by Irina Paert
Opening ceremony of IOTA’s inaugural conference, National Theatre of Iasi, Romania
Just when we all thought that global Orthodoxy was in a state of deep crisis, God had a surprise for us.
Indeed, when four member churches of the Orthodox global family rejected the invitation of Patriarch Bartholomew to attend the Holy and Great Council of Crete, which had been in preparation for several decades, and when the saga of Ukrainian autocephaly unfolded before our eyes during the last few months, many felt that the worst stereotypes about Orthodoxy were coming true. And yet, in January 2019 in the Romanian city of Iasi, an impressive gathering of people took place. A mixed crowd of people who gathered for a four-day conference were people who had just the same right to represent the Orthodox Church as those whose names are usually preceded by numerous medieval titles but who need much less maintenance than the former. To be sure, there were all ranks of the Orthodox cosmos, those whose heads were decorated with miters and those whose were not. Yet, here was a gathering of intelligent, interesting, socially and ecclesiastically engaged, passionate, humorous people, some of whom happen to be bishops and priests. Here was IOTA.
When a little over a year ago I was asked to become a co-chair of a IOTA’s Asceticism and Spirituality section, I said yes and then asked, ‘And what is IOTA?’ I was not the only one who asked this question. Continue reading
by Paul Gavrilyuk | ελληνικά | ру́сский
The Holy and Great Council of Crete (2016) demonstrated that pan-Orthodox gatherings are possible in our time. The Council also made manifest global Orthodoxy’s enduring tensions and divisions. The delegation of the Patriarchate of Antioch did not attend the Council primarily because of its broken communion with the Patriarchate of Jerusalem. The delegation of the Russian Orthodox Church did not attend the Council because of its tensions with the Ecumenical Patriarchate, which have now escalated into the Moscow Patriarchate’s unilaterally breaking the communion with Constantinople.
Our geopolitical quarrels have turned us inward; they have drained our financial resources; they have distorted our spiritual compass and diminished the potential of the Church’s salvific mission. Nevertheless, the Holy and Great Council has awakened a desire for a more connected global Orthodoxy in the hearts of many. Despite our divisions, the conciliar spirit is afoot. It is time to become the Church of the Councils not only in theory, but also in practice.
Responding to the call of the conciliar spirit, in February 2017 a group of Orthodox scholars and professionals created the International Orthodox Theological Association, or IOTA. Continue reading
by Evagelos Sotiropoulos | ру́сский
Ukraine achieved independence in 1991, and since then (and before, as well, dating back one hundred years) there have been efforts among the Orthodox faithful and their leaders—political and religious—to establish an independent (autocephalous) Ukrainian Orthodox Church.
And since 1991, the Moscow Patriarchate has been unable or unwilling to settle the schism in Ukraine that has left millions of Orthodox faithful there outside of the canonical Church. Now, after so many years, after so many studied requests, and after so many special appeals, the Ecumenical Patriarchate of Constantinople is responding—consistent with its ecclesiastical responsibility and canonical right—to heal the schism.
With great pastoral care and discernment, His All-Holiness Ecumenical Patriarch Bartholomew recently stated that he “will not leave his Ukrainian sons unprotected and abandoned, [nor]…remain blind and deaf to the appeals that have been repeated for more than a quarter of a century.” Continue Reading…
by George Demacopoulos | ελληνικά | ру́сский
Metropolitan Hilarion (Alfeyev)
The three-way dispute between Ukrainians, Russians, and the Ecumenical Patriarchate over the possibility of Ukrainian ecclesiastical independence is shaping up to be the greatest challenge to Orthodox Christian unity of our generation. From a purely political perspective, Ukrainian autocephaly would represent an unmitigated disaster for the Russian Orthodox Church. Not only would it deprive the Russian Church of one third of its parishes and undermine its Russkiy Mir project, but it would dramatically belie the claim of the Moscow Patriarchate that it is the leader of the Orthodox Christian world.
In a desperate effort to thwart the independence movement, the Moscow Patriarchate and its surrogates are pushing a host of rhetorical and historical arguments but none is more belligerent or ridiculous than the accusation that the Ecumenical Patriarchate has succumbed to the “heresy of papism.” While this is not the first time that the charge of “papism” has been leveled in an inner-Orthodox dispute, the uncritical consumption of this charge reveals both a broad theological illiteracy and the potency of anti-Catholic rhetorical smears within inner-Orthodox polemic. Continue Reading…