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Izmail Old Believers Diocese is one of the oldest Old Believers dioceses. Its foundation dates back to 1857 when the territory of Bessarabia was a part of Principality of Moldavia. The diocese was quite unusual because due to its geopolitical position it was a part of different states. Because of that fact, there were problems with its subordination, since in 1881 Bila Tserkva Metropolitanate and Moscow Archdiocese signed an agreement on the division of parishes and dioceses according to which those located in Russia were subordinated to the Moscow Archbishop, and foreign – to the Metropolitan of Bila Tserkva. Of course, no one wanted to let someone else have their dioceses and parishes. The first two bishops of Izmail were called archbishops, the third – Anastasii was a bishop. In 1906, after the death of bishop Anastasii, the diocese was taken over by Archbishop John of Moscow. The attempts of Old Believers of the widowed Izmail Diocese to restore the functioning of an independent cathedra headed by its own bishop during 1906-1919 are analyzed in the paper on the basis of documents collected in the Russian State Archives of Ancient Acts, most of which are being put into scientific circulation for the first time. Almost every year they sent a request to the Local Council of Old Believers Bishops to appoint their own bishop, even offered candidacies of well-known Old Believers figures Arsenii Uralskyi, Inokentii Nyzhegorodskyi, Oleksii Bohatenkov, Mykhailo Semenov, etc. In their opinion, those authoritative persons could enlighten the region, establish an economic part in abandoned communities, but all attempts were in vain. Usually, they received the answer that the Council was looking for a candidate. In 1907, Izmail cathedra was given for the temporary governing of the former non-Encyclical Petro Bessarabskyi. They tried to explain such a decision by the affairs of peace and close unity of the former non-Encyclicals with Encyclicals. However, the diocese could not accept Petro's governing. When he took the vows of scheme in 1910, Izmail Diocese was again given to the former non-Encyclical Bishop Kyrylo of Odesa and Balta. If from the beginning of his governing the representatives of Izmail Diocese still asked the Local Council to appoint their own bishop, then from 1914 they had already reconciled with Bishop Kyrylo, besides the political situation (World WarI, the Revolution) did not help to resolve the issue. The revival of the independent Izmail Diocese took place only after the transition of Bessarabia to Romania in 1918. On October27, 1919, Bishop Feohen was appointed to Izmail Old Believers cathedra by Metropolitan Macarii of Bila Tserkva. ; У статті розглянута історія Ізмаїльської старообрядницької єпархії в 1906-1919рр. В цей період вона припинила існувати як самостійна єпархія, опинилася під тимчасовим управлінням різних єпископів – спочатку Іоанна Московського, потім колишніх неокружників Петра Бессарабського та Кирила Одеського і Балтського. Це викликало занепокоєння місцевих старообрядців, які майже щорічно подавали прохання Освяченому Собору старообрядницьких єпископів поставити їм власного єпископа, навіть пропонували кандидатури – Арсенія Уральського, Інокентія Нижегородського, Олексія Богатенкова, Михайла Семенова тощо, але безрезультатно. Відродження самостійної Ізмаїльської єпархії сталося лише після переходу Бессарабії до Румунії.

One of the most significant social achievements of the twentieth century was the development and implementation of the welfare state concept within the framework of the theory of a democratic, rule-of-law state which ensures the best option for social and economic development, as well as political stability in society. It is proved that although, since the 1970s, some economists, political scientists and lawyers have periodically sharply criticized the concept of the welfare State, predicting its decline, the positive results of its transformation in European countries, as well as the development of the European Social Community within the European Union, show that the welfare State has a chance not only to survive, but also to remain one of the fundamental principles of statehood in democratic countries, and an element of the supranational organization of power embodied in the European Union.The purpose of the article is to analyze the traditional and new challenges to the welfare state which determine the change of approaches to its functioning and priorities at the current stage of development of state-legal and interstate (integration) relations.The key idea that structures the study is the thesis that European states that form a united Europe or aspire to join it, such as Ukraine, despite belonging to the same civilizational community, retain the right to choose how to respond to the economic, social, demographic, migration, environmental and climate challenges of our time. This choice determines the future of national welfare state models. In accordance with the stated goal, the article identifies two groups of major challenges: established (demographic changes, in particular, population aging; changes in the position of women in society and in the labor market; changes in the labor market; poverty and social exclusion) and new (rapid growth of emigration of Ukrainian doctors and nurses; introduction of artificial intelligence technologies; uncontrolled mass immigration; rapid growth of disability in society) faced by the welfare state and, mainly, the social security system, which is its foundation. While the established challenges require adjustments to the priorities and tasks of the welfare state, the newest ones require a significant modernization of the welfare state, adapting it to the new political, economic and social conditions of society.Further research on the selected issues should be conducted taking into account the existence of certain models of the welfare state that unite European states either by geographical (Scandinavian, continental, Anglo-Saxon, Southern European) or ideological (liberal, conservative, social democratic, corporate, solidarity) criteria.The problem of the welfare state's response to the challenges of environmental and climate crises deserves separate development, and in the context of this consideration, the correlation between the social and environmental ("green") state.

Summary
The European Union is a process, not an organization, started in the 50s by a groups of visioners who thought of a long term project. The idea of the fathers of Europe, as Jean Monnet, was gradually advance in the integration proves in order to achieve such a level that would make impossible another war between National States of Europe. Economic integration has achieved great results and next steps will be social and political in order to attract the loyalty of the citizens to the integration process. Consequently, this research focusses on the necessity of integration, to some extent, the diverse national social policies in the European level, analyzing the necessities and the obstacles. Finally, the research contributes with a deep understanding of the implementation of digital solutions to solve, or avoid, problems integrating social policies within the European Union. Therefore, digitalization and its possibilities to implement a coherent, and minimum cohesive, social policy in the European level. The research introduces a new instrument, still under development, in the debate about the convenience of a Social Europe within the EU.

В 2017 г. Украина отмечает знаменательное событие — создание Центральной Рады и провозглашение украинской государственности. Председателем Центральной Рады был избран М. С. Грушевский (17(29).09.1866–24.11.1934) — выдающийся научный работник и политический деятель. Его работу во главе Украинской Народной Республики даже современники оценивали по-разному. Однако преждевременная смерть этой выдающейся личности не оставила в стороне никого: и если в Советской Украине боялись открыто говорить и писать о М. С. Грушевском, то Западная Украина, которая находилась в то время в составе Польши, а также Европа и Америка, где компактно проживали украинцы, довольно бурно отреагировали на это событие. Анализ публикаций газеты «Дело» показывает масштабность мероприятий по чествованию памяти «Отца Украины», «украинского Нестора»: развешивались черные флаги на домах украинских организаций, расклеивались клепсидры, проводились траурные заседания и академии, где провозглашались рефераты, посвященные разновекторной деятельности ученого (некоторые статьи были напечатаны в «Деле»), панихиды. И это наблюдалось не только в крупных городах (Львов, Варшава, Париж, Нью-Йорк), но и в маленьких городках и селах Европы; чествовали память ученого не только интеллигенция, но и все слои населения. ; In 2017 Ukraine celebrates an important event: creation of Central Soviet and proclamation of the Ukrainian state system. М. Grushevsky was elected as the chairman of Central Soviet (17 (29).09.1866–24.11.1934) he was an eminent scientist and political figure. At the position of the Ukrainian People's Republic leader he was estimated differently even by contemporaries. However this figure premature death left aside nobody. In Soviet Ukraine people were afraid to talk and write about М. Grushevsky. The Western Ukraine that those times made part to the Poland, as well as Europe and America, where Ukrainians lived by compact groups, reacted violently to this death. Analysis of publications at the newspaper «Work» shows the magnitude of events concerning the commemoration of the «Father of Ukraine», «Ukrainian Nestor»: people hung black flags on houses Ukrainian institutions, they pasted clepsydra, held plaintive meetings and Academy sessions, where they uttered the essays, dedicated to the scientist's diverse activities (some articles were published in the «Work»), people ordered the funeral service in churches. It was observed not only in large cities such as Lviv, Przemysl, Ternopil, Lutsk, Warsaw, Prague, Sofia, Paris, New York, but also in small towns and villages of Europe; The memory of this prominent scientist was honored not only by intellectuals, but also all layers of the population.

Зазначається, що старообрядці Бессарабії вміли пристосовувалися до політики різних держав і урядів. Marked, that Bessarabia's old-believers was able to adapt to the politics of the different states and governments.