The First Ukrainian Ecumenical Social Week (ESW) was held in Lviv from 9 to 15 June 2008 at the initiative of the Institute of Ecumenical Studies of this city with the support of the Ukrainian Catholic University, the Lviv Regional Council, and the Mayor’s Office of the City of Lviv. Among the approximately 20 partner-organizations of the project were the World Council of Churches, the Pontifical Council for Justice and Peace, the French organization Secours Catholique, and the Bradley Foundation. More than 40 Ukrainian social organizations took part in the ESW, among which were Caritas, L’Arche, and also Faith and Light. Lviv’s ESW received the blessing and support of all the heads of Christian churches present in Lviv. In addition to the apostolic nuncio to Ukraine, Archbishop Ivan Jurkovic, who traveled in from Kyiv, leading Catholic, Orthodox, and Protestant hierarchs of Halychyna were personally present at a conference dedicated to the Ukrainian cooperative movement.

Kateryna Yushchenko, wife of the president of Ukraine, traveled in to take part in the conference and to demonstrate her support of the organizers of the ESW, expressing her expectations that such social weeks will also be organized in the future. In the presence of the governor of the region and mayor of the city she called for a review of the system of taxing non-profit organizations. Her words received wide praise from the heads of churches and also political leaders such as Volodymyr Stretovych, a deputy of Parliament and head of the Ukrainian Christian-Democratic Party, and Mykhailo Syrota, a deputy of Parliament and head of the Labor Party of Ukraine.

Approximately 50 foreign guests traveled in to support the efforts of social organizations that work with the dependent, persons of advanced age, the developmentally disabled, and street children. Cardinal Martino sent a text which was read in Lviv by Ms. Flaminia Giovanelli of the Pontifical Council for Peace and Justice, in which he, in an ecumenical and consensual spirit, presented the basic principles of the social doctrine of the ecumenical Church. Michel Camdessus, honorary president of the Social Weeks of France and former general director of the International Monetary Fund, in his turn presented the main challenges before which humanity finds itself today and emphasized the work of informing, transmitting, and popularizing the main principles of the social doctrine of the churches. These principles, like subsidiarity, solidarity, personal responsibility, and joint control of social goods today offer a third, totally realistic, way of responding to great coming crises (the environment around us, agriculture, energy, migration…). Stanislav Tseniukh, representative of the International Labor Bureau in Kyiv, and Jean-Paul Veziant, ambassador of France to Ukraine, presented the status of international cooperation in Ukraine in the social sphere. Representatives of the Ukrainian diaspora in the U.S. and Canada presented the fruits of the cooperative movement, in particular regarding the creation of credit unions.

All these activities, a conference, forum, and instructional seminar for social organizations, a seminar about the ethical responsibility of large Ukrainian businesses, took place in various institutions of the city: the Ukrainian Catholic University, Ivan Franko National University in Lviv, Lviv Polytechnic National University, Lviv City Hall, the Lviv Regional Council, Holy Spirit Seminary of the Ukrainian Greek Catholic Church, and other locations. An expert group which consisted of representatives of various institutional, disciplinary, and denominational circles, created on the occasion of the First Ecumenical Social Week, at a press conference on 13 June 2008 released the first text listing points of consensus among the various Christian denominations of Ukraine regarding social issues. This group, which will take upon itself the scholarly organization of the next ESW, gladly reported about the creation, with the support of the international organization L’Arche, of the first master’s program in the world of ecumenical studies in the specialization “medical-psychological help.”

Also throughout the week a Christian cultural festival was held whose main events happened on Rynok Square in the center of the city: a contest of drawings among schoolchildren of the city of Lviv dedicated to the theme of solidarity, street exhibitions about the creation of the world and the universe which were inspired by modern methods of mass information, a concert of spiritual music, a fair of social organizations, a photoexhibition “The social face of Lviv,” a youth concert of Christian music shown on television, and the presentation of documentary films under the open sky (among which was Al Gore’s film “An Inconvenient Truth”). In general, tens of thousands of people were able to take part in this event, which was widely covered in the mass media, which the webpage of the event demonstrates: http://www.esw.org.ua/

. Antoine Arjakovsky

Dear friends,

We each come to God, we each come to our own understanding of God’s path for us, in our own unique way.

Blessed and fortunate are those who have discovered that, as the 14th Proverb says, “He that despiseth his neighbor sinneth, but he that hath mercy on the poor, happy is he.”

That when we help the hungry, the thirsty, the lonely, the naked, the sick and the imprisoned, when we show compassion, we are serving God, we are bringing ourselves closer to his presence. That there is a rent we pay for our place in this world, and that is the service we render others. That, as a great businessman and humanitarian once said, “The human being who lives only for himself finally reaps nothing but unhappiness -- selfishness corrodes, unselfishness enobles”.

Many months ago, I had the honor to meet with Rector Borys Gudziak to talk about the development of his university. During that conversation, I mentioned my hope to organize a conference where our many confessions could come together and learn from each other how to address our country’s many social problems, how to involve more of their parishioners, our citizens, in serving the needy.

And he told me of this conference, the Ecumenical Week -- already planned. And it made me realize that many of us understood -- it is time.

It is time in Ukraine for our churches and our believers to come together to find mutual understanding, to find common goals, to build on the basic moral principles that unite us all, and that indeed are a fundamental part of our heritage, to work together to create a society that reflects our values, that provides opportunity and justice, that involves individuals and the organizations they create in resolving the many problems of our community.

OUR OPPORTUNITY TO CHANGE OUR SOCIETY

We are living in a unique time in our nation’s history. A time that many generations of our forefathers dreamed to see, that they fought and died to achieve. A time that is not simple, but that gives us the freedom and opportunity to build our country and to influence our society. Finally, a time when we have the liberty to come together and tell our authorities the direction in which our country should go, instead of feebly and obediently receiving its dictates. A time when we understand our Christian duty and privilege to serve others, and not be pushed aside and told that all social issues are the responsibility of the state, and the state only.

And our society, with its many ups and downs, achievements and failures, joys and agonies, is rising to the occasion.

First, millions of our citizens came together in the Fall of 2004 to demand -- peacefully, optimistically and strongly – a political strructure based on freedom, openness, justice and opportunity. They showed the world, eloquently and beautifully, that Ukraine is a civilized, European nation with a bright future.

And, since our independence, we have truly built a civil society, a participatory public, we have created thousands of new, active organizations. Students and youth, churches, parents, women, business people, professionals, workers, journalists, minorities have begun to explore opportunities to have their voice heard.

We have seen a new understanding of philanthropy on the part of our wealthy – whether their wealth was legally or illegally gained, of growing corporate responsibility on the part of companies, and charity on the part of individuals and the groups they form.

When my Foundation was raising funds for the Children’s Hospital of the Future, I was stunned by the participation of 600,000 Ukrainian citizens calling in their 5 hryvnia by mobile phone. I was touched that some of the contributions came from the most unlikely but heartwarming sources – such as the children from Novobohdanivka who sold handmade items during their time at Artek and sent their earnings, or children from the orphanage for disabled children who sent us their several hundred hryvnya.

It has been gratifying to see the work of the Boards of Trustees that have been formed at each of the 25 children’s hospitals participating in our Hospital to Hospital program. Local government and business leaders, doctors and youth have joined together to help their local children’s hospitals by buying equipment, repairing old buildings, giving gifts and holidays to sick children.

And, recently, I was truly moved by the schools and pupils who participated in the first year of our Foundation’s new program, “Dobro pochynaitsya z Tebe”. Pupils from 112 different schools representing all oblasts in our country showed that the calling to do good things, whether it is helping the elderly, cleaning up the environment, visiting the sick or saving animals, is integral to their hearts and souls. That they can do this effectively and passionately. That they can impress their teachers and parents, and even themselves, with their achievements in the area of charity.

I know that this conference started with an award for winners of the competition of drawings and essays, “Podbay pro blyzhnyoho”. Again, this shows that we are all moving in the same direction, that we all recognize the same goals and means, and maybe, that all our ideas and projects are part of God’s great plan.

I strongly believe that children naturally want to do good things. They need to be encouraged to do so, and taught to do so, by their parents, church, school, youth organizations and media – in short, by society.

It is time for us to reinstitute our tradition of doing good in our country, to reinvigorate our pre-Soviet Christian values, and convey them to our youth. It will give them confidence, it will give them meaning.

I have seen orphans, when helping ill children, empowered by the feeling that they are needed. I have seen young people blossom when they meet and help their elders, learn from the wisdom of their experience. I have seen little children, 6 years old, showing compassion and understanding of the disabled that we adults can only envy. And I have seen young people move forward with a new determination when they learn the true history of their nation and their people, when they fully appreciate Ukraine’s deep culture and traditions.

It is my hope that, over time, all our schools will institute such programs of charity. That they encourage and reward pupils for their efforts and successes, while not making this volunteerism mandatory. That universities will consider it necessary for a young person to demonstrate his social activism as a requirement for entering a prestigious university, that this becomes a sign that this is a well-rounded, conscientious human being, an individual who has the moral upbringing to use the knowledge he gains in science, law or the arts humanely and wisely.

THE ROLE OF THE CHURCH AND ITS BELIEVERS

And what of the role of the churches? Christ told us, “when you gave to the least, you gave to me”.

The work of wonderful organizations such as Caritas, of which I am a long admirer, many Orthodox, Jewish, Protestant organizations, have shown the deep compassion of the believers of our country.

I have been truly awed by the work of some of our churches. I remember driving by an Orthodox church in the city of Zhytomyr. For some reason, though it was not on our schedule, I felt the need to stop there. And I found a priest who had accomplished miraculous things. Hundreds of children were attending his Sunday school and summer camps, dozens of women parishioners were distributing to the poor clothes and other items collected by the church.

And I remember by own church in Chicago, and others like it throughout the diaspora, built penny by penny gathered by its parishioners, most of the funds raised when our mothers made varenyky and sold them, week after week, year after year, to the local communities. And the credit union, which, by accumulating the small savings of our entire community, was able to provide money to the church, youth and community organizations, loans for homes and education, small businesses, credits to start our newspapers and shops, homes for old people and hospices.

On the other hand, I have also met priests who have told me that they are not really engaging in social work, because they do not know how. And this is where conferences such as the one we are attending today can make a huge impact. It can encourage and teach very well-intentioned but inexperienced clergy how to help their parishioners find salvation through their good works. How to improve our country and society, how to make the lives and souls of our people better. How to overcome a bitter legacy, how to embrace the best of the past and reject what was evil.

And I hope that we can indeed plan follow up programs to this Ecumenical Week, where our various confessions can come together to learn from each other, to coordinate activities, to distribute responsibilities.

AND WHAT ABOUT THE ROLE OF THE STATE?

It is time for us to realize that the state is us, that we are the state. Its successes are our successes, its failures ours as well. When we complain that the state is not doing what we want, that we are pointing the finger at ourselves. When we show apathy, we are condemning ourselves to the mercies of others. We pay out of our own pockets for all our state’s programs, we feel on our own skins all its decisions

I would argue that it is also the role of the church to teach its parishioners to act as responsible citizens. To love their country, to pray for its future and for its leaders, but also to take responsibility for its development. To vote, to form groups to influence decisions, to build strong institutions, to refuse to engage in corruption, to reject selling out its future for the sake of short-term, miniscule benefits. If the faithful fail to do this, the task will be left to the unbelievers, and that is a frightening proposition.

And the state needs to do what it can to encourage both the physical and moral health and education of its citizens. To support the study of Christian morality and ethics, Ukrainian history, volunteerism and charity in schools, theology in university. To encourage charity and corporate responsibility in society. To implement policies and programs that improve social welfare, education, health and culture, while discouraging theft, corruption, injustice.

It is unacceptable that the state levies taxes on good deeds. If I give a parent money for his child’s medical treatment, if you give an orphaned student a stipend, if he gives a foreign shipment of food to an orphan, if she gives a book to a new mother – we are all required to pay the state a significant tax to do so. That is not right. And here, despite the criticism leveled at me by the media, I am not calling for benefits to oligarchs. I am asking our government and parliament to do what most other civilized nations do and quit penalizing every citizen, organization and foundation for helping the state solve its dire social problems. Yes, the state must avoid misuse. But, like other governments have managed, I know our authorities can find a way to ban corruption without banning good deeds.

CONCLUSION

The challenges our nation faces are formidable. They include protecting the independence and sovereignty we have been given, perhaps too easily for all its citizens to appreciate their worth. They include reinforcing our identity by learning our history, appreciating our heroes, loving our culture, following our traditions.

These challenges include building a political and economic system that ensures democracy and justice, prosperity, economic freedom and property rights for all citizens, economic independence, an efficient medical system, equal opportunity for women, minorities and the disabled, and an educational system that prepares students for a new world with new opportunities and challenges, while also providing a strong moral foundation based on the eternal values of belief in God, country and family.

The role of the church, and through it the family and individuals, is to encourage those moral values and traditions that are fundamental to our very nature, to our soul. To reject those seeking to tear down, the forces working to destroy Ukraine’s past, Ukraine’s present and Ukraine’s future. I believe that you can always find devil in negativism and cynicism, and you can find God in good deeds, optimism and charity.

Thank you for coming together today to build, to unite, to find common ground

The fundamental goal of Ecumenical Social Week is to help people with different social needs to grow closer to one another and to learn how to solve them together.

The fundamental uniqueness of Ecumenical Social Week is the unification of people of different confessions and religions, people that represent state, civic, and religious organizations, people of different professions, ages, and status, around one concrete appeal: “Help your neighbor.”

The social question is in greatest part a spiritual question,

and the fact that this is not sufficiently recognized is a great sadness for mankind

Mykola Berdyayev

 

I. The tradition of conducting social weeks comes from the 19th century, from ecumenical and lay movements of the Catholic, Protestant, and Orthodox churches. These movements, each through its own methods, aimed at presenting the Christian vision of such public concerns as political regime and economic and social institutions. Beginning with the Catholic Congress of 1848 in Germany, the need to form a definite social position for Christians became exceptionally clear. By 1867 in Belgium and 1873 in France concrete results appeared – people decided to form a union of workers’ associations with the goal of their systematic development.

The encyclical of Pope Leo XIII Rerum Novarum (1891) became a critical text not only for the Catholic Church. Christianity never turned its attention away from the problems of society, but this document expressly and in a new format shaped the basic principles of the Good News of the Gospel, necessary for building a just regime under the industrial realities of that time. The encyclical gave an impulse and point of orientation for the first social weeks, which took place in France (1904), Denmark (1906), Italy (1907), and Belgium (1917). Now they are also occurring in Central and Eastern Europe, including in Poland, the Czech Republic, and Slovakia.

Since 1997 a European network of social weeks has been in place, which allows lay people of various Churches to come together to embody the social teachings of Christianity under the new conditions of the European Union and the continent. Joint social initiatives are becoming an inseparable part of ecumenical work, the path to the renewal of the unity of the Christian Churches:

 

This year is the 60th anniversary of the solemn vow “ We want to be together” – 349 members of the World Council of Churches, for which social questions are the central focus of joint witness. In Point 7 of the Ecumenical Charter of 2001 it is written:

 

An awareness of the fact that an alternative to joint Christian social witness does not exist is constantly growing:

 

Having come from the environment of the Church, social weeks also attract believers of other religions and people of good will who are striving to promote the building of a more humane world.

Social forums are not something new for Ukraine, either. In 1904 Metropolitan Andrey Sheptytsky gave his pastoral epistle On Social Questions. In the epistle the Metropolitan gave an impetus to the deep rooting of the Christian position on the worker question in Ukrainian reality and tradition. Having blessed the student movement Tovarystvo Obnova ( Renewal Brotherhood), the Metropolitan became a participant in the Week of Christian Social Education, organized by this brotherhood in 1939 in Lviv. Ahead of its time, this Week organically unified social and ecumenical dimensions. The majority of themes of the Week were dedicated to “healthy nationalism,” which “contradicts both any sort of personal egoism as well as the suppression of individuality” and also to the mission of Ukraine in the unification of the Churches (report by Fr. Havryil Kostelnyk). Immediately after the completion of the event, Metropolitan Andrey created the Metropolitan Yosyf Veniamyn Rutskyi Ukrainian Catholic Institute for the Unification of the Churches.

A deep thanks must be expressed to more than one generation of the Ukrainian diaspora, which not only preserved a significant socially-oriented tradition of religious and public life, which was not able to be developed under the conditions created by the Soviet authorities, but also increased it through new ideas and developed it throughout the world.

The latest tendencies of political and economic life – the parliamentary crisis and constitutional process, Ukraine’s May entry into the WTO and the revaluation of the hryvnia, the growing inflation and the migration of 7 million people (since 1991) – these and other challenges stand before those who live and work in Ukraine. Ideologies of various forms – from ultra-liberalism to socialism and Marxism with a “human face” – offer their answers.

II. What does Christian social thought offer Ukraine today?

The social ministry of Christianity is not limited to charity. An analysis of reality, healthy criticism, concrete propositions and steadfast study ( The Catechism of the Catholic Church, 2423), which reveal God’s intention with regards to human beings and the world – these are component parts of social teaching which are inherent in all religious traditions. The postulates that are common to the Christian Churches are formulated exceptionally simply. Their application, however, demands deep understanding of the principles and context – “the signs of the times.”

The Catholic, Orthodox, and Protestant Churches, just as, in the end, the Jewish and Muslim traditions, do not tire of emphasizing that the center and goal of political, agricultural, or cultural activity is always a concrete person. The protection of human dignity from the beginning of a person’s life until its natural conclusion is a task for all. The person himself is not just another creation, but the “ruler” of other living beings and things. The Lord does not give us practical directives to change the world. He shows us the meaning and importance of this world and our calling to create together. In this way, the Catholic principle of “true, whole development” ( Populorum Progressio, 42) resounds with the Orthodox concept of “conciliarism.” ( The Basics of the Social Conception of the Russian Orthodox Church, I. 2, 2000)

Possession of material goods is becoming one of the fundamental public freedoms and “gives everyone an indispensable space for personal and familial independence,” and thus we must look at it as the expansion of human freedom…Private property is an important part of true social and democratic economic policy, and equal access to possession of goods is a guarantee of a just social regime (see Gaudium et spes, 71, Rerum novarum 11, Centesimus annus, 6).

From a religious perspective, the possession of something is a gift, and thus property foresees giving. This thought is rooted in the tradition of the Holy Fathers: “Not sharing your private possessions is also theft.” ( John Chrysostom)

Developing this thought, Christian social teaching demands the acknowledgement of the social function of any form of private property:

 

The history of Christianity has seen, of course, radical forms of pooling private property and the renunciation of personal aspirations to own things. However,

 

Basically, the right to use anything is subject to the principle of the universal designation of wealth. “This is the first principle of the entire ethical-social regime.” ( Laborem Exercens, 19) “No one can inherently increase their wealth for their own use, when others are barely making ends meet.” ( Populorum Progressio, 23) The principle of the universal designation of wealth demands joint effort directed at the creation of conditions necessary for the complete development of every person and all peoples, so that the world can become more humane, […] and in which the progress of some will not hurt the development of others […]” ( Compendium of the Social Doctrine of the Church, 175)

Social justice is also rooted in the radically social character of the person. Social justice is not only connections between citizens (commutative justice), or the attitude of society and state authorities to the individual (distributive justice). Social justice is a virtue which influences the thoughts, feelings, and actions of a person and subordinates one’s own demands to them.

The demands of social justice are the common good, which is the unification of mercy and justice. The common good is “not the ordinary sum of individual goods, it is conditions that help each individual person individually or with others achieve their maximum development more quickly and easily.” ( Populorum Progressio, 24) For a system built on profits as the fundamental driving force of progress, on unlimited competition as the guiding forces for the economy, and private property as an absolute value, will not be solid.

In Rule I of the Code of Ethical Principles and Rules in Property-owning of the Russian Orthodox Church 2004 it is stated:

 

IV. Why the cooperative movement and credit unions?

Back in 1899, Metropolitan Andrey Sheptytsky exhorted: “Help the poor not only from day to day, but as much as you can, help him get out of poverty and stand on his own legs. Give the poor the ability to earn money, teach him, show him, as if he could alter his fate himself.” (epistle to the faithful, Christian work)

This is the very goal that the First Ecumenical Social Week is serving, a week which placed particular emphasis in its program on credit unions, the presentation and intensive study of socially-oriented organizations.

A huge task for Ukraine today is to “stimulate the creative initiative of the individual, especially economically. This will help to overcome passivity, dependence on decisions “from above” and the deep-rooted bureaucratic apparatus, to get rid of feelings of alienation, which often lead to real or psychological emigration.” ( Solicitudo rei socialis, 15)

Credit unions are one of the exceptionally interesting forms of economic creative initiative, built on the foundations of solidarity and subsidies, with the aim of the simple but extraordinarily effective betterment of the economic situation of concrete people. Credit unions have exceptional ecumenical potential. Such relations are primordial and spring up thanks to “the creative subjectivity of citizens.” ( Solicitudo rei socialis, 15) The network of such relations strengthens the social fabric, lays the foundations of a true community. The recognition of the social function of the private sector facilitates the achievement of the common good.

According to the data of the World Council of Credit Unions, as of 2006 there were 172,000,000 members of credit unions, united into 46,000 unions in 97 countries. Over 2 years, by 2008, Ukraine had nearly doubled the number of individuals and assets. The movement, which sprung up in the 1850s in Germany and went into the history of Ukraine, has extraordinary social and economic potential. An example of this is the experience of the Ukrainian diaspora, which was able from the 1960s to 1980s to double not only membership but also the assets of the credit unions.

Underscoring the morality of the principles – trust, openness, helping one another and gradual growth for the sake of the common good – the Ecumenical Social Week became an opportunity to discuss in detail the state of development, the problems and perspectives of credit unions in Ukraine. The proposition of the improvement of the legislation with regards to credit unions and the practice of achieving this, is laid out in the Resolution of the Academic Conference “The Ukrainian Cooperative Movement,” which took place within the framework of the Ecumenical Social Week (see the text attached).

V. The forum of social organizations of Lviv during Ecumenical Social Week allowed us to unite theoretical work with the achievements and problems of real life.

“It is impossible to strengthen human dignity without looking after families, groups, associations, local territorial units – in short, after that totality of economic, social, cultural, sport, entertainment, professional and political societies, which people form spontaneously and which make possible the achievement of effective social growth.” (The Catechism of the Catholic Church, 1882)

In post-totalitarian Ukraine, civil society is developing actively. If in 1991 there were approximately 300 civil non-governmental organizations working in the country, now their number has grown by hundreds of times. This gives certainty in a good foundation for social development.

Experience shows that when a state takes away from a society (especially from families and public organizations) responsibility (like a welfare state), this leads to the loss of human energy and excessive growth of bureaucratic logic in place of care for those in need.” ( Centesimus annus, 48)

The role of central and local authorities, in accordance with Christian social teachings, consists of economic, institutional, and legal support, which is given to families or public organizations only according to their own initiative and demands, and also with restraint from excessive meddling.

In such a way, it is necessary to support and make a more effective process of the decentralization of powers in the area of socially-oriented activity, introduced after the adoption of the 2001 Budget. For the protection of the effectiveness of the reforms, we must consider their goal: a crossover from Soviet-style governance – governmental control and the distribution of resources – to a form in which the chief function is the protection of the necessary legal, financial, and administrative conditions for the regulation of social connections.

The healthy cooperation of the Church, religious and civic organizations with state officials and local self-government can nurture the effectiveness of reforms of the social sphere. The proposition for improvement of legislation with regards to the growth of the activity of the public sector is laid out in the Resolution of the Forum of Social Organizations of Lviv, which took place within the framework of the Ecumenical Social Week (see text attached).

Resolution of the Expert Group

One of the practical results of the Ecumenical Social Week has been the creation of a continually active joint expert group of representatives of socially-minded religious and secular organizations, as well as representatives of local and central authorities of Lviv and the Lviv Region.

The group’s task is the facilitation of social development through the following steps:

    1. The creation of an interconfessional and interfaith climate of cooperation and mutual support;
    2. The development of models and legislative proposals of social programs, especially the social integration of various groups, particularly the handicapped, addicts, the homeless, and the elderly, and also lobbying for their inclusion in the normative legal base;
    3. The informational and expert facilitation of:
      1. The inclusion of credit unions in the realization of church and state social programs;
      2. The activity of people and organizations which work with the handicapped, addicts, homeless, and elderly people;
    4. The continual monitoring of the inclusion of social components in programs of city and regional development;
    5. The introduction of educational programs for the teaching or qualification-raising of workers in the social sphere, especially the ecumenical masters’ program in social work.

On behalf of the members of the Expert Group:

Lesia Kovalenko

Director of the Institute of Religion and Society

Ukrainian Catholic University

This email address is being protected from spambots. You need JavaScript enabled to view it.

Members of the Expert Group

Antoine Arjakovsky Volodymyr Sydorovsky

Director of the Institute of Ecumenical Studies Director of the Church Credit Union Anisiya

Ukrainian Catholic University ( head of the Expert Commission)

This email address is being protected from spambots. You need JavaScript enabled to view it. This email address is being protected from spambots. You need JavaScript enabled to view it.

Nataliya Fedorovych Petro Makovsky

Head of the Administration of Social Defense Head of the Lviv Association of Credit Unions

of the Department of Humanitarian Policy This email address is being protected from spambots. You need JavaScript enabled to view it.

Lviv City Council

This email address is being protected from spambots. You need JavaScript enabled to view it.

Taras Voznyak

Head of the Department of External Relations and Promotion of the Region

This email address is being protected from spambots. You need JavaScript enabled to view it.