Tag Archives: Autocephaly

It’s Time for an Independent Ukrainian Orthodox Church

by Evagelos Sotiropoulos

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…

The Church in Modern Ukraine: Information Literacy and the Narrative

by Rev. Dr. Nicholas Denysenko

“A Tomos of autocephaly from the Ecumenical Patriarchate would legitimize the schism in Ukraine. We must support the canonical church.”

“Autocephalists are not ‘church people’. They are nationalists who seek to exploit the Church, and autocephaly will sever communion with the Orthodox Church.”

“The schism in Ukraine began in 1992 when Metropolitan Filaret violated the canons and inaugurated the autocephalous movement.”

“The Americans are the architects of the present project for Ukrainian autocephaly even though the vast majority of Orthodox in Ukraine are opposed to it.”

I constructed these four sentences as a synthesis capturing the most popularly circulated clichés about the history and contemporary situation of the Church in Ukraine. These ideas are not essentially distillations taken from translations published on websites about Orthodoxy, and not necessarily official Church websites, but media services—we do not always know who administers these services—that browse the Web for “Orthonews” and then republish it.

For the general public, the Ukrainian Church issue entered the spotlight with the Euromaidan phenomenon in 2013, which evolved into Russia’s forceful annexation of Crimea and then the catastrophic war in Donbas. Experts such as Antoine Arjakovsky and Cyril Hovorun referred to Church ministry among the people on the Maidan as the beginnings of a new and hopeful ecumenical movement in Ukraine. When St. Michael’s cathedral became a temporary hospital for the wounded, the Ukrainian Orthodox Church-Kyivan Patriarchate (UOC-KP) was re-introduced to a general audience as the Church to which the monastery and cathedral belong. When Ukraine’s Parliament formally requested that the Holy and Great Council in Crete grant autocephaly to the Orthodox Church in Ukraine in 2016, the UOC-KP was no longer merely an outcast Church that happened to open its doors to the wounded during the Maidan.

The Ecumenical Patriarchate’s (EP) commitment to establishing one canonical autocephalous Church in Ukraine that would include Orthodox outside of the Moscow Patriarchate (MP) became obvious in the events that have occurred since President Poroshenko publicly announced the imminence of a canonical Tomos during this past Bright Week. The Ecumenical Patriarchate has declared its determination to complete the implementation of the process of granting autocephaly to the Church in Ukraine following the meeting with Moscow Patriarch Kirill on August 31.

In principle, one would assume that this action of the Ecumenical Patriarchate would be a source of joy and relief to the Orthodox world as it would signal the end to a schism that began in 1921—not in 1992, as is erroneously reported and circulated on a daily basis. My own sampling of support for Ukrainian autocephaly among Anglophone Orthodox indicates disinterest, opposition, and most of all, ignorance about the facts. Continue Reading…

Russia and Ukraine: The Empire’s New Old Clothes

by Fr. Bohdan Hladio

The historical path of the Church in Ukraine is controverted and complex: both Moscow and Constantinople claim Ukraine as their canonical territory. As a result, one of the largest Orthodox Churches in the world has experienced schism for over twenty-five years.

In April 2018 the Government of Ukraine officially requested a Tomos of Autocephaly for the Orthodox Church in Ukraine from the Ecumenical Patriarchate. This news brought joy to some, and caused anxiety for others.

In response, the Synod of Bishops of the Ukrainian Orthodox Church (Moscow Patriarchate) (UOC-MP) published an “Appeal to the Faithful of the UOC” on May 25 2018 (English translation). Sadly, this document contributes little towards the normalization of the ecclesial scene in Ukraine.

The Appeal refers to a “schism in Ukrainian Orthodoxy,” implicitly recognizing that the Orthodox Church in Ukraine extends beyond the borders of the canonically recognized Moscow Patriarchate jurisdiction, which is useful. Other statements, however, portray the struggle for Church unity somewhat disingenuously. Continue Reading…

The Promise of Autocephaly in Ukraine: What’s at Stake?

by Rev. Dr. Nicholas Denysenko

Ecumenical Patriarch Bartholomew with Ukrainian President

His All-Holiness Ecumenical Patriarch Bartholomew talks with Ukrainian President Petro Poroshenko

Last week, news circulated that Ecumenical Patriarch Bartholomew is expected to issue a Tomos of autocephaly to the Orthodox Church in Ukraine. This news appeared on the heels of a meeting that took place between Patriarch Bartholomew, Ukrainian President Petro Poroshenko and his delegation after Pascha on April 9, 2018. The discussions between the presidential delegation and President Poroshenko were reportedly lengthy, and Poroshenko formally requested the issuing of a Tomos that would be presented publicly on the occasion of the 1030th anniversary of the Baptism of Kyivan Rus’ in late July. The Verkhovna Rada, Ukraine’s Parliament, voted to voice its support for the appeal for the Tomos, and the synods of the Ukrainian Orthodox Church-Kyivan Patriarchate (UOC-KP) and Ukrainian Autocephalous Orthodox Church (UAOC) issued letters voicing their support for the Tomos. The press office of the Ukrainian Orthodox Church-Moscow Patriarchate (UOC-MP) claims that the actions of the President and parliament violate Ukrainian law, since offices of the state are interfering in Church affairs, and the UOC-MP is also arguing that all of the Orthodox Churches must agree to autocephaly, and that autocephaly is no longer only a prerogative of the Ecumenical Patriarchate. The mechanism for granting autocephaly is a canonical issue that was on the agenda of the Holy and Great Council in Crete of 2016, but which was not taken up by the Churches that participated in the Council. Furthermore, there is no clarity on the recipients of the Tomos: to whom will the Ecumenical Patriarch grant the Tomos, where would the inaugural Liturgy celebrating the Tomos be celebrated, which bishops would concelebrate with the Ecumenical Patriarch, and whose names and sees would be entered into the diptychs of global Orthodoxy?

In the remainder of this essay, I will reflect on what is at stake for the major players in Ukraine and for the rest of global Orthodoxy. Continue Reading…