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Found 8 results

  1. While Patriarch Bartholomew and other representatives of the Patriarchate of Constantinople have repeatedly stated that politics played no part in the decision to create the “Orthodox Church of Ukraine” (OCU) and grant it a tomos of autocephaly, Makary Maletich, the head of one of the two schismatic bodies that united into the OCU, contradicts this assertion, confirming the decisive role played by the U.S. and other Western secular powers. In a new interview with the Ukrainian outlet Channel 24, Makary Maletich states that were it not for the support of the U.S. along with Germany, France, and the UK, Pat. Bartholomew would never have dared to give the tomos. Maletich was once a priest of the canonical Ukrainian Church but went into schism in the late 1980s, joining the so-called “Ukrainian Autocephalous Orthodox Church,” a group of self-consecrated “bishops” wholly lacking of any claim to Apostolic Succession, where he eventually became the presiding “metropolitan.” He was received into the Patriarchate of Constantinople on October 11 as a preliminary step towards Constantinople’s creation of the OCU in December. At that time, the Synod declared that it was lifting the anathemas from Philaret Denisenko, the head of the “Kiev Patriarchate” (KP), and Maletich, although the latter had never been placed under anathema in the first place. In the run-up to the creation of the OCU in December and the granting of the tomos in January, Makary several times voiced his doubts that the unification between the KP and the UAOC would happen, given Philaret Denisenko’s unwavering self-interest. In this latest interview, he also notes that he specifically warned the initiators of “Ukrainian autocephaly” that “the union of all the churches into one Local Church is risky business.” As he notes, there were those supporters of a new Ukrainian church, but also many opponents. “Therefore, Poroshenko paid for it in the elections, when supporters of the Moscow Patriarchate voted against him,” Makary said. Besides those Ukrainians who have remained loyal to the Orthodox Church, several Local Churches had already expressed their disapproval of Constantinople’s unilateral interference in Ukraine, even before the rehabilitation of Philaret and Makary and the creation of the OCU. While Makary gives much credit to Poroshenko, he clarifies: “It is not only the merit of Poroshenko, but also the Verkhovna Rada, Ukrainians themselves, and the diplomats of the U.S.A., Great Britain, France, and Germany, who were interested in the church.” Maletich is certain “that if the Ecumenical Patriarch had not seen the support in the leading states of the world, he wouldn’t have done this. Then neither Poroshenko, nor the Rada, nor Philaret, nor I would have done anything.” He spoke of the influence of foreign diplomats in December, on the eve of the “unification council” as well, though at that time he mentioned only that they had spoken with him and Philaret to discern if they were ready to receive a tomos. The new head of the Greek Orthodox Archdiocese of America, Archbishop Elpidophoros, received U.S. Ambassador-at-Large for Religious Freedom Samuel Brownback in his office recently, thanking him for the U.S.’s support for the Patriarchate of Constantinople. Ambassador Brownback and Ambassador to Greece Geoffrey Pyatt (former Ambassador to Ukraine) have been actively meeting with religious figures in the Greek Orthodox world, trying to shore up support for the OCU, which is thus far entirely lacking in the Orthodox world. As for Philaret and his recent actions—reviving the KP and rejecting the tomos—Makary stated: “Let him go, build and restore the Kiev Patriarchate… When he goes and again forms a schism, then Philaret will die in schism.” The former UAOC head also repeats that both the KP and the UAOC continue to exist from a legal standpoint, “but in fact, they no longer exist because a single Orthodox Church of Ukraine has been created.” http://orthochristian.com/122123.html
  2. The Primate of the Alexandrian Church, Patriarch Theodore II of Alexandria and All Africa, in his interview to the newspaper “Ethnos”, for the first time takes a stand on the issue of granting Autocephaly to Ukraine. Speaking about the attitude of the Archdiocese of Alexandria on the issue of the Autocephaly of the Ukrainian Church, the Patriarch of Alexandria has clearly pointed out that he has lived the pain and schism of the Ukrainian Church, but he knows very well “the Russian Church as well, because I was nurtured there for ten years and the Patriarchate of Alexandria has emotional bonds with it”. He acknowledges, however, that there is a huge problem, that of the Autocephaly, which “Ecumenical Patriarch Bartholomew had the right to grant” but he clarifies that what has divided the Churches is the people who took the status of Autocephaly. He revealed the initiative of Archbishop of Cyprus to meet with the Ecumenical Patriarch so as to ask for a meeting between Bartholomew, himself and the Patriarch Kyrill of Moscow. “Every problem has its solution. Our Ecumenical Patriarch Bartholomew is the Patriarch of Romiosyne, who we all respect and love. Do not forget that this issue is not a dogmatic one. There is a solution to the issue of Autocephaly”. He also added that there will soon be a new meeting in Nicosia with the participation of the Patriarchates of Antioch, Jerusalem, Alexandria and the Church of Cyprus. “I think a solution can be found, if we let aside our personal issues and consider the interest of the Church” he characteristically said. For the new Archbishop of Australia, Makarios, he stresses that “I know him since a kid, I love and appreciate him. I am glad that Elpidophoros is going to America, and that in France there is another Archpriest from Crete, Emmanuel”. With regard to his work on the African continent, Theodoros stresses that the biggest challenge he faces in performing his duties is poverty: “Man is no longer happy; there are no smiles and joy anymore. Today affluence is an end in itself, so I see sad faces. However, in my own field of action, which is mainly Black Continent, I do meet happy people”. https://www.romfea.news/patriarch-of-alexandria-there-is-a-solution-to-the-issue-of-autocephaly-of-ukraine/?fbclid=IwAR00B2TPNUMIQ09D2DQartYny0ioiGv88fmlrbBkZNbpBlm76CdOmNK4dlk#utm_source=fb&utm_medium=post&utm_campaign=15.6.patriarch-of-alexandria-there-is-a-solution-to-the-issue-of-autocephaly-of-ukraine&utm_term=15.6.patriarch-of-alexandria-there-is-a-solution-to-the-issue-of-autocephaly-of-ukraine
  3. Philaret Denisenko’s “Kiev Patriarchate” (KP) does not and has never existed, Patriarch Bartholomew told a group of Ukrainian journalists in Istanbul last week. “As for [Ph]ilaret, he was restored to his episcopal dignity as former Metropolitan of Kiev. The so-called ‘Patriarchate of Kiev’ does not exist and never existed,” the Patriarch told the National Union of Journalists of Ukraine. The head of the Union, Sergei Tomilenko, wrote about the meeting on his Facebook page and published the full text of Pat. Bartholomew’s English speech. The declaration comes against the background of Philaret Denisenko’s active attempts to garner support for the revival of the KP, which he loudly proclaims never ceased to exist, despite his promise to liquidate it on the morning of the “unification council” in Kiev on December 15. The Ukrainian Ministry of Justice has confirmed that the KP was never liquidated and continues to exist, at least in the eyes of the state. Moreover, the “Ukrainian Autocephalous Orthodox Church,” which united with the KP to create the so-called “Orthodox Church of Ukraine” (OCU), was also not liquidated before the council. Thus, there are now three schismatic bodies in Ukraine, rather than the two that existed before the “unification council.” A battle has begun between Philaret Denisenko, the “Patriarch” of the KP, considered the “Honorary Patriarch” of the OCU, and the primate of the OCU “Metropolitan” Epiphany Dumenko, that only further delegitimizes the OCU in the eyes of the Orthodox world and threatens to tear apart Pat. Bartholomew’s personal creation. While the Orthodox world has never recognized the legitimacy of the KP, it does not deny its existence. Moreover, in the same speech, Pat. Bartholomew himself speaks of the separation of Ukrainian Orthodoxy into “three separate entities,” and states that “This reality, the existence of two schismatic groups, was a real agony.” The rest of Pat. Bartholomew’s speech is largely a reiteration of the same points he and other Constantinople representatives have been making since the summer. He states that the granting of autocephaly to Ukraine was a purely pastoral matter on the part of Constantinople, to free Ukraine from the oppression of being part of the Russian Church and to create unity within Ukraine. The Synods, primates, and hierarchs of other Local Churches have, however, noted that Ukrainian Orthodoxy is only less unified since Constantinople’s interference there. He also repeats the historical claim that the Kiev Metropolis never transferred to the Russian Church—an assertion that only the Patriarchate of Constantinople accepts. Further, he states that “The issue in Ukraine was timely. That is, the Ecumenical Patriarchate did not suddenly decide to intervene,” although he had denied numerous appeals from schismatic clergy and state authorities over the preceding three decades, changing his mind only after the unsuccessful Crete council in 2016. Metropolitan Kallistos Ware, a hierarch of the Patriarchate of Constantinople, has tied Constantinople’s interference in Ukraine to Pat. Bartholomew’s disappointment that the Russian Church did not participate in the Crete Council. Pat. Bartholomew further states: “As we have maintained, there are no more schismatics in Ukraine because they have been restored to communion with the One, Holy, Catholic and Apostolic Church.” However, to date, the OCU is in communion only with the Patriarchate of Constantinople, not with the Orthodox Church as a whole. They have been explicitly rejected as schismatics by several Local Churches. http://orthochristian.com/121591.html?fbclid=IwAR12vr6wJNpNvByH8txIEr8X_vQXe-kVpv516GgsNGD1zDILzsNqiZ7tAgg
  4. The Synod of the Georgian Orthodox Church is about to convene within the next few days. A group of hierarchs allegedly led by Metropolitan Daniel of Chiatura and Sachkhere is up to discuss the recognition of the Orthodox Church of Ukraine (OCU), which was established in Kiev in December 2018, and received autocephalous status from the Ecumenical Patriarch. Constantinople is especially interested in the recognition of the OCU. If recognized, “Metropolitan” Epiphany and his organization can augment the Ecumenical Patriarchate’s power in the Orthodox world, weaken the Moscow Patriarchate’s influence and allow the Patriarch of Constantinople to make decisions on extremely important matters for Orthodoxy by sole authority. Local Churches are in doubt: Despite pressure, none of them has recognized the OCU yet. How could autocephaly have been granted to the Ukrainian Church if it still lacks unity, and some parishes seize the churches of other parishes? Why was autocephaly granted solely by Patriarch Bartholomew, without any discussion with the other Local Churches, in total disregard of the existing canonical Ukrainian Orthodox Church? Why there was so much haste with the Tomos, why did it happen shortly before the electoral campaign of Ukraine’s former president Poroshenko? Could Ukrainian autocephaly cause a schism in the Orthodox world? These and other questions were addressed to Constantinople delegations by Local Churches before and after the OCU was established. Some Local Churches have opposed Patriarch Bartholomew’s policy—including the Patriarchate of Antioch, which once granted autocephaly to the Georgian Orthodox Church; and the Patriarchate of Serbia, which claimed that the OCU hierarchy has no canonical succession. Archbishop Chrysostomos of Cyprus and Archbishop Anastasios of Albania asked Patriarch Bartholomew to convene a Synaxis of Primates but he firmly refused. The OCU’s future is uncertain; the relations between the groups that formed it are unstable. Even now there is a conflict between Philaret Denisenko, the “honorary patriarch” of the OCU, and its formal head Epiphany. This conflict undermines the OCU’s unity and can lead to its breakup in the nearest future. If the Georgian Orthodox Church recognizes the OCU, it won’t be able to independently deal with its own issues. Abkhazians have already asked to be allowed to join the Ecumenical Patriarchate and receive the status of autonomy. Metropolitan Emmanuel of France once hinted to the Catholicos-Patriarch of Georgia at the fact that the Abkhazian plea could receive a positive answer if the Georgian Church doesn’t support Constantinople. But now Constantinople pretends to have the right to grant autocephaly anywhere across the world. If we recognize the OCU, we will let Constantinople into the canonical territory of the Georgian Church. During the previous meeting of Constantinople hierarchs with Ilia II in Tbilisi, one of the Ecumenical Patriarchate’s representatives, Metropolitan Amphilochios of Adrianopolis, is said to have begun his speech with the words: “There is an opinion that the Orthodox Church is led by Jesus Christ. But in fact the Church is led by the Ecumenical Patriarch.” The Catholicos-Patriarch seems to disagree with this statement. Those Orthodox hierarchs who are famous for their spiritual experience and the purity of their edifying life disagree with that also, for example, Archbishop Anastasios of Albania, who restored his Church after communist repressions and who is already considered to be saint by many Greeks. The Orthodox Church has never followed after the Roman Catholics. But those of spiritual clarity understand that the Orthodox Church is facing a new large-scale threat, and the Ukrainian issue is only a part of it. http://orthochristian.com/121558.html?fbclid=IwAR346GxnYyy2ZmMjxgg8cj7JHC0S6U3pcP5s3l20ZfZb6Z2mluDKTOHG4YE
  5. NEW YORK – The Holy Archdiocese of America cites the following announcement of the Ecumenical Patriarchate: ECUMENICAL PATRIARCHATE It is hereby announced that today Saturday, May 4, 2019, His All-Holiness the Ecumenical Patriarch received His Eminence Archbishop Demetrios, Geron of America, who apprised Him on various affairs of his God-saved Eparchy. Thereafter, His Eminence, the Archbishop submitted his written resignation from the throne of the Holy Archdiocese of America, which he shepherded with God-loving care for twenty years, and which the Patriarch will bring for consideration before the Holy and Sacred Synod in its upcoming meeting of next Thursday, May 9. https://www.goarch.org/-/announcement-regarding-the-meeting-of-the-ecumenical-patriarch-with-archbishop-demetrios-geron-of-america Било је питање времена...
  6. Changes are coming to the American, Australian, and British Churches under the Ecumenical Patriarchate, according to Patriarch Bartholomew’s own words following a recent Divine Liturgy in Istanbul. In a video posted on the Patriarchate’s Facebook page, Pat. Bartholomew speaks about holding elections to replace the primates of the Greek Orthodox Archdioceses in the English-speaking world, reports the National Herald. There have long been reports that Pat. Bartholomew has been trying to oust Archbishop Demetrios of America, though this is the first time the plans have been publicly addressed. It is unclear who will replace the Archbishop. In November, the National Herald reported, with reference to its own sources, that Pat. Bartholomew had requested Abp. Demetrios’ resignation for the third time, not wanting to replace him without an official resignation. The Patriarch accepted the Archbishop’s request to delay his removal until after Pascha. On February 7, the National Herald again reported on the imminent removal of Abp. Demetrios, as well as the possibility of breaking up the Archdioceses of Australia and of Thyateira and Great Britain into various Archdioceses respectively. In his recent words following the Liturgy, Pat. Bartholomew said that the Patriarchate will be holding elections for new primates in the three mentioned Archdioceses, stating that the elections are part of the sacred responsibilities of the Mother Church. He also spoke of the recent granting of autocephaly to the new Ukrainian church, stating that the Patriarchate does not get involved in politics. The National Herald reports that the Archdiocese of America has been plagued by numerous financial scandals under Abp. Demetrios, which have reportedly frustrated the Patriarch. Meanwhile, Archbishop Stylianos of Australia is 83 years old and suffering from a serious illness that hinders his ability to fulfill his duties. Archbishop Gregorios in the United Kingdom is 90 years old, and there are said to be many problems in his Archdiocese, which Pat. Bartholomew recently went to see first-hand, incognito. http://orthochristian.com/119446.html?fbclid=IwAR0sNzPULojETIZthp2mb07J9vHfRKSnNXupvgz6gEnAZqhOs9qhUjaAEZs
  7. An article from the latest issue of the Greek Orthodox gazette “Orthodox Tipos.” The author, Demetrios Anagnostou, is a well-known theologian and publicist. The practice of Church Tradition in the fight with heresies and schismatics that threaten the unity of the Church is never just protest and a canonical fight with cunning theories and schismatic (anti-canonical) actions, but at the same time, the condemnation of those Church actors who support them and act accordingly. [Note: Of course, today, after an entire century of ecumenist propaganda beginning with the release of the infamous Patriarchal encyclical of the Patriarchate of Constantinople in 1920 “To the Churches of Christ Everywhere” (where heretical communities are first called the “Church of Christ”!), which is considered the charter for ecumenism, led by the Ecumenical Patriarch, we have reached the point where for us “conciliarity” and “pan-Orthodox” have imposed the abolition of the terms “heresy” and “heretics” in the Church-Synodal lexicon, whereby any document condemning delusions and confirming the existence of other churches beyond the bounds of the Orthodox Church are considered unnecessary! (see the decisions of the Crete “Council”)]. It is significant that in Church history it often happens that corresponding heresies and schisms are fixed under a name not only from the content of the relevant theories (for example: Monophysites, Theopaschites, iconoclasts, papists, etc.), but also from the names of their inspirers, leaders, and creators (for example: Arianism, Nestorianism, Paulicians, etc.). In the twentieth century, for the first time in Church history, this traditional practice was successfully artificially neutralized in respect to the emergence and development of the modern heresy of ecumenism, which, according to the great Serbian dogmatician St. Justin (Popović), is a pan-heresy. It happened and continues to happen mainly because this heresy (undeclared, despite the obviousness of it) is still allowed (if not protected) by the majority of the Local Orthodox Churches. Moreover, it’s connected with the fact that in several cases, the bearers and supporters of this particular heresy are themselves the heads of the Local Orthodox Churches. The most significant of these cases and the most serious and dangerous precedent is the example of Patriarch Bartholomew of Constantinople, who is not only a bearer of the modern pan-heresy, but also its leader, main patron, and guide. This is not a subjective assessment and not a private opinion, but a common conviction that is proven and unconditionally confirmed on the basis of the official and public actions, statements, and texts of this patriarch—the primate of the once glorious and Orthodox See of Constantinople. Thanks to his office, Patriarch Bartholomew has managed to remain untouchable for a long time, avoiding canonical confrontation and accusations, although he often provokes the feelings of all the Orthodox faithful (pastors and flocks) by his clearly anti-Orthodox and anti-canonical actions and purely heretical beliefs. He is himself (according to his own statement) a faithful continuer of the line of his predecessor—the Mason, Patriarch Athenagoras, who was dedicated to syncretism and pan-religion. This line is treasonous to Orthodoxy. Day by day it becomes clearer and more obvious that Patriarch Bartholomew is striving for the proclamation of and his actual appointment as the second (Eastern) Pope, and for the transformation of the Patriarchate of Constantinople into a super-Patriarchate recognized on the international political and Church level—the new Eastern Vatican (of course, in the worst case scenario)! Recently, this open leader and defender of the Church-fighting pan-heresy of ecumenism, after the traumatic (for him) experience of attempting to subjugate world Orthodoxy by the sadly infamous “Holy and Great Council” organized by him and convened two years ago on Crete, chose a “new way” for the spreading and strengthening of his power, and, accordingly, his theories about an “Eastern Pope.” Bartholomew now follows the tried and tested method of “divide and conquer” (including causing a schism in the body of the Church), such that he himself and his plans are weakened in the short term but in the long term undermine the power and influence of those who dared to hamper the realization of his great dream, the convening of the first Ecumenical (ecumenistic) Council, the purpose of which was to synodically legitimize the pan-heresy of ecumenism in a pan-Orthodox fashion. In particular, Ecumenical Patriarch Bartholomew, known for his vindictive character (as the Greek Church has learned from bitter experience), has carried out his plan for an indirect schism in the flock and the ecclesiastical (jurisdictional) dissection of his Church “opponents”—those who oppose his ambitions to become a super-Patriarch and to make the Patriarchate of Constantinople the Eastern “Vatican.” These opponents, besides the Moscow Patriarchate, are the ancient Antiochian and Serbian Patriarchates. For the sake of his own interests and in connection with his obligations and service to the well-known political superpower (the U.S.), the ambitious Patriarch could (as we will probably see in the near future) “lead” two more dioceses of other Patriarchates (after Ukraine) to “autocephaly” and turn them into Phanar satellites. Here we are talking about Montenegro (a metropolia of the Serbian Patriarchate) and the dioceses beyond the borders of Syria (in neighboring states), which belong to the jurisdiction of the Antiochian Patriarchate! After the political events connected with the so-called “Macedonian” issue, the candidate for “victim” in the Phanariot’s plans is also the so-called “Macedonian Church” (canonically referred to as the Ohrid Archdiocese), which is also the canonical territory of the Serbian Patriarchate and has for many years been in a state of schism, isolated and not recognized by the Orthodox world. Positioning himself as a faithful keeper and scrupulous defender of the historical rights of the Patriarchate of Constantinople (as he fancies himself), he completely ignores the rights of the rest of his brothers, and is prepared, putting on the guise of defender of the autonomy and fighter for the independence of Local Church administration and structures, to miraculously restore schismatics, to unconditionally recognize them, and to sow ecclesiastical controversies and schisms (clearly violating Orthodox ecclesiology and introducing, despite his own assurance to the contrary, ethnic and secular-state criteria in the sphere of Church decisions). In view of the above, given the “tomos of autocephaly” recently presented to the schismatic formation of the new “church” of Ukraine (circumventing the one and only canonical Orthodox Church that exists there, against the will of the Moscow Patriarchate, which has canonical authority there), the thesis that Patriarch Bartholomew has become a real threat to the Orthodox East is confirmed. We should not forget that this threat continues to corrode Orthodoxy and undercut the unity of the Orthodox Church, and it ultimately serves to prepare the majority to recognize the pseudo-council of Crete, which is the completion of a fruitless theological dialogue with papists and the restoration of full communion with those who have from of old deliberately fought against our faith and our family! This threat, aimed directly at the Orthodox faith and the unity of the Eastern Orthodox Church, should be canonically neutralized as quickly as possible by Orthodox hierarchs around the world located in the lands of those who preserve the right faith, esteeming themselves as pastors of the Church, who have vowed to pass on the inviolable covenants and to observe the sacred rules and statutes of the holy Orthodox Church of Christ. May God grant it! Demetrios Anagnostou 2/18/2019 http://orthochristian.com/119398.html?fbclid=IwAR15IBYhBZu2rh68u-dzAOSUqoq9dizPUbWfhqZ-2I2HQMMXuCdFuaX09TM
  8. In an episode of “The Archpastor” TV program (Yekaterinburg), Bishop Irinej of Bačka (Serbian Orthodox Church) spoke about various topics. Here is what he had to say on the Ukrainian issue: “We deeply regret that the Ecumenical Patriarch in his personal capacity, and the Ecumenical Patriarchate as a whole, have (in my opinion and in the opinion of the majority of our theologians and hierarchs), made the greatest mistake in the whole history of the Ecumenical Throne of the Patriarchate of Constantinople. I say it here for the first time, I have never said this before to the media: Ten years ago, maybe more, I told the ecumenical patriarch privately that I urged him not to interfere in the Ukrainian issue, because that would provoke an immense tragedy, not only there, but in the whole Orthodox world. I am not a prophet, but I knew enough about the situation and history, that it was easily predictable. Unfortunately, he did it. It is difficult to say for what reasons. Some consider it could be because of some grievance, a bitter feeling against the Patriarch of Moscow and against the Russian Church, due to their absence at the Council of Crete, but many also think it is the result of the pressure from the West, especially from the Americans, and that it is only a part in the general course of Western policy regarding Ukraine, and an attempt to further deepen the gap, to break apart the Russian world, and to ensure that Ukraine and Russia are not only separate, but enemy states. I fear that this may be true, at least partly. It is interesting that this opinion is shared also by some of my Greek friends, who have no reason to be at the service of the Church of Moscow. The Ecumenical Patriarchate thus made an absolutely uncanonical decision – or at least a decision that is not based on canons: to enter the territory of an already existing Church, the Ukrainian autonomous Orthodox Church, through negotiations with Ukrainian political power. As you know, Ukrainian political leaders are not very Orthodox: there are Orthodox in the parliament, but also Uniates and schismatics. The course of action is quite strange: the Ecumenical Patriarchate delegation does not discuss with the legitimate local Church, which is the majority in Ukraine. For the legitimate Church, the nationality of their members (whether Ukrainian, Russian, etc.), is not important. There is no national or political connection, but only the feeling of the ecclesial people that they are one church, as it has been along centuries. They do not prevent anyone from being Ukrainian or whatever – it is difficult to say how many nations are present in the Russian Church, one hundred, one hundred and fifty. [The Constantinople delegates] have not even visited Metropolitan Onufriy once. All their discussions took place with politicians and schismatics. And we are not talking here of occasional schismatics, but about people like Filaret Denisenko, who was once a candidate to become the new patriarch of Moscow. But he did not become a patriarch, for known reasons – his personal and moral life, and other factors. At first, he was opposed to Ukrainian separatism (at the level of the Church and other levels), far more than many in Ukraine. But then, when he was not elected patriarch, he remembered he was Ukrainian. And of course, his broke his oath to the patriarch not to create a schism, and he did create one anyway. He was then reduced to the lay state, excommunicated and anathematized. And now, the people of the Phanar come and say this is rubbish: “We acknowledged it [the Moscow decision], but we no longer do.” I read a letter from the Ecumenical Patriarch in which he writes to the Patriarch of Moscow that he recognizes and supports his decision, and that it cannot be otherwise. And now he says now that his own act is invalid. It is impossible in our Church. This is why our Church has made the decision of supporting the Russian Orthodox Church, especially in regard to the Ukrainian issue. Unfortunately, in Constantinople and in some circles, they think it’s odd. They say that the Serbs who had always been devoted to them and had fraternal relationships with them have now betrayed them and gone with the Russians. This reflects a very unhealthy feeling of ecclesial life. The Church is one, it is the divine and human body of Christ, it is the temple of the Holy Spirit, and the house of the heavenly Father. It is not an ideological, political, or social organization. Autocephaly is not an ontological, but administrative concept. It is a mode of organization for the Churches in the world. Autocephalous Churches are not separate Churches: it is a mode of organization for the one and unique Church. In this sense, we cannot accept this approach, in which we see ourselves as Greek Orthodox, Phanariots, and that over there, there are Muscovites, Slavs, etc. No: the Church is one. There are no Hellenes, no Greeks, no Russians, no Serbs, we are all one, if we are Orthodox. If we do not understand this, we are not Orthodox enough. When we are accused of having become Russians, or servants of the Russians, I consider this is not healthy, this is not ecclesial. We are not against one another, nor for one another. We take into consideration the canonical order. A healthy ecclesial life, that’s what we are interested in. If what Constantinople is doing now had been done by Moscow or Kyiv, we would also react against them. We cannot be against other for selfish reasons or goals. Things can happen, to us or to other Churches, that exists. But here, we consider that Constantinople acted in an unfair and, unfortunately, irresponsible way. They hurt not only the Russian or the Ukrainian Church, but also themselves and the whole Orthodoxy. And we are getting humiliated and ridiculed, by Roman Catholics and followers of other religions, and even by people without any religion. Unfortunately, this has been caused by Constantinople unilateral actions. https://orthodoxie.com/en/the-patriarch-of-constantinople-has-made-the-greatest-mistake-in-the-history-of-the-ecumenical-throne/?fbclid=IwAR19WFsa1I9CjC2AtFTlbStAMiHb_E01fJ-2TKvvqO7SPrMoKOF5RSg5e2s

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