Tag Archives: Autocephaly

On Throwing Stones in Houses of Glass
Moscow, Constantinople, and Autocephaly

by Fr. Bohdan Hladio | българскиΕλληνικά | Русский  |  Српски

Much breath and ink continues to be spent castigating the Patriarchate of Constantinople for its “uncanonical” bestowal of autocephaly upon the Orthodox Church of Ukraine (OCU).  Characteristic are the words of newly-elected Patriarch Porfirije of Serbia:

“The actions of Constantinople in Ukraine are not in accordance with the tradition of the Church. We are on the side of order and canon,” . . . He also added that “Many are going to say that we [the Serbian Orthodox Church] are on the Russian side. But we are on the side of orders and canons.”

Such all-too-common statements ignore the fact “that concerning. . .the manner of establishing the autocephaly of any part of the Church, none of the sacred canons provides direction or inkling.”[1] Statements such as those of the Patriarch beg the questions “Which canons? Whose order?”

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The New Serbian Patriarch and the Burden of Old Territorial Problems

by Andreja Bogdanovski | български | ქართული | Ελληνικά | Русский | Српски

Church of St. Sophia, Ohrid

Of all the Orthodox churches, the Serbian church was hit the hardest by the Covid pandemic, which resulted in the death of its Patriarch Irinej as well as that of the highest bishop in neighboring Montenegro, Metropolitan Amfilohije. While the Serbian and Balkan media will be laser-focused on the profile of the new Primate and what his election, on February 18, will mean for church-state symphonic ambitions, it is evident that the new Serbian Patriarch will inherit accumulated problems regarding its disputed canonical jurisdictions in North Macedonia and, to lesser extent, in Montenegro.

The election of the new Serbian Patriarch is being monitored closely in Skopje and Podgorica. The authorities in both capitals have invested considerable resources and employed a number of tactics (with variations in results) to advance their pro-autocephaly claims in recent years. So what are the stakes for the Serbian new Patriarch?  

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Toward a New Ecclesiological Paradigm? Consequences of the Ukrainian Autocephaly

by Thomas Bremer

St. Michael's Golden Domed Monastery, Kyiv

When the Ecumenical Patriarchate granted autocephaly to the newly established “Orthodox Church of Ukraine” (OCU), it intended to create a single local Church which would basically comprise all the Orthodox believers in that country. The name of the new Church as it appears in the tomos, namely “Most Holy Church of Ukraine,” implies that idea, as do several statements of Ecumenical Patriarch Bartholomew in the course of 2018 in which he underlined the need of unity for Orthodoxy in Ukraine. The OCU affirmed this as well, calling itself on its website for a long time the “only” or “single” local Church (yedina in Ukrainian, a term which is difficult to translate), and stating on its home page, “Our Church is open for all!” The main idea was to unite Orthodoxy in Ukraine.

It is well known that the till-then only canonical Church, the Ukrainian Orthodox Church (UOC), rejected the initiative. Several hundred parishes changed their jurisdiction, but there was no landslide movement toward the OCU; the UOC still remains the largest Church in the country. In fact, self-proclaimed “Patriarch” Filaret split off from the new Church (though he has only marginal support) so that the attempt to re-establish unity obviously failed. Realistically, for a long time to come there will be two large Churches in Ukraine, one acknowledged by Constantinople, the other by Moscow. Continue reading

Did the American Government Create the OCU? Political Ambitions and the Ukrainian Church

by Rev. Dr. Nicholas Denysenko

The creation of the Orthodox Church of Ukraine (OCU) has inspired a number of hypotheses on who initiated the event. Past president Petro Poroshenko, Patriarch Filaret, and Ecumenical Patriarch Bartholomew are usually identified as the architects of Ukrainian autocephaly. There is also a chorus of voices that attributes the creation of the OCU to the American government. Sergey Lavrov, Foreign Minister of the Russian Federation, recently claimed that the OCU is an American creation, and that the USA desires to create a schism in global Orthodoxy. Lavrov made his claim immediately after Metropolitan Hilarion Alfeyev’s trip to the United States.

Hilarion was scheduled to meet with US Secretary of State Mike Pompeo on October 22. Coincidentally, Metropolitan Epifaniy (Dumenko), the primate of the OCU, was set to meet Pompeo the next morning. Hilarion’s meeting with Pompeo was cancelled after the secretary assigned a deputy to represent him at the meeting (Hilarion declined). Pompeo’s meeting with Epifaniy took place as planned, and Pompeo expressed America’s support for the new church.

Is this enough evidence to verify that the US government created the OCU? If not, what do these meetings and statements mean, and what are their implications for American ambitions in Ukraine and Russia? Continue reading