| On the situation caused by the refusal of several local Orthodox Churches to participate in the Holy and Great Council of the Orthodox Church Source: DECR Photo: http://www.patriarchia.ru Statement of the Holy Synod of the Russian Orthodox Church For many decades the Russian Orthodox Church took and continues to take an active part in the preparation of the Holy and Great Council of the Orthodox Church. Since the 1 st Pan-Orthodox Conference in 1961 on Rhodes, the outstanding hierarchs and the best theologians of our Church have made their contribution to the work on a great number of the Council’s topics, including those which were not to be included later in the agenda of the Holy and Great Council. For the sake of the earliest convocation of the Council, the Russian Orthodox Church has repeatedly re-affirmed her readiness to achieve decisions mutually acceptable for all the participants in the pre-Council process, even if such decisions diverted from the already agreed rules of the Council’s preparation. However, the principle of pan-Orthodox consensus has been the invariable basis of the pre-Council process beginning from the 1961 Rhodes Conference, which, on the initiative of the Patriarch of Constantinople, resolved the following: “The decisions of joint meetings shall be adopted with the fullunanimity of the delegations of the Churches” (The Procedure for the Function and Work of the Rhodes Pan-Orthodox Conference, Par. 14). Later this rule was fixed in the Rules of Procedure of Pan-Orthodox Pre-Council Conferences adopted in 1986 as follows: “The texts on all the agenda items of the Pan-Orthodox Pre-Council Conferences shall be approved unanimously” ( Article 16 ). The 2014 Synaxis of the Primate of Orthodox Churches re-affirmed the following: “All the decisions made both during the Council and the preparatory stages shall be made on the basis of consensus” (The Decision of the Synaxis of the Primates, Par. 2a). The same principle was established in the Working Procedure of the Holy and Great Council of the Orthodox Church, which has been developed by the Synaxis of the Primates of Orthodox Churches, which took place on January 21-28, 2016, in Chambesy. This Procedure provides, among other things, that the Council “shall be convened by His Holiness the Ecumenical Patriarch with the consent of their Beatitudes the Primates of all the universally recognized Local autocephalous Orthodox Churches Article 1). |
| Relations of the Orthodox Church with the rest of the Christian world: Draft document of the Pan-Orthodox Council Source: DECR Draft document of the Pan-Orthodox Council, adopted by the 5th Pan-Orthodox Pre-Council Conference in Chambésy on October, 10-17, 2015. Photo: http://www.patriarchia.ru/ Published in compliance with the decision of the Synaxis of Primates of the Local Orthodox Churches, Chambésy, January, 21-28, 2016. 1. Orthodox Church, being the One, Holy Catholic and Apostolic Church, in her profound ecclesiastical consciousness firmly believes that she occupies a central place in matters relating to the promotion of Christian unity within the contemporary world. 2. The Orthodox Church grounds her unity on the fact that she was founded by Our Lord Jesus Christ, as well as on the communion in the Holy Trinity and in the Sacraments. This unity is manifested through the apostolic succession and the patristic tradition and to this day is lived within her. It is the mission and duty of the Orthodox Church to transmit and proclaim the truth, in all its fullness, contained in the Holy Scripture and the Holy Tradition, the truth which gives to the Church her catholic character. 3. The responsibility of the Orthodox Church and her ecumenical mission with regard to the unity were expressed by the Ecumenical Councils. These, in particular, stressed the indissoluble link existing between true faith and the sacramental communion. 4. The Orthodox Church, which unceasingly prays “ for the union of all ,” has always promoted dialogue with those separated from her, both far and near, playing a leading role in seeking ways and means to restore the unity of believers in Christ, participating in the ecumenical movement since its inception, and contributing to its formation and further development. In addition, the Orthodox Church, due to the ecumenical spirit and love for mankind by which she is distinguished and in accordance with the divine dispensation to “ have all men to be saved and to come unto the knowledge of the truth” (1 Tim 2:4), has always fought for the restoration of Christian unity. Therefore, the Orthodox participation in the movement for the restoration of Christian unity does not run counter to the nature and history of the Orthodox Church. It is the consistent expression of the apostolic faith and Tradition in a new historical context. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Russian Church Synod expresses strong disagreement with decision to establish “Romanian Orthodox Church in Ukraine” DECR Communication Service, 12/03/2024 On 12 th March 2024, members of the Holy Synod of the Russian Orthodox Church had under consideration (Minutes No. 29) the resolutions of the Synod of the Romanian Orthodox Church of 29 th February 2024, which had established the “Romanian Orthodox Church in Ukraine” and declared invalid any canonical punishments imposed on the clerics of the Orthodox Church of Moldova who had been received without letters of release into the “Metropolis of Bessarabia” of the Romanian Patriarchate, patriarchia.ru reports . On 29 th February 2024, the Synod of the Romanian Orthodox Church resolved “to bless, encourage and support the initiatives of Romanian Orthodox communities in Ukraine to re-establish communion with the Mother Church – the Romanian Patriarchate – through their legal organisation in a religious structure called the Romanian Orthodox Church in Ukraine; and “to reaffirm that all Romanian Orthodox clerics… from the Republic of Moldova who return to the Metropolis of Bessarabia are canonical clerics.., and any disciplinary sanction directed against them on the grounds of their membership of the Romanian Orthodox Church is considered null and void, according to synod decision no—8090 of December 19, 1992.” Similar deeds of the Synod of the Romanian Orthodox Church had repeatedly received rightful canonical appraisal from the Bishops’ Councils and the Holy Synod of the Russian Orthodox Church, for instance: in the resolution of the Holy Synod of the Russian Orthodox Church of 22 nd December 1992 (Minutes No. 105), adopted in response to the establishment of the “Metropolis of Bessarabia,” with subsequent approval of the viewpoint of the Primate and the Holy Synod of the Russian Orthodox Church on that matter by the Bishops’ Council of the Russian Orthodox Church in 1994; |
| His Holiness Patriarch Kirill Delivers Address at a Meeting of the Supreme Church Council Source: DECR On 26 December 2018, the Supreme Church Council of the Russian Orthodox Church held a regular session in the Hall of the Supreme Church Council of the Cathedral of Christ the Saviour in Moscow under the chairmanship of His Holiness Patriarch Kirill of Moscow and All Russia. His Holiness delivered an opening address. Photo: Oleg Varov/foto.patriarchia.ru I greet all the members of the Supreme Church Council at this year’s last session. Of course, we will discuss the results of the year, but first of all, I would like to cordially greet all of you. And I have to say a few words about the year gone by, which, as we all feel, was very difficult. The situation of our Church in Ukraine is still a source of great tension, a factor affecting the well-being of Orthodox Christians, their spiritual welfare. You are well informed, you know what is going on, what developments – radical, extremely dangerous for the integrity of the Ukrainian people, and not only for our Church – have recently taken place in Kiev following the decision of the Ukrainian parliament requiring to change the name of the Ukrainian Orthodox Church. These changes will be followed by repressions, and it is completely obvious that an ultimatum has been presented: if the Church does not change its name, its registration will be cancelled. And if the Church changes its name, then, naturally, an enormous pressure will be exerted on the Ukrainian people, on the public. There is no doubt that acts of violence will be committed to take away church buildings. People in Ukraine are believers, they are Orthodox Christians, firm in faith and emotional, hence there is a risk that the situation concerning the church buildings can escalate into bloody conflicts. Therefore, I ask you to pray even more zealously for peace in the brotherly Ukrainian land and for the preservation of the Ukrainian Orthodox Church. As is widely known, what triggered persecutions of the Ukrainian Orthodoxy was the unprecedented decision of Constantinople, going beyond the bounds of any canonical order and therefore criminal, to encroach on the canonical territory of the Ukrainian Church of the Moscow Patriarchate, on the territory of our Church. This encroachment resulted in and was followed by the devastating developments, first of all, the interference of the governmental authorities, also unprecedented. And it occurred in the country which declares its commitment to the European values, one of which is the separation of the Church, of religion, from the state! In violation of this fundamental European value the state in the person of president directly interferes in church administration, one may say, presides at what is called “unification church council” and participates in negotiations with Constantinople on the so-called “tomos,” doing all this in front of TV cameras, in plain view of the whole world. |
| 1998 Synodical Decision of the Orthodox Church of Georgia on the Chambésy and Balamand Agreements, the Branch Theory and more INTRODUCTION Among the milestones of contemporary Orthodox ecclesiastical history with regard to the Church's struggle to maintain " the faith once delivered " and Her belief in the " One, Holy, Catholic and Apostolic Church, " the 1998 Synodical Decision of the Apostolic Orthodox Church of Georgia is of especial importance. Echoing the earlier decision of the Russian Orthodox Church Outside of Russia in 1983, which condemned the heresy of ecumenism, and in particular made reference to the " Branch Theory, " the Decision of the Apostolic Orthodox Church of Georgia is broader in scope, touching on six different manifestations of unorthodox teachings emanating from the contemporary ecumenical movement and ecumenical involvement of the Local Orthodox Churches. In particular, the decision rejects by name the Chambésy and Balamand agreements, the agreement signed by the Patriarch of Antioch with the Non-Chalcedonians in Syria, in 1991, the adoption of the Gregorian Paschalion by the Finnish Church under the Ecumenical Patriarchate, the idea that the Holy Mysteries exist outside the Church and also the various manifestations of the " Branch Theory , " as well as common prayer and sharing of mysteries with the non-Orthodox. Both the particular and wide-ranging nature of the decision increases its importance and significance for the entire Church in terms of coming to a pan-Orthodox consensus with regard to the heretical nature of syncretistic ecumenism. For this reason, the fact that it has (to our knowledge) never been translated into English - until now - is all the more astounding. It is important to note the following concerning this Synodical Decision, so as to put it into its proper historical and ecclesiastical context: The Holy Synod's decision was based on a review done by a theological commission appointed by the Catholicos-Patriarch of Georgia, Ilia II. The decision to create the commission and review the above-mentioned six issues and texts came on the heel of a major, popular " uprising " of the faithful of Georgia, in particular, the monastic community. Hence, it was the watchfulness and dogmatic sensitivity, not only or even primarily of the hierarchy, but of the entire pleroma of the faithful that brought about this landmark decision in favor of Orthodox ecclesiology. This point cannot be over-stated and must be seriously considered by the faithful everywhere, in every Local Church, for every believer is co-responsible for the guarding of the deposit of the Faith and the upbuilding of the Church. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy The Primates of the Russian and Serbian Orthodox Churches head the Divine Liturgy and take the funeral for the bishop of Moravica Anthony at the Christ the Saviour Cathedral in Moscow DECR Communication service, 16.03.2024. On 16th March 2024 on the day of all the venerable fathers who have shone forth, a moveable feast celebrated on the Saturday of Cheese-Fare Week, at the Christ the Saviour Cathedral in Moscow His Holiness the Patriarch of Moscow and All Russia and His Holiness the Patriarch of Serbia Profirije headed the Divine Liturgy and tool the funeral service for the newly-departed bishop of Moravica Anthony, the auxiliary of the Patriarch of Serbia, representative of the Patriarch of Serbia to the Patriarch of Moscow and All Russia, and dean of the Church of the Holy Apostles Peter and Paul at the Yauza Gates in Moscow, which also serves as the representation church (metochion) of the Serbian Orthodox Church in Moscow. The bishop of Moravica Anthony reposed in the Lord on 11th March 2024 after and long and grave illness. Up until 15th March the body of the newly-reposed bishop lay in its coffin at the Serbian metochion in Moscow at the Church of the Holy Apostles Peter and Paul by the Yauza Gates. In the morning of 16th March the coffin with the body of the newly-departed bishop was transported to the Christ the Saviour Cathedral and placed in the centre of the church. Wreaths were placed of the steps of the solea fr om the Patriarch of Moscow and the Patriarch of Serbia. Concelebrating with the primates of the Russian and Serbian Orthodox Churches were: the chancellor the Moscow Patriarchy and first auxiliary bishop of the Patriarch of Moscow and All Russia for the city of Moscow the metropolitan of Voskresensk Gregory; the chairman of the Department for External Church Relations the metropolitan of Volokolamsk Anthony; the metropolitan of Kazan and Tatarstan Kirill; the director of the administrative secretariat of the Moscow Patriarchy the archbishop of Odintsovo Thomas; the archbishop of Yegorievsk Matthew; the bishop of Zheleznogorsk and Lgov Paisius; the bishops of the delegation of the Serbian Orthodox Church - the bishop of Baka Irinej; the bishop of Upper Karlovac Gerasim; the bishop of Valjevo Isihije; the bishop of Remesiana Stefan; the bishop of Jegra Nektarije and the bishop of Toplica Petr. |
| The Holy Synod noted the deterioration of the situation in world Orthodoxy and called a Pan-Orthodox Council discussion the only way out of the current crisis. Photo: UOC On December 6, 2019, the last session of the Holy Synod of the Ukrainian Orthodox Church took place in the residence of the Primate of the UOC in the territory of the Holy Dormition Kiev-Pechersk Lavra. Having discussed the latest developments in the sphere of inter-Orthodox relations, the Synod made an official statement, the text of which was published on the UOC DECR website. In the Statement, the Synod of the UOC noted that the crisis resulting from the anti-canonical actions of the Patriarchate of Constantinople in Ukraine is not a problem of bilateral relations between the Patriarchates of Constantinople and Moscow and concerns all Local Orthodox Churches, as it “destroys the very foundations of the life and mission of the Church of Christ”. In this regard, the Holy Synod welcomed the initiative of His Beatitude Patriarch Theophilos III of the Holy City of Jerusalem and All Palestine to convene a Pan-Orthodox Council in the Hashemite Kingdom of Jordan since it considers the Pan-Orthodox Council discussion to be the only way out of the current crisis. The UOJ publishes the full text of the Statement of the Holy Synod of the UOC. STATEMENT OF THE HOLY SYNOD OF THE UKRAINIAN ORTHODOX CHURCH December 6, 2019 The Holy Synod of the Ukrainian Orthodox Church, after careful deliberation of the recent developments in the sphere of inter-Orthodox relations, makes the following statement: 1. We are compelled to declare that due to the anti-canonical actions of the Patriarchate of Constantinople in Ukraine, and also in connection with the actions perpetrated by the Primates of the Greek and Alexandrian Orthodox Churches, namely by their entering into Eucharistic communion with the schismatic “Orthodox Church of Ukraine”, the situation in Orthodox Christianity has grown worse not only at the administrative but also at the spiritual level – that is, on the level of ecclesial communion in the Holy Sacraments. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy The Distortion of the Orthodox Doctrine of the Church in the Actions and Words of the Hierarchy of the Patriarchate of Constantinople Document approved at the Episcopal Conference of the Russian Orthodox Church on 19 th July 2023. Having gathered together for joint prayer and brotherly communion in the Holy Spirit by the precious relics of Saint Sergius of Radonezh in the Monastery of the Holy Trinity founded by him, we, the bishops of the Russian Orthodox Church, cannot pass over in silence the present-day sad division within the Orthodox world generated by the unlawful actions of the Patriarchate of Constantinople and the new teachings spread by its primate and official representatives. We consider it our duty to raise our voice in defense of the Orthodox doctrine of the Church by appealing to our God-loving flock and to our fellow bishops of the Orthodox world. The schismatic actions of the bishops of Constantinople in Ukraine, which have divided the worldwide Orthodox family, have been caused by the innovations forcibly imposed by the very same bishops in the doctrine of the Church aimed at destroying the existing canonical foundations. The new conception of the primacy of the Patriarch of Constantinople, imagined as the earthly head of the Universal Church, ascribes to him rights and privileges extending far beyond the rights of any other primate of a local Orthodox Church and violating the canonical rights of other churches. As far back as in 2008 the Episcopal Council of the Russian Orthodox Church in its resolution on the unity of the Church generalized the basic theses of the new ecclesiological conception of representatives of the Church of Constantinople, noting that this conception proceeds fr om an understanding of particular canons (in the first instance the 9 th , 17 th and 28 th canon laws of the Fourth Ecumenical Council) not shared by the fullness of the Orthodox Church and has become a challenge to pan-Orthodox unity. |
| Metropolitan Nikiphoros: Patriarch Bartholomew’s Actions Have Not Healed Ukrainian Schism but Deepened and Aggravated It Source: DECR Photo: alphanews.live Below is the full text of the memo on the situation in church life in Ukraine drafted by Metropolitan Nikiphoros of Kykkos and Tillyria for the Synod of the Orthodox Church of Cyprus: Your Beatitude, Holy Brothers: Concerning the problem, which has arisen on account of [the need] for autocephaly or not for the Orthodox Church of Ukraine, with humbleness and unpretentiousness, I would like to point out the following: From the very beginning when the question of autocephaly for the Ukrainian Church arose, I was an open proponent of this autocephaly. In various talks on this topic with various persons, church and non-church ones, I supported the point of view that today a practice has been established in fact that each Orthodox and politically independent country should have an autocephalous Church of its own. I believed that the desired autocephaly of the Orthodox Ukrainian Church would not be granted in haste and off-hand but slowly and very carefully, in accordance with the Orthodox tradition, sacred canons, and generally with the nomocanonical law of our Most Holy Orthodox Church. Regrettably, in the whole process of declaring and recognizing the autocephaly of the Orthodox Ukrainian Church, what has prevailed instead of democratic, Orthodox, synodal procedures are not democratic and not conciliar ways of thinking and attitudes, but, I have to note with regret, rather arbitrary and forcible ones. Whereas the All-Holy Ecumenical Patriarch Bartholomew of Constantinople had recognized and confirmed the deposition and excommunication imposed twenty years ago by the Orthodox Patriarchate of Moscow on Metropolitan Philaret and his proponents who broke away from the Russian Orthodox Church and, more broadly, from the Body of One Holy, Catholic and Apostolic Church, three years ago, in 2016, as His Beatitude Patriarch Kirill of Moscow underscored in his public interview, during the Synaxis of Primates of Orthodox Churches, the Patriarch of Constantinople promised to His Beatitude the Patriarch of Moscow himself that he would not do it, that is, would not unilaterally grant the status of autocephalous Church to the Ukrainian Orthodox Church, especially, to the schismatics, but he did it on no grounds whatsoever declaring the very same Church autocephalous. In addition, which is most sad, twenty years later he himself, contrary to his written agreement with the bans imposed on the sinners, has restored these convicts thus actually refuting himself and restoring those who are deposed and excommunicated from the Russian Orthodox Church. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy The healing of the schism between the Moscow Patriarchate and the Russian Orthodox Church Outside Russia as a false analogy in the issue of the Ukrainian schismatics By the bishop of Belgorod Sylvester, auxiliary of the Kiev metropolitanate, rector of the Kiev Theological Seminary and Academy In 2018 the Patriarchate of Constantinople accepted within its jurisdiction Philaret (Denisenko) and Macarius (Maletich) and their followers. In this manner there were received into the Church of Constantinople individuals who had received their ordination while in schism. And at the same time no ordinations were repeated, while all the holy ranks accorded them while they were in schism were recognized by the Patriarchate of Constantinople. By 2019 there was already unfolding within the Orthodox world a discussion on the extent to which this decision by the Patriarchate of Constantinople was in accordance with canonical tradition. Within the discussion special attention was paid to the historical precedents of healing ecclesiastical divisions. In particular, Patriarch Bartholomew in his correspondence with His Beatitude Anastasios, Archbishop of Tirana and All Albania, pointed towards a number of such precedents. Thus, in his letter of 20 th February 2019 Patriarch Bartholomew mentioned the restoration of canonical communion between the Moscow Patriarchate and the Russian Orthodox Church Outside Russia (ROCOR) in 2007. Patriarch Bartholomew noted that here there were no repeated ordinations of the bishops and priests who had been ordained in the period of the rupture in church relations. Patriarch Bartholomew wrote that the Russian Church “forgave all the members of the ROCOR who had hitherto been in schism. How were they received into communion, through rebaptism or through reordination?” Such references to the overcoming of the division between the Moscow Patriarchate and the ROCOR are typical of the Ukrainian schismatics as well. The Appeal of the Holy Synod and the Episcopate of the Ukrainian Orthodox Church of the Kiev Patriarchate to the bishops, clergy and laity of the Ukrainian Orthodox Church of 14 th December 2007 mentions the restoration of canonical communion with the ROCOR. In this document the restoration of unity between the Moscow Patriarchate and the ROCOR was viewed as a possible model for the overcoming of the ecclesiastical schism in Ukraine. On 16 th July 2008 in reply to this appeal the Holy Synod of the Ukrainian Orthodox Church of the Moscow Patriarchate indicated the wrongness of drawing an analogy between the ROCOR and the Ukrainian Orthodox Church of the Kiev Patriarchate (UOC KP). Nonetheless, as we see, in 2019 too Patriarch Bartholomew, in justifying his decisions regarding Philaret (Denisenko), made reference to the example of the ROCOR. |
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