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Found 5 results

  1. The Ukrainian schismatic church is in dire need of “priests,” given how many parishes its adherents have been seizing from the canonical Church and its lack of spiritually-theologically educated men. Thus, “Bishop” Paisy of Zhytomyr-Ovruch announced that all interested students and graduates of spiritual institutions are invited to become priests, reports the Union of Orthodox Journalists. The call is open to all who have any level of spiritual education, and for those who are not fully prepared, courses will be provided. “With my blessing, the diocesan administration will have courses for those who wish to take holy orders,” the schismatic hierarch writes. “According to the canons, male persons who have reached the age of maturity, who are in their first marriage, and have no canonical obstacles, can enter holy orders.” “Bp.” Paisy also notes that once the new priests finish the courses provided by the diocese, it will be mandatory to complete studies at a higher theological institution. Another hierarch of the schismatic-nationalist church, “Metropolitan” Daniel of Chernivtsi and Bukovina, made the same call, entreating even those without any spiritual education to “shoulder the burden of the priesthood,” explaining that they will be educated later. “Met.” Daniel, who rehashes the blatant lie that all three branches of Ukrainian Orthodoxy united in December, asks for understanding with the “temporary shortage of clergy,” as the faithful in his diocese had been intimidated by Moscow for many years. http://orthochristian.com/119883.html?fbclid=IwAR2KhA4RhK7xXFL78nKSw1aYci7bbOP6PHi0OKc99FeW0-VPoL_4kF0LTLY
  2. Two matushkas of the canonical Ukrainian Orthodox Church were injured on Friday when the Church of St. Nicholas in the village of Zhidichin in the Volyn Province was forcibly seized by radicals from the schismatic “Kiev Patriarchate” (KP). As reported by Fr. Roman Geleta, his matushka was injured when a rock hit her just below the eye, and his mother, also a matushka at the parish, was hit in the forehead. Both priests’ wives were taken away from the scene to be examined, reports the press service of the Volyn Diocese. According to Fr. Roman, the faithful of the parish gathered at their church of their own accord to try to prevent the seizure, though the schismatics were able to break through the crowd and cut the locks on the door. The group of raiders included both locals and people brought in from outside. The entrance to the church territory was blocked by a car. At the beginning of the clash, the abbot of a KP monastery in Lutsk arrived and led an akathist with the gathered schismatics. Students of the KP’s Volyn Academy were among those gathered near the church. Before the seizure, the group demanded the keys to the church from the rector, Fr. Vladimir Geleta, but he refused. They then cut the locks to the church and went inside to “take inventory.” They also lite a fire in the church yard and began to “protect” the church. It is unknown if any of the personal belongings of the parish clergy have been taken since no one from the canonical community has been allowed inside the church. Leaflets with schismatic propaganda have been distributed in the village sine the beginning of the month, and Fr. Roman even received a “decree” from Mikhail Zinkevich, a hierarch of the KP, about the local deanery’s acceptance into the KP. Zinkevich even appointed a new rector to replace Fr. Roman’s father, Fr. Vladimir, who has served in the church for 30 years. However, the priests and community of the Church of St. Nicholas have confirmed their intention to remain faithful to the canonical Church several times, in particular on February 10, when a legal parish meeting was held and the faithful expressed their loyalty to the canonical Church and its primate His Beatitude Metropolitan Onuphry of Kiev and All Ukraine. The meeting’s results were recorded in the parish protocols. Fr. Vladimir also had to defend his parish from schismatics in the 1990s. KP representatives even kidnapped his then-3-year old son—Fr. Roman—for several hours to try to convince him to join their schism. http://orthochristian.com/119559.html?fbclid=IwAR29fFthQWZ_sBdsk6jqzO-axSV5Dxx6Daet8p7usaLRfC3UM7u7MKnqELk
  3. Debar, Republic of North Macedonia, February 22, 2019 The schismatics of the “Macedonian Orthodox Church” are still expecting to eventually receive a tomos of autocephaly from the Patriarchate of Constantinople, and, they even have more arguments in their favor for receiving autocephaly than does Ukraine, believes “Metropolitan” Timotej of Debar and Kičevo. “All of our expectations are that the Ecumenical Patriarchate will soon begin the process of recognizing the Macedonian Church,” the unrecognized hierarch said in a recent interview with mkd.mk. Another Macedonian hierarch, “Bishop” Petar of Prespa and Pelagonia earlier said he expects they will receive a tomos of autocephaly from Constantinople by the end of this year, saying they meet all the necessary requirements. At the same time, Timotej noted that there is no consensus in North Macedonian about whether they should recognize the newly-created Ukrainian schismatic church. For now, he says, the church prefers to remain restrained about this issue. There also is no consensus, he said, about whether or not to change the name of the church, which Patriarch Bartholomew has placed as a condition on granting autocephaly. However, Timotej is certain they will not change their name. “The Prespes Agreement does not oblige us to change our name. The church is not financed from the state budget. We will not change the name,” he said. The Prespes Agreement was signed between representatives of Greece and Macedonia on June 12 and went into effect on February 12, officially changing the former’s name to the Republic of Northern Macedonia, thus ending a long-standing dispute over the country’s former name, as Macedonia is also a region in northern Greece, and Greeks fiercely defend the name as belonging only to them. In September, Pat. Bartholomew declared that he would never recognize the church as long as it has the word “Macedonia” in its title. He also later declared that the Patriarchate would not grant autocephaly to the Macedonian church as its territory is, in fact, the canonical territory of the Serbian Orthodox Church, from which the Macedonian church schismed in 1967, despite the fact that in May he had declared that Constantinople would handle the Macedonian church issue “under the essential conditions of the observance of the historical-canonical powers and privileges of the Ecumenical Patriarchate.” Archpriest Nikolai Danilevich, Deputy Head of the Department for External Church Relations of the Ukrainian Orthodox Church, noted the double standard at play between the Patriarchate’s actions in Ukraine and its latest stance towards Macedonia—interfering in the Ukrainian Church’s territory on the one hand, while refusing to interfere in the Serbian Church’s territory on the other. The Macedonian church reached out to the Bulgarian Orthodox Church in November 2017 for assistance in becoming a canonically-recognized autocephalous Church. The Bulgarian Church agreed to help, which greatly angered the Churches of Serbia and Greece, and also the Ecumenical Patriarchate. The Macedonian Church then appealed to the Ecumenical Patriarchate as well for the regularization of its canonical status, receiving various answers from them. http://orthochristian.com/119521.html?fbclid=IwAR3C6FTiLdq7PK3h2cexPppy6fZyF-fsrwidU19BfPV6NKVFuJP2SJcgJ8o
  4. Commentary on the Ukrainian Issue for the Cypriot Holy Synod The Holy Synod of the Church of Cyprus issued a very diplomatic statement on the Ukrainian issue yesterday, though it was not signed by every bishop on the Synod. Without directly placing any blame, the statement is hard on the Russian Church while not criticizing any of the actions of the Patriarchate of Constantinople. Nevertheless, the Cypriot Synod did not recognize the so-called “Orthodox Church of Ukraine” as a legitimate church and has not entered into Eucharistic communion with them. A translation of the Synodal statement is available on Orthodox Synaxis. After the Synod’s statement was released, a personal statement from His Eminence Metropolitan Nikiforos of Kykkos was published on the Greek site Romfea, which speaks much more directly about the errors of the Patriarchate of Constantinople’s actions in Ukraine and the impossibility of having communion with the Ukrainian schismatics. From the moment that the question of the autocephaly of the Ukrainian Church first arose, we have openly spoken in its favor. In communication with various people—both Church and secular—I have insisted that, in essence, the practice that a politically independent country has its own autocephalous Church prevails in Orthodoxy today. However, I had hoped that this—certainly desirable—autocephalous Orthodox Ukrainian Church would be established not in haste and in a rush, but gradually, with great attention and in agreement with Orthodox tradition, the sacred canons, and generally the totality of the Church-canonical law of our holy Orthodox Church. Unfortunately, the entire process of proclaiming and recognizing the autocephaly of the Ukrainian Orthodox Church did not proceed by the democratic Orthodox conciliar process; it was not democratic and conciliar sentiments and tendencies that triumphed in it, but, as sad as it is to admit, authoritarian and autocratic. Although His All-Holiness Ecumenical Patriarch Bartholomew of Constantinople acknowledged and confirmed by his letter more than twenty years ago the deposition and excommunication of Metropolitan Philaret and his followers as schismatics from the Russian Orthodox Church and in general from the Body of the One, Holy, Catholic, and Apostolic Church; although three years ago, at the Synaxis of Primates in 2016, as His Beatitude Patriarch Kirill of Moscow reports in his open letter, the Patriarch of Constantinople promised that he wouldn’t do this, that he wouldn’t unilaterally grant autocephalous status to the Ukrainian Church and especially to schismatics—despite all of this, he completely without any reason began the process of granting autocephaly to the above-mentioned church. Moreover, what’s even sadder, after twenty years, and his own written agreement with the reprisals imposed on Philaret notwithstanding, he nevertheless restored the above-mentioned condemned person, contradicting himself and restoring those deposed and condemned by the Russian Orthodox Church. In my humble opinion, this action is anti-canonical from the point of view of the sacred canons, which say that any reproach, deposition, and excommunication can be removed only by that body which imposed it and only under the condition of the repentance of those condemned. Therefore, only the Orthodox Moscow Patriarchate had the right to restore Philaret and the canonical jurisdiction to return him to the bosom of the Orthodox Church. The biggest mistake made by the Ecumenical Patriarch, from my humble point of view, is the contemptuous disregard for Metropolitan Onuphry, the Metropolitan of the only Ukrainian Orthodox Church having general canonical recognition, and also the recognition, instead of him, of Epiphany, having no canonical ordination, as Metropolitan of Kiev and All Ukraine, and also the handing of a tomos of autocephaly to him while concelebrating with him. Most blessed and most holy brothers! I can draw only one conclusion. Sadly enough, Ecumenical Patriarch Bartholomew’s granting of autocephalous status to the schismatic community of Philaret and Epiphany not only did not heal the existing schism in Ukraine, but on the contrary, aggravated it. Now, after the granting of the tomos, we see a tragic reality: In Ukraine there exists a canonical Church under Metropolitan Onuphry and a schismatic community under the leadership of the defrocked Philaret and Epiphany. Obviously, there is a danger that after three years of military confrontation, the Ukrainian people will now be divided by a religious confrontation. Even greater is another danger: The unhealed Ukrainian schism could affect, as many have already said, the entire Body of universal Orthodoxy, with which, alas, it proved to be connected. Thus, I believe that we, the Holy Synod of the Cypriot Church, cannot recognize the schismatic Epiphany, having no canonical ordination, as the canonical Metropolitan of Kiev and All Ukraine. It is even more unacceptable for us to have Eucharistic communion with unordained schismatics. Thus, my humble proposals are as follows: 1. Our Holy Synod should not side with either the Moscow Patriarch or the Ecumenical, so as not to damage the mediation efforts of the Church of Cyprus to achieve a canonical solution to the problem. I also express the fear that the worst would happen—that the Slavic Churches would side with the Moscow Patriarchate and the Greeks with the Ecumenical Patriarchate. That would make it a long-lasting schism (to the great joy of the enemies of universal Orthodox). 2. Our Holy Synod should support the proposal of His Beatitude Patriarch John of Antioch to soon convene a pan-Orthodox council or (if it is difficult or even impossible) a Synaxis of the primates, where the Ukrainian issue can be discussed and a canonical resolution will be found in agreement with the sacred canons and Tradition of the Orthodox Church. 3. I believe that the Cypriot Church, having received autocephaly at the Third Ecumenical Council, endowed with authority and crowned with the light of the Eastern Church, can and should play a decisive mediating role in the implementation of the above proposals and the resolution of the problem situation. Metropolitan Nikiforos of Kykkos http://orthochristian.com/119457.html?fbclid=IwAR01srUrO_mYlxyApF8BE8GDgiFookEt0f9r488epHAVAi3RwOtQf1HS2Ag
  5. The Church also calls for a pan-Orthodox gathering to address the Ukrainian issue. Warsaw, November 16, 2018 The official site of the Polish Orthodox Church has published its Council of Bishops’ communiqué from its Wednesday session, confirming earlier reports that they refused to recognize Constantinople’s rehabilitation of the two groups of Ukrainian schismatics. “The Holy Bishops’ Council forbids the priests of the Polish Orthodox Church from having liturgical and prayerful contact with the ‘clergy’ of the so-called Kiev Patriarchate and the so-called ‘Autocephalous Orthodox Church,’ which have committed much evil in the past,” the statement reads. According to the Polish hierarchs, persons deprived of episcopal and clerical ordination cannot be leaders in establishing peace in the Ukrainian Orthodox Church. “Only the observance of the dogmatic and canonical norms of the Church and the preservation of the centuries-old tradition will protect Orthodoxy from severe ecclesiastical consequences on an international scale. The Polish Orthodox Church prays fervently for the unity of the holy Orthodox Church and for peace for the Ukrainian Orthodox Church,” the message further reads. The portions of the communiqué concerning Ukraine read in full: I. The holy Council of Bishops has received disturbing news from Church life in Ukraine, which often affects the life of Orthodoxy in Poland. Considering the above, as well as the general Orthodox concern of the Orthodox Local Churches resulting from the instability of Church life in Ukraine, which has a devastating impact on the whole life of the Church in Orthodoxy in general, the holy Bishops’ Council, in the interest of the good of the holy Orthodox Church, upholds the position expressed in the Council’s resolution of May 9, 2018, No. 340, and reiterates its call to make a decision to gather all the primates of the Orthodox Churches together in the spirit of evangelical love, humility, and understanding, while maintaining dogmatic and canonical doctrine, with mutual respect leading to a peaceful solution to the issue of divided Orthodoxy on Ukrainian soil. Persons deprived of episcopal ordinations and priests cannot be leaders in introducing peace in the Orthodox Church of Ukraine. Their actions cause even more confusion and scandal. Only the observance of the dogmatic and canonical norms of the Church and the preservation of the centuries-old tradition will protect Orthodoxy from severe ecclesiastical consequences on an international scale. The Polish Autocephalous Orthodox Church prays fervently for the unity of the holy Orthodox Church and for peace for the Ukrainian Orthodox Church II. The Holy Bishops’ Council forbids the priests of the Polish Orthodox Church from having liturgical and prayerful contact with the ‘clergy’ of the so-called Kiev Patriarchate and the so-called ‘Autocephalous Orthodox Church,’ who have committed much evil in the past. The Council of Bishops of the Serbian Orthodox Church also recently refused to accept the rehabilitation of the Ukrainian schismatics. In calling for dialogue between the various Orthodox Churches, the Polish Church echoes the call of not only the Russian Church, but also of the Romanian, Antiochian, Georgian, and Orthodox Church in America Holy Synods. The same call has also been made by the primates of the Serbian, Antiochian, Czech and Slovak Churches, and the Finnish Church, which is an autonomous body within the Patriarchate of Constantinople, and also by a joint Antiochian-Serbian statement. Met. Sawa himself made the same call last month. http://orthochristian.com/117295.html?fbclid=IwAR1gsCinoQLTfaJ-OkbCVz_MPRMKH2mL3QDEs9CK_bNZDuiYEZbH8c8__M4

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