Soon it will be one month since the Ecumenical Patriarchate reinstated the primates of the Ukrainian Orthodox Church – Kyivan Patriarchate (UOC KP) and Ukrainian Autocephalous Orthodox Church (UAOC) and finally headed for granting the Ukrainian Orthodox Church the Tomos of Autocephaly.
This decision has already led to large-scale changes in Ukraine and the Orthodox world. So, what’s happening?
Ukraine: Property redistribution, fighting for the new Church’s Primate chair and uncertainty
The first thing the Ukrainians did was redistributing property. A part of the deal between the Ecumenical Patriarchate and Ukrainian President Petro Poroshenko on Autocephaly was a number of real estate items in the center of Kyiv. As it is rumored, Metropolitan Emmanuel of France visited the country to review the objects; their size and value quite impressed him.
On October 18, Ukraine’s Verkhovna Rada passed the President’s bill on handing St. Andrew’s Church in Kyiv to the Ecumenical Patriarchate. Up to that moment the church served as the UAOC’s cathedral but its primate Metropolitan Makarios supported the presidential decision since his organization will be part of the new united Ukrainian Church and he is ready to sacrifice for it.
Meanwhile the UOC KP is getting ready to obtain new real estate items. On October 20, the Synod changed the title of its head: now he will also be the “Holy Archimandrite of the Kyiv-Pechersk and Pochaiv Lavras”, which belong to the UOC MP. On the eve of elections, Filaret seems to demonstrate his supremacy before Makarios and the UOC MP. As it is known, the UOC KP and UAOC are in long-lasting conflict, which escalated since the Tomos will be granted shortly.
The UOC MP certainly is in no haste to recognize Constantinople’s decision: the clergy of a few large eparchies of the Moscow Patriarchate vote for Metropolitan Onufriy and against the Tomos. Met Onufriy openly claims that the Phanar’s actions are uncanonical and calls for defending the faith. Bishops won’t join the new Church without their clergy and dioceses.
For instance, in predominantly anti-Russian Rivne Oblast in western Ukraine, all the clergy and monks unilaterally supported Met. Onufriy.
At a voting by secret ballot in Odessa Diocese, only 3 (!) priests of 406 were against Met Onufriy.
Metropolitan Sofronios of Cherkasy was the only bishop of UOC MP dioceses who openly supported Autocephaly. Cherkasy Diocese’s voting by secret ballot showed that nearly all of the local clergy deprecate the Autocephaly. Facing criticism, Met Sofronios had to publically state that he “won’t join the same Church with Filaret.”
In case Filaret and Makarios don’t reconcile and UOC MP bishops stand aside, the Unification Council will fail. The only result yielded by the Ecumenical Patriarchate’s strategy would be an exarchate and valuable property in the center of Kyiv. But where is the promised unity of the Ukrainian Church?
The world: A schism, the declining authority of the Greek Orthodoxy and the Ecumenical Patriarch
The Ecumenical Patriarchate has failed to reach concord in the world Orthodoxy. It is starting to divide into two camps. Despite the cut ties, Moscow couldn’t be isolated: the Patriarchates of Alexandria, Antioch and Slavic Churches are against Constantinople’s hasty actions on the Ukrainian question and the conflict is expected to be universal.
Such stand-offs can’t foster the positions of the Greek Orthodoxy. Constant quarrels between the Local Churches undermines the authority of the Orthodox Church in the eyes of Roman Catholics and Protestants: the Greek Orthodoxy once again looks ridiculous.
The ambiguous events influencing the Ecumenical Patriarchate’s reputation also added oil to the fire. First, the contents of the confidential talks on August 31 with Patriarch Kirill were leaked. The negotiations were recorded only by Constantinople’s representative, so it couldn’t have been published without prior consent of Patriarch Bartholomew.
The Ecumenical Patriarch is quite aggressive toward the Russian Orthodox Church without presenting grounds for his accusations. Thus, he has recently blamed Moscow for the dissemination of “well-paid articles” and “black propaganda” without clarifying what he meant.
Obviously, scandals like this one and aggression toward other Churches negatively affects Bartholomew’s reputation. Moreover, it looks like the Ecumenical Patriarchate strives not for the Unity of the world Orthodoxy but for its own supremacy over other Churches.
There should be recalled the situation with the “pearl in Constantinople’s crown” – the Greek Orthodox Archdiocese of America (GOA). In summer, some of its influential supporters spoke about independency following the example of Ukraine, but these talks were cut off. Meanwhile, for several months the Phanar has been trying to displace Archbishop Dimitrios. Against the background of the Ukrainian Autocephaly and open war with Moscow, the attempts to restrict the GOA’s independence and kick out its primate look cynical. Otherwise, it can urge the Archdiocese’s clergy and laity to unite for independency.
Relations with the ROC: the future of the ecumenical dialogue in question
The rupture between the Russian Orthodox Church and the Ecumenical Patriarchate has influenced not only the processes between the two Churches. In cooperation with the ROC, Constantinople conducted active inter-confessional negotiations, but since Moscow refused to take part in them, the future of the relations, first of all with Roman Catholics, are not that promising. Now the talks led by Constantinople won’t be all-Orthodox, and this can be a pretext for predominantly anti-Ecumenical Churches to abandon them.
Besides, the Phanar’s actions will affect the Orthodox Diaspora: without the ROC, the Assemblies of Bishops won’t be that effective, their activity can stall.
At this moment, it’s unclear what awaits us in the future but one thing is obvious: the Orthodox world has changed and it will never be the same. Yes, Constantinople has won in the battle for supremacy becoming “the first without equals.” But the price is too high.
No one owes anyone anything?
Amazing things keep happening in Ukraine: what we (and many others) had been writing and talking about for almost a year was suddenly confirmed by the most unusual and unexpected source.
According to the Orthodox Journalists Union website, citing Ukrainian radio program “ Persona Grata,” Filaret Denisenko not only rejects the status of “former Metropolitan of Kiev” that Constantinople gave him, but also says that he has never recognized the anathema placed upon him in 1997 by the Russian Orthodox Church, of which he was once a canonical hierarch.
“Well, if the Ecumenical Patriarch removed the anathema from me in 2018, does it mean that I had been under the anathema until 2018?” Filaret wondered. “If I was under anathema, it means that all these bishops are invalid. As to Epiphany, he is not a Metropolitan; he is not even a priest. If the Ecumenical Patriarch lifted the anathema from me in 2018, then the entire episcopate is invalid!” he added. Thus, by dismissing the Constantinople Patriarch’s meddling in Ukrainian church affairs, Filaret is actually implying that either everyone (including the Ecumenical Patriarch, the Ukrainian Orthodox Church and the UOC-KP) are schismatics and heretics, or no one owes anyone anything now. Then why are we talking about debts? Here is why.
On the surface of it, it might look as if the old intriguer and schismatic is right! The truth, however, lies with the Orthodox Church canons, not with what Filaret is saying. In our October article, titled “Legalizing the Schism – the Patriarchate of Constantinople crossed the red line”, we questioned the Ecumenical Patriarch’s decision to “lift” the anathema, both from Filaret himself and his structure and “clerics.” The article also wondered how come a schismatic under anathema could all of a sudden become “the former Metropolitan of Kiev,” and his associates “the former” metropolitans, bishops and priests. Our view was fully shared by the Russian Orthodox Church, and also by the Council of the Serbian Orthodox Church, whose position on the issue has been extremely consistent and unswerving: “The Council regrets the canonically ill-advised decision by the Patriarchate of Constantinople to exonerate and officially recognize two leaders of splinter groups in Ukraine as bishops Filaret Denisenko and Makariy Maletich, along with their episcopate and clergy.”
Moreover, Filaret went even further in his statements and exposés.
“Do not call the Ukrainian Orthodox Church the canonical Church, do not state untruths,” declared Filaret, who suddenly started espousing the truth. “It is not recognized by other Churches as canonical, it is recognized only by the Ecumenical Patriarch. It has the Tomos [of autocephaly], but essentially it is not autocephalous. It is not recognized as canonical by 13 Local Churches. So why does it call itself canonical, when no one serves with Metropolitan Epiphany, except the Ecumenical Patriarch?”
According to Filaret Denisenko, “no church, be it the ROC, or those of Hellas, Jerusalem, Alexandria, Serbia, Romania, Bulgaria, Albania, Poland and Georgia, recognizes the so-called UOC, just like they didn’t the UOC-KP before. Therefore, we should not be bragging about having the Tomos of autocephaly. It has misled us,” Denisenko says, admitting the obvious fact that receiving the Tomos has not brought the Ukrainian schismatics anywhere closer to the single family of world Orthodoxy.
Obviously, the “honorable patriarch” has uttered nothing new and offered no maxims from the annals of canonic law. What conclusions can one make analyzing similar “revelations” being made by this Ukrainian heresyarch? Are they really signs of him suffering from senile dementia? Hardly so – although old and angry, Filaret is certainly not a fool and is just as perfectly versed in canonical matters as are the most diehard advocates of the Patriarchate of Constantinople.
In a thinly veiled threat, “Metropolitan” Epiphany has already hinted that if Filaret and his supporters persist in their efforts to undermine the autonomy of the Ukrainian Orthodox Church (a clear reference to the Church Council scheduled by Filaret for June 20) they could expect “…all canonical and legal consequences.”
Assuming that Epiphany is careful not to openly challenge his former benefactor, Filaret realizes that the only canonical backlash he may face will come from the Ecumenical Patriarch Bartholomew. To Denisenko all this looks very logical, reasonable and legitimate (something he is trying to get across to those who listen): Epiphany and others like him are duly recognized by Patriarch Bartholomew, and since they were all ordained by Filaret, it means that there was no anathema then, therefore Bartholomew never lifted it and so no one owes anyone anything!
Just how the current bickering by these clowns will end we’ll see very soon. And with a great deal of pleasure too since all this squabbling when schismatics keep dragging beards over autocephaly, accusing each other of being pro-Russian and anti-Ukrainian, this gives the canonical Church of Ukraine a much-needed breather. May God extend Filaret’s days, so that he comes up with something good or says something interesting…
From our partner International Affairs
Pressure on the Serbian Orthodox Church in Montenegro
The Montenegrin Government adopted a draft law on May 16 that included a register of all religious objects, for which they claim that they were formerly owned by the independent kingdom of Montenegro before it become part of the Kingdom of Serbs, Croats and Slovenes in 1918. The new law states that religious communities may only retain ownership of their property if they have clear evidence of ownership, triggering accusations from Serbian Orthodox Church that the Government plans to dispute the Church’s property.
”If there is no such evidence, it is a matter of property created and acquired by the state of Montenegro and represents the cultural heritage of all its citizens,” the draft says. Such property will be listed as a cultural treasure, that is, as state property of Montenegro.
On June 8 at the election conference of the Democratic Party of Socialists (DPS) in Niksic, Party President Milo Djukanovic said that the Serbian Orthodox Church (SPC) is trying to protect the “big Serbia infrastructure“. Djukanovic also accused the Serbian Orthodox Church, whose members constitute the overwhelming majority of Christians in Montenegro, of hindering the European ambitions of society, and of trying to keep the religious monopoly in the country. Previously, Djukanovic had declared that like Ukraine, Montenego will ask for the autocephaly of the Montenegrin Orthodox Church, which is not recognized.
According to him, in the Balkans, as well as in Montenegro, there is still a difficult struggle between the two policies – one that the DPS and Montenegro lead, which is the Europeanization of this area, and the other that tries to conserve the state of the lagging behind of the Balkans. Although, as he pointed out, they did a lot on the building of Montenegrin identity, there was another important step, which is to “correct the serious injustice” done at the beginning of the 20th century and the abolition of the Montenegrin Orthodox Church. He suggested that he would work devotedly to the reconstruction of the Montenegrin Orthodox Church, whether somebody like it or not, as well as to guarantee a real but not formal freedom of religion.
„We will not formally ensure that people can pray to God but only in those churches that will be monopolized by them, in this case, the Serbian Orthodox Church. No, it’s not the freedom of religion. We will fight for the freedom of religion and the separation of the church from the state. We will not allow contemporary Montenegro to live under the dictation of a religious organization that represents the relic of the past and which can hardly understand that it has long since passed and that Montenegro, like Serbia and all the societies in the Western Balkans, have the right to its own consistent European future, “said Montenegrin president.
Metropolitan Amfilohije of Montenegro and the Littoral (Serbian Orthodox Church) was shocked by the statement of the Montenegrin president.
“I was stunned by what I heard from the President of Montenegro, the man who is the successor of the communist Government and who publicly declare himself as an atheist. On the other hand, he complains that the church should not interfere in politics, and he tries to be the head of the church, to create its own church. This is the first time in history that an atheist creates a church”.
In a previous interview with the news agency TASS, Metropolitan Amfilohije recalled that the project of the so-called “Montenegrin Church” emanated from the communist rule, already in the years 1970-1980. The Metropolitan mentioned that “the Montenegrin Church” is not recognized by anyone, except by the Ukrainian schismatics: “The only one who has recognized this “Church of Montenegro” is [Filaret] Denisenko. Now, they hope that Constantinople will recognize them, but this is absolutely impossible because Dedeic, who is at the head of the so-called Montenegrin Orthodox Church, was a priest of the Patriarchate of Constantinople in Rome, and was laicized because of his crimes. So there can be no such recognition”.
Serbian Orthodox Patriarch Irinej warned Montenegrin President Djukanovic that his actions might lead to a formal curse, or anathema, being declared.
“Let God give him the mind to think what he is doing, and not deserve the anathema of the whole Serbian people and the Serbian Orthodox Church,” Patriarch Irinej told a Church TV station Hram(Temple).
Serbian Orthodox Church is the largest denomination in multi-ethnic Montenegro, but its relations with the pro-Western Government have always been poor. The Government considers Serbian Orthodox Church hostile to the independence of the country, and generally as too pro-Serbian and pro-Russian. The story of the so-called Montenegrin Orthodox Church lasts for almost three decades and has had several development phases. In the first phase, at least officially, its initiators in the first half of the 90s of the 20th century were some separatist political parties and quasi-cultural and scientific organizations. However, when Djukanovic strengthened power in 1997, with the support of the West, it began with the change of the historical identity of Montenegro. Then, in the old capital of Cetinje, the clergy of the Serbian Orthodox Church were attacked. The Serbian Orthodox Church easy overcame that first extreme blow in the late 1990s and early 2000s, because, apart from the old capital of Cetinje, the Serbian Orthodox Church was the most important institution in all other cities in Montenegro. The same situation is today.
In line with that Montenegrin regime now started with another tactic. They realized that in spite of strong pressure, the people in Montenegro did not accept the Montenegrin Orthodox Church. That is why the Montenegrin Government decided to take away the temples from the Serbian Orthodox Church and register them as a state property. After that, Montenegrin Government will make appointments for service in the temples for Serbian and Montenegrin Orthodox Church. And then the ruling party will force their party membership to go to the service, when it serves Montenegrin Orthodox Church.
Western centers of power supported Milo Djukanovic in 1997 and 1999 against Slobodan Milosevic. He was allowed to win the presidential election with various non-democratic methods, and finally in 2006 to make a referendum for separation from Serbia. The referendum was held in a totally irregular atmosphere. Djukanovic is the wildcard of the West who has agreed, to keep Milo Djukanovic in power to change the traditional Serbian/Slavic – Orthodox identity into Montenegrin, Roman Catholic and Western identity. Serbian identity of Montenegro, has already been broken through decades of Yugoslav communist rule which made a strong promotion of Montenegrin nation. As a result, state with a completely new and artificial identity was created.
The only missing link is the Montenegrin church. This is where the global conflict of Roman Catholicism and Orthodoxy is happening. The so-called Montenegrin Orthodox Church openly expresses sympathy for the Catholic Church. If the project of the Government of Montenegro and the West were to pass, Serbian Orthodoxy would be pushed from the Adriatic. That would be the strongest blow to Serbia and Republic of Srpska. It is not pretentious to say that the Serbian people and the Serbian Orthodox Church, the historical nation and institution of Montenegro came to the red line of survival of their identity, beyond which there is no further withdrawal.
From our partner International Affairs
Only Patriarch Filaret will protect Ukrainian faithful in diaspora
There are about 20 million Ukrainians who live outside Ukraine; most of them are Orthodox Christians. However, according to the Tomos of autocephaly, these people don’t belong to the Ukrainian Orthodox Church anymore.
We are told that our transition into the jurisdiction of Constantinople will not change anything in the life of our parishes. We were promised that we would be governed by our Ukrainian hierarchs and that Ukrainian priests would be appointed for us or kept in their positions. But all this is a lie. The UOC of Canada and the UOC of the USA are completely dependent on Constantinople. On any issue, including the approval of their own statutory documents, their hierarchs apply to Istanbul and rush to blame each other before Patriarch Bartholomew whenever conflicts erupt.
So far, the Church of Constantinople has tolerated the existence of its subordinate Ukrainian Churches and doesn’t mind increasing their number. However, the distant future of these Churches is the same as of the recently abolished Paris Archdiocese or the Orthodox Church of Finland which reportedly may face reformatting and liquidation in several years. Even such a large and self-sufficient entity as the Greek Orthodox Archdiocese of America is completely dependent on Istanbul, as confirmed by the resignation of Archbishop Demetrios and the appointment of Metropolitan Elpidophoros in his place.
The general policy of the Ecumenical Patriarchate is that all “parallel” and “autonomous” structures in the Orthodox Diaspora will be gradually eliminated, and their communities will be transferred to a single center. Archbishop Elpidophoros will take a lead on this in the USA, Archbishop Makarios will do this in Australia, and other hierarchs in Europe. When the situation in the Diaspora is brought in line with the Canon law (one city, one bishop, one Church), there will be simply no positions for Ukrainian bishops.
Finally, as to the parish life – what rectors will bishops of the Ecumenical Patriarchate appoint for Ukrainian parishes in diaspora? We already have an example – St. Nicholas Church in Valencia, Spain. At first, an unknown man in civilian clothes began to appear among the believers, then he called himself a priest of the Ecumenical Patriarchate and was allowed to minister, and then he was appointed rector. At that, no documents confirming his priestly rank dignity has been shown to the community members! And of course there was nothing Ukrainian in him at all. Valencia parishioners have got neither his support, nor merely participation in their cultural initiatives and traditions, which are, in fact, the very expression of the national identity of any community.
This is how the congregation can receive from Constantinople a “super-canonical” (perhaps, even having Moscovian background!) Ukrainian-speaking clergyman, but lose the Ukrainian spirit, originated from centuries-old customs as well as from the memory of the Holodomor, the Heavenly Hundred killed during the Euromaidan Revolution, the heroes of the war in Donbass.
Metropolitan Epiphanius of Kyiv and all Ukraine left the parishes of the Kyivan Patriarchate in the Diaspora to their own devices, so that they would become subordinate to the local bishops of the Ecumenical Patriarchate. He also agreed with the appointment of new rectors by the Phanar. Now, when the congregational peace is broken, and the very community in Valencia asks to replace the priest, he told Metropolitan Hilarion to deal with the. “Is it not too late for an attempt to solve the problems of the community which he turned his back to? Then whose parish are we?” – the believers wonder. – “The Ecumenical Patriarchate or the OCU?”
Another example of ambivalence in the actions of the OCU Hierarchs is their attitude towards the Orthodox churches of Montenegro and Macedonia that have not yet been recognized by Constantinople. In the Kyivan Patriarchate, we always were in communion with them and concelebrated with the representatives of their clergy. And this was a considered, fully reasoned decision by His Holiness Patriarch Filaret. These Churches are the same as our Church has always been. Indeed, they haven’t been recognized yet, but there is no reason to consider their sacraments invalid. If their sacraments are null and void, were then ours too? And if their sacraments are valid, why can not we concelebrate with them? Sooner or later, time will sort things out, the Orthodox world will recognize them as it recognized us.
What do we have with Epiphanius at the helm? On the one hand, in the Australian city of Newcastle, the OCU parish does not allow clerics of the Macedonian Orthodox Church to serve in the temple. They say, we are now recognized, and they are not. On the other hand, though secretly from the Metropolitan Emmanuel, clergyman of the similar “unrecognized” Montenegrin Orthodox Church Archimandrite Bojan Bojović was admitted to concelebrate Liturgy in the St. Michael’s Golden-Domed Monastery on May 26. But what is the difference between him and the priest of the Macedonian Orthodox Church in Newcastle? It’s hard to answer, especially taking into account that the Phanar has already taken the appeal of the Macedonian Church to consideration and its recognition seems to be not far off.
Patriarch Filaret never taught to juggle the Holy Canons for the sake of political gains; on the contrary, he is the one who sticks to them more than others. And he is completely independent and never betrays the truth. The Kyivan Patriarchate existed and developed successfully without any recognition, as did the fraternal Macedonian and Montenegrin Orthodox Churches.
While Metropolitan Epiphanius is bound by some obligations to the Greeks, afraid of something or simply does not know what to do, Patriarch Filaret has a necesssary vision, status and determination to fight for the future of the Orthodox Ukrainians in the diaspora and to protect their interests. That is why foes seek to prevent him from governing the Church, the spiritual leader and founder of which he is.
At the request of the Greeks, Poroshenko forced Patriarch Filaret to write a refusal from his candidacy before the election of the OCU’s Primate. For the sake of independence and recognition of the new Ukrainian Church, Patriarch Filaret gave the “Greek party” a chance. But the promises given to the Patriarch have been broken. The Kyivan Patriarchate has lost its status and independence, and no recognition by the Local Churches but for the Phanar has been received. Instead of this, a permanent exarch of the Phanar was placed in Ukraine, the “pearl” of Kyiv – St. Andrew’s Church was given to him, and the first bishop ordained in the OCU was a citizen of Greece and ethnic Greek but not Ukrainian.
However, even after the election of Metropolitan Epiphanius, 15.5% of the population of Ukraine (that is more than the amount of those 14.2% Ukrainians who support UOC MP having 12 thousand parishes in Ukraine!) would like Patriarch Filaret to be the Primate of the OCU, despite his age. And a large part of the communities left the jurisdiction of Moscow to join the Kyivan Patriarchate (UOC-KP), which, according to Patriarch Bartholomew, “has never existed”.
Given that the young bishops have sold their souls to the Phanar for their ambitions, Patriarch Filaret is almost the only leader in the Ukrainian Church who still believes that it must be independent and serve interests of Ukraine. If Ukrainians in diaspora refuse to support him, they will betray their patriarch and their own country. In return, they will receive Greek bishops and the only freedom to pay contributions to the Ecumenical Patriarchate. And taking into account the needs and appetites of the Phanar, the contribution rates will be sky-high.
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