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
by His Eminence Metropolitan Ignatius of Demetrias (Volos, Greece)
The following are excerpts from the intervention of His Eminence Metropolitan Ignatius of Demetrias, Chairman of the Synodal Committee for Inter-Orthodox and Inter-Christian Relations, during the Extraordinary Session of the Holy Synod of the Church of Greece (12th October 2019).
The Synodal Committee for Inter-Orthodox and Inter-Christian Relations, which I am honored to chair, explicitly followed the mandate of the Standing Holy Synod of the Church of Greece. In this light, I would like to summarize the prevailing perspectives during the Committee’s discussions, drawing your attention to the following five points:
- The Ukrainian Orthodox people
As His Beatitude pointed out in his opening address, we are concerned with the Orthodox people of an independent state, which Ukraine constitutes today. We are dealing with millions of Orthodox faithful, who have historically suffered from policies of either Poland or Russia. Therefore, our focused discussions on the validity of Ordinations and the stance of Bishops must take into account the existence of millions of believers for whom we are responsible. Continue reading
by Anthony J. Limberakis, MD
It is one of the most vexing and important questions confronting the Church in our time, and one of the least understood: the granting of autocephaly to the Ukrainian Orthodox Church by His All-Holiness Ecumenical Patriarch Bartholomew of Constantinople has rocked the Church more than any event in the last millennium. Now the Order of Saint Andrew, Archons of the Ecumenical Patriarchate, is hosting a Virtual Town Meeting to bring some light and clarity to this unfortunately heated and unquestionably crucial issue.
The New York Times reported Saturday that Russia is “comparing it to the Great Schism of 1054 that divided western and eastern Christianity.” This issue has indeed been the cause of a regrettable schism, with the Moscow Patriarchate unilaterally breaking communion with Constantinople not over any matter of doctrine, but simply over the question of jurisdiction regarding the Ukrainian Church.
Thus what was, or should have been, simply an administrative issue has become something far larger, with implications for the Orthodox Church as a whole that cannot be overstated. The questions involved in this issue include ones of authority, unity, jurisdiction, and the very nature of what it means to be an Orthodox Christian in the world today. Continue reading
by Rev. Dr. Nicholas Denysenko
In the last few days, a number of announcements appeared about the Ukrainian Church controversy. After President Poroshenko announced that the unification council will take place at St. Sophia Cathedral on December 15, a spurious text that appeared to be some version of the statute for the Church drafted by the Ecumenical Patriarchate (EP) circulated on the Internet, copies of the letters of invitation to participate in the council were posted on social media by multiple bishops, and a copy of the letter from Patriarch Bartholomew to Metropolitan Onufry dated October 12 also appeared. Those who are interested in this issue, especially Orthodox clergy and laity throughout the world, watched spellbound as the news appeared and then reacted. In other words, the responses are no different than quick analyses ordinary people post on political news flashes. On the theme of the Ukrainian Church issue, a handful of responses have become clichés. Observers favor either the Moscow Patriarchate (MP) or the EP in the canonical clash; people call for the Ukrainian schismatics to return to the canonical church; critics denounce Russian aggression and the complicity of the MP in the war in Eastern Ukraine; and people offer the now stereotypical “thoughts and prayers.”
Observers strain Google’s capacity to lead us to the truth by searching for quick, neat profiles on all of the leaders and land on any number of web sites claiming to possess the absolute truth. We might find what we want to find: another layer of incriminating evidence exposing the faults of Metropolitan Filaret, a photo of a grotesque icon demeaning Russia (or Ukraine), a headline announcing the seizure of a church, and through it all, we select the sources that support a viewpoint we have chosen to adopt.
Amidst all of this, the most important fact of all is lost, and it is the fact that we all need to confront as soon as possible: the Ukrainian Church crisis is a messy, nasty divorce, and the stories that assign blame to the parties involved have been handed down from one generation to the next. Continue reading