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The article is devoted to the problem of the sociological reflection of the modernization features in the society of Australia, described in English-language sources on the sociology of modernization and secularization. It has been concluded by the author that the classical confessional «free market» found its full expression in America in the nineteenth and early twentieth centuries, but it existed from the very foundation of the United States, under the guise of more radical alternatives generated by the Enlightenment: deism, skepticism, secularism. In the second half of the twentieth century, it were these «religious opportunities» that prevailed in England and on the continent. This is more relevant to Australia, however, Canada and the United States are also not protected from these impacts. In today’s Australia, practices of non-teaching and non-practice is the most common choice, which denies social stigma, and is, perhaps, more often chosen by young people. Pluralism goes beyond the assumptions of supply theory, but the theory of secularization must take into account all these aspects of pluralism. However, there is one dimension of the religious situation in Australia, to which the supply theory could be applied. It is the steady growth of Pentecostal and Mormon groups over the past 15-20 years during which the main Protestant groups have decreased. As it is known, both religions show numerous features of «strictness» in contrast to Protestants’ main religious directions. Both flourished in a more open market, which emerged as a result of the collapse of Catholic and Anglican institutions. They successfully compete with other faiths to get a share of religious demand (although not stable, but limited and one that tends to steadily decrease). According to church studies, although these organizations recruit proselytes predominantly from people without a higher or even completed secondary education, most of those, who joined earlier, were members of other denominations, mostly Protestants. Together these two groups make up 1.3% of the population. On the other hand, they do not significantly restrain the exit from denominations and the transition of the majority of the population to atheism.

The paper deals with an attempt to explicate the recitatation of rosary as the ethnoreligious marker of the actional significative subsystem of Catholic significative field in the context of the study of interaction and correlation of the structural elements of various ethnoreligious spaces and systems in the ethnosociology of religion using some socioevaluational instrumentative methodotechnologies. A part of the modern scientific and information resources related to visual culture, religious rites and dogmas of Catholicism is analyzed, as well as some similarities between certain significants of the actional attributes of Catholics and some identificative markers­patterns of different ethnoreligious communities of the past and modern sociospace are explicated. The ethnoreligious links and interrelations between some structural elements of Catholic significative field and some ethnoreligious markers of Hinduistic, Buddhistic, Islamic etc. ethnicities are slightly explicated. The socioevaluative, autointentional, identificative attempts to explicate some ethnoreligious crosscorrelations between different significative structural fields in sociospace are based on the author’s Model of the structure of significative field of Catholicism, which consists of the following 12 basic significative structural subsystems: 1) anthropomorphic significative subsystem, which includes human­similar (manlike) and personificated symbolic constructions, monuments and architectural ensembles, as well as symbols of human body parts, their combinations and signals; 2) zoomorphic significative subsystem, which includes animal­similar significative constructions and signs of their separate bodyparts, as well as symbols of their lifeproducts; 3) vegetomorphic significative subsystem, which includes plant­similar significative elements and food products; 4) geomorphic significative subsystem; 5) geometric significative subsystem; 6) astral­referent significative subsystem; 7) coloristic significative subsystem; 8) topos­instalative significative subsystem; 9) objective­instrumental significative subsystem; 10) architectural exterior­interior significative subsystem; 11) abstractive significative subsystem; 12) actional significative subsystem.

The paper deals with an attempt to explicate the anthropomorphic formidentinents­markers of the significative field of Catholic ethnoreligious space on the basis of developed by the author model of the structure of significative field of Catholicism as the exposed system ща religious, cultural, ethnic, social and other markers, which is consisted of the following basic significative structural subsystems: 1) anthropomorphic significative subsystem, which includes human­similar (manlike) and personificated symbolic constructions, monuments and architectural ensembles, as well as symbols of human body parts, their combinations and signals; 2) zoomorphic significative subsystem, which includes animal­similar significative constructions and signs of their separate bodyparts, as well as symbols of their lifeproducts; 3) vegetomorphic significative subsystem, which includes plant­similar significative elements and food products; 4) geomorphic significative subsystem; 5) geometric significative subsystem; 6) astral significative subsystem; 7) coloristic significative subsystem; 8) topos­instalative significative subsystem; 9) objective­instrumental significative subsystem; 10) architectural exterior­interior significative subsystem; 11) abstractive significative subsystem; 12) actional significative subsystem. Anthropomorphic significative subsystem with its formidentinents­markers of the significative field of Catholic ethnoreligious space includes visualized in space anthropomorphic and personificated symbolic constructions and formelements, that are explicated via objective­material patterns: paintings, architecture, etc., and are often linked with various religious and ethnic symbolic systems.

In the article consides the complex of problems connected with union and with perculiarity of union processes in the ukrainian lands in the light of veiws of Ukrainian religions thinker Alexia (Gromadskoho). Many socio-cultural events and process, which take place now not only in Ukraine but in the all post-Soviet space, include in itself powerfull religious aspect and often determine it, in power of high degree of religious population said area. Especial place in this sphere of activity take place specific religious institutions, among which may mark the Ukrainian Greece Catholic Church. Then it is important to comprehend the appearance perculiarities of function ideological principles of this institutions in context religious-clerkly regards of Metropolitan Alexiy (Gromadskoho) as a representative of one of the famous Ukrainian Orthodox thinker. The analyse of works of Metropolitan Alexiy was carry out by critical-analytical method which touch this problems and exercise that thinker devoted to grant attention to union theme. Determine, that position of Gromadskyy to union and connected with it problems the whole may include in the general fairway of Orthodox spiritual and academic theological and philosophical paradigm of the end of XIX-beginning of XX centuries, though they have their own specificity. Union, for hierarch, religious phenomenon, but it include the others factors: political, national, personality-psychological and so on. Thinker estimate negative the role of union not only for the «west-russian» ethnoconfessional surroundings, but for all-Orthodox religious-cultural space.