The Christian world as a whole—and the Orthodox world, in particular—has been horrified by the invasion of Ukraine by the armed forces of Russia. It seems to be a distressingly indiscriminate campaign, in which thousands have been killed—young soldiers, men, women, and children—as well as hospitals, schools, homes, monasteries, churches destroyed, with millions of refugees fleeing from their homes and livelihoods. From the beginning, his Holiness, Patriarch Kirill, has spoken out in support of the military operation in Ukraine, using the same mealy-mouthed expression as President Putin to obscure the truth that a sovereign country has been invaded by its neighbor. This he seems to have done on his own initiative, for Putin shows no sign of interest in the support of the Church, but has rather sought to shackle the people of his own country by treating it as a criminal offence to call in question the actions of the Russian state. Nevertheless, insofar as any justification for the invasion of Ukraine has been offered, it has been in terms of the ideology of ‘Russian world’ (Russkiy Mir), which owes its origins to the initiative of Kirill (Gundyaev) in the years before he became patriarch, when, as Metropolitan of Smolensk, he established the World Russian Peoples Council, with its conservative and anti-Western agenda. Through its patriarch (our patriarch, for I speak as an archpriest of the Moscow Patriarchate), the Church of Russia has been thoroughly implicated in Putin’s invasion of Ukraine. Any voices of dissent, or even criticism, have been silenced throughout the Russian state (though it is noticeable that in the ‘diaspora’ there have been voices of dissent, even from senior hierarchs). This war has been going on for six months now, and despite protests and petitions from various quarters, the war continues relentlessly and news relating to the war has gone silent—or perhaps it would be better to use another metaphor—has gone dead. Putin’s policy seems to be (to adapt a remark of Tacitus’) to create a wilderness and call it…Russia!Continue reading
On July 9, 2022, Archbishop Elpidophoros, the primate of the Greek Orthodox Archdiocese of America, baptized the children of celebrity fashion designer Peter Dundas and Evangelo Bousis in a church near Athens. Reactions to the news of the baptism of children of a same-sex couple were predictable. The Holy Synod of the Orthodox Church of Greece is reportedly preparing a letter of protest to Archbishop Elpidophoros and Patriarch Bartholomew of Constantinople, as the Church of Greece does not recognize same-sex unions.
The baptism of these children raises questions for Orthodox Christians. Does the baptism of children of a same-sex couple imply Orthodox Christian approval or tolerance of same-sex unions? What requirements must parents meet before requesting the baptism of a child? Must one be completely free of sin before committing to the Christian life that Baptism inaugurates? One must refer to the meaning of Baptism itself to answer these challenging questions.Continue reading
On January 17, 2022, a deaconess of the Orthodox Church was transferred to the jurisdiction of the Church Triumphant. Maria Spyropoulou, deaconess of the missionary Church of Korea, fell asleep after an 89-year journey to earth.
Born February 6, 1933 in Greece, she studied Pedagogics in Athens (1952-54) and worked as a teacher. She studied theology and journalism in France (1963-66) and collaborated with the magazine Contacts of the Orthodox Theological Institute of Saint Sergius in Paris. She then went to Bucharest (1968-70), where she attended courses on the Romanian language and theology.
Returning to Greece, she worked on the Standing Synodal Committee and at the Inter-Orthodox Center of Athens, responsible for relations with the Church of Romania.
Ultimately, however, the European context played a small role for Maria, who already felt that mission was (as she told us) “a madness”—a stretching forth of the wings to the ends of the earth!Continue reading
After the communications breakdown between the Russian Orthodox Church (ROC) and the Ecumenical Patriarchate (EP) over the status of the Orthodox Church in Ukraine, the issue of consensus in the Orthodox Church was of utmost importance. Moscow and Constantinople were questioned on whether they share the same ecclesiology, but the issue of resolving the schism of the Orthodox Church of North Macedonia (Macedonian church) has just arisen, giving new hope for the future.
Orthodox dioceses in North Macedonia were part of the Serbian Orthodox Church (SOC) until 1967. After the Second World War, the SOC was under the communist regime in Yugoslavia, and it could not act freely due to tremendous repression. During that period, the Orthodox dioceses in the territory of today’s North Macedonia unilaterally declared autocephaly from the SOC and started a schism. Because of that schism, the Macedonian church was for decades isolated and outside unity with all Orthodox churches.Continue reading