Why does the Church grow during persecutions?
This year, during Pascha, the number of people attending UOC churches was noticeably greater than last year. Why is this happening? Understanding this is crucial for discerning the path forward.
The trend: more people in churches
In 2025, the phenomenon of increasing attendance in UOC churches has become so evident that it can no longer be ignored. It was also observed last year, but at that time it could be perceived as a one-time surge. Today, however, it has clearly become a trend. Virtually all UOC priests across different regions confirm unanimously: in 2025, there were more people in church during Pascha than in 2024, and in 2024, there were more than in 2023.
People who come to church for Pascha generally fall into two categories: those who attend the entire Paschal service and those who arrive only at the end to have their Easter baskets blessed. This trend encompasses both groups. There are more of those who fully participated in the Paschal liturgy and more of those who come later to sprinkle their baskets with holy water.
This means we are witnessing an increase in the number of people who come to church to pray to God, signifying that they believe God is present in this Church and hears their prayers. On the other hand, for those who simply come out of tradition to bless Easter bread, water at Theophany, herbs on the feast of the Maccabean Martyrs, and so forth – it is also evident to them that they can do this in UOC churches without any shame or hesitation.
The collapse of stereotypes
This demonstrates that the tales about "Moscow priests" and "FSB agents in cassocks," which pseudo-patriots and government officials at the highest levels feed to the Ukrainian people, are no longer finding resonance in the hearts and minds of people. Gradually, people are realizing that all of this is slander and malicious deceit. More and more people understand that the UOC is the true Church, that its priests are servants of God, and that they bring people the Grace of God – both in the sacraments and in the sanctification of Easter bread.
There is yet a deeper level to this trend – the increasing number of monastic tonsures in the UOC.
Of course, under the current conditions, we cannot rely on exhaustive statistics for different confessions and present them in the form of clear graphs. But judging by news reports, the number of people wishing to dedicate their lives entirely to God has increased – and significantly. Even simple attendance at a UOC church today can lead to trouble (especially for public sector employees). To take monastic vows or holy orders is to automatically be labeled a "Moscow priest," pinning the attention of law enforcement, radicals, and local authorities. In such conditions, monasticism (as well as the priesthood) is a voluntary acceptance of suffering, persecution, and public condemnation.
"A forced believer is no true believer"
Meanwhile, in the "state-sponsored" OCU, which receives seized church properties and is encouraged for attendance by government workers, church attendance is very low – at least in the confiscated churches. As for monasticism, the situation is nothing short of catastrophic. And yet monks are the "salt of the Church." If there are no people willing to dedicate their entire lives to God, then such a religious organization is doomed to extinction.
Why does this happen?
Why are UOC churches, which are subjected to torrents of lies and slander, filled with people? And conversely, why is the confession that is favored by the authorities, promoted as the most pro-Ukrainian, the most patriotic, the most "right," almost devoid of parishioners?
The answer to the last question is simple: a forced believer is no true believer. One can be compelled to visit a church once, light a candle, perform a ritual. But one cannot be forced to believe, to pray, or to commune with God. When there is external pressure, rituals are performed; when it disappears, there is no motivation to play the role of a believer anymore. And this is not unique to the Ukrainian situation.
For example, in 1716, Peter I introduced mandatory Communion for all state officials of Orthodox confession. Once a year, they were required to provide a certificate of fulfillment of this "duty."
This continued until 1917, when the Provisional Government abolished mandatory Communion for military personnel. Immediately, the number of communicants among this group dropped tenfold even during World War I, a time when one might think living conditions would encourage religious fervor.
Today, there is no need to abolish anything. There is no mandatory requirement to attend OCU churches – at least not yet. People can be gathered to seize a church; public sector employees can be bussed in for a staged "service" led by Serhiy Dumenko to create a nice picture. But forcing people to genuinely come and pray in OCU churches is impossible.
And that is why photographs of almost empty OCU churches during Pascha or other major feasts are appearing on the internet.
Why does the Church grow during persecution?
At the end of the second and the beginning of the third century, the Christian writer and apologist Tertullian wrote his famous phrase: "Semen est sanguis Christianorum" –"The blood of Christians is the seed [of new Christians]."
He wrote this during an era of persecution, when both Roman emperors and local authorities waged campaigns against Christians.
Christians were hunted, killed, tortured, deprived of property and civil rights, yet the Church still grew and expanded. Christian teachings spread to ever more distant corners of the empire. Members of all social strata accepted this persecuted and often despised faith.
Representatives of all strata of society at that time embraced this persecuted and widely despised faith. Even after the era of persecution had ended, St. John Chrysostom (4th century) said: "No persecution has ever destroyed the Church; on the contrary, it has made her even more glorious... For just as gold is tested in the furnace, so faith is strengthened in suffering."
When a Christian not only leads a pious life but is also willing to endure suffering for Christ, it becomes the most powerful testimony of faith. When people come to church during times of peace and prosperity, when the Church is not persecuted and the authorities actively support its external development, one might think that it is done for worldly reasons.
But when the Church begins to be persecuted, when it is outlawed, when the people are convinced that the Church is an "FSB agency," "collaborators," and "traitors" (in the past, the labels were different, but the meaning was the same), no one wants to carry such stigmas. And yet, people still come to the Church. In Ukraine, it is not uncommon now for UOC parishioners to face threats of job loss, for the children of UOC priests to be bullied at school and in their neighborhoods, and for believers to receive threats of violence. But people still go to church.
And then, some outside observer might ask the question:
"Why do people go to church despite public condemnation, threats of violence, and various other hardships? Why do they choose to go to the UOC when right next door, in the OCU, everything appears almost the same (externally) and is even favored by the authorities? What is so important in the Church that people are willing to endure suffering and deprivation just not to lose it?"
And if such an outside observer begins to investigate the true reasons behind all this, they come to the conclusion that in the Church, people truly find God. And communion with God is worth disregarding all the dangers along the way. And often, such an observer eventually says: "I want to be like that." Thus, the seed sown by the martyrs and confessors bears fruit. Thus, people join the Church. Thus, the Church grows and multiplies.
Why does faith strengthen?
Even more remarkable is not just the quantitative increase in those praying in UOC churches but also their qualitative transformation. People participate more consciously in the liturgy, understand their Orthodox faith more deeply, and commune more intimately with God.
We all strive for comfort, well-being, prosperity, and health. But the law of spiritual life is that closeness to God, growth in faith, and knowledge of Truth occur through suffering and trials.
The Apostle Paul, preaching the Gospel, said, "We must through many tribulations enter the Kingdom of God" (Acts 14:22). In his Epistle to the Romans, he explained how this happens: "We also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us" (Romans 5:3–5).
Saint Luke of Crimea, almost our contemporary, described his life in his autobiography with the title I Have Learned to Love Suffering. How is it possible to love suffering? Is it not pathological? Does it not contradict common sense? The answer lies in the fact that:
Through humble endurance of suffering with complete trust in God, a person gains such a treasure that, compared to it, any suffering becomes insignificant.
"There is nothing more beneficial than sorrows, for they lead us to self-knowledge and great wisdom," said St. John Chrysostom in the 4th century. And in the 7th century, St. Isaac the Syrian affirmed: "The greater the suffering, the deeper the heart delves into God."
Moreover, without sorrows and sufferings, it is impossible to acquire this spiritual treasure. Isaac the Syrian also said: "He who desires to enter the knowledge of truth without suffering is a child in understanding."
St. Symeon the New Theologian (10th–11th century) wrote: "The knowledge of God comes through tears, through pain, through inner breaking. Only the one who has laid down his soul for it will know the truth." And St. Cyprian of Carthage (3rd century) was even more categorical: "He who has not suffered for the truth has not yet known its full strength."
Epilogue
The faithful of the Ukrainian Orthodox Church (UOC), who, despite persecutions and sorrows, have remained in the Church and kept their faithfulness to God, acquire spiritual treasures, know the truth, and draw closer to God. This happens despite the seizures of churches, threats of violence, and so on.
Yet most of us have not yet grown to the measure of Saint Luke of Crimea; we cannot yet say along with him: "We have learned to love suffering."
Many would wish for everything to return to normal, for everything to be as it once was – business as usual, as they say in the business world. To once again walk in great processions, to once again see government officials attending our churches during holidays to light candles, to see political candidates coming to our hierarchs for blessings (like the mayor of Cherkasy, who now persecutes the Church). To no longer be harassed, expelled from our churches, or labeled with offensive stigmas.
We do not know what the future holds. Perhaps everything will return. Perhaps God has prepared something different for us. But every believer must make every effort not to lose that spiritual treasure which he has acquired now, during this time of persecutions and trials for Christ.
And as long as the Lord wills to lead us through this crucible of trials, we must place all our hope in Christ, seek strength and help from Him, and entrust ourselves and each other to His will.
