The Struggle of ‘Second’ and ‘Third’ Rome: Is There an Option, Except for a Schism?

Boiko Hristov – Op-ed – (OCP News Service) – 06/10/2018

Over the past few weeks, the degree of tension between Constantinople and the Moscow Patriarchate has significantly gone up. The meeting of the two Patriarchs, (not expected to be fruitful), took place on August 31 and on September 7, the Ecumenical Patriarchate announced the appointment of its exarchs (plenipotentiaries) to Ukraine.

1970 Letter from Ecumenical Patriarch Athenagoras on Autocephaly

The struggle for the Ukrainian Orthodox Church has become the main theme of the world Orthodoxy during the last six months. Many are inclined to see this as a confrontation between the two capitals of the Orthodox world – Constantinople, and Moscow, (the “second” and “third” Rome). Both Ecumenical Patriarch Bartholomew and Patriarch Kirill of Moscow and All Russia claim their canonical rights to the Ukrainian land. For both, the battle for Kiev is of utmost importance: the winner will consolidate the title of the head of the Orthodox believers and severely undermine the opponent’s authority.

However, the triumph of one of them will be disastrous for Orthodoxy as a whole – a painful Ukrainian question will likely cause another historical schism in Orthodox Christianity. Patriarch Kirill is already threatening to cut ties with Constantinople in case the latter provides Ukraine with the Tomos of autocephaly. It is not necessary to explain the consequences of the withdrawal of more than 100 million believers from the Omophorion of the Ecumenical Patriarch. The Christian world would become truly multipolar: alongside with Catholic Rome, we’ll witness two more – “Constantinople Rome” and “Moscow Rome” – all struggling to expand their influence.

Constantinople against Moscow?
In the current situation, the “Doomsday Clock” of Orthodoxy is closer than ever to midnight. The meeting of the two Patriarchs on the last day of summer was designed to defuse the situation, but, apparently, provoked Patriarch Bartholomew to an even tougher anti-Moscow rhetoric than before. He once again claimed the rights of Constantinople to Ukraine, pointing to the illegitimacy of the letters on the transfer of the Kyiv Patriarchate to Moscow in the 17th century. In his speech (for some reason not published on the official portal of the Ecumenical Patriarchate but on the website of the UOC in the US), he also showed true ecumenical ambitions, identifying the Patriarchate of Constantinople with the “leaven”, that is, with the quintessence of the Orthodox faith, and accused those who “do not respect the decisions of Fanar”, disrespects Orthodoxy in general.

Nevertheless, on the eve of the meeting of the two Patriarchs, the anti-Moscow sentiments in the Ecumenical Patriarchate were triggered from outside. On August 27, the Associated Press published an article in which Russian intelligence agents were accused of hacking the e-mail accounts of the Ecumenical Patriarchate hierarchs. In May, the Order of St. Andrew (that represents the interests of the Fanar in the United States) blamed Moscow for disseminating information about the relations between Constantinople and the Islamic preacher Fethullah Gülen. One can also recall the events of 2016 when the Russian Church and several Orthodox Autocephalous Churches ignored the Pan-Orthodox Council of Crete convened by Patriarch Bartholomew. According to sources close to Patriarch Bartholomew, he considered this a personal insult from Patriarch Kirill. Besides, the Patriarch of Constantinople intends to show Patriarch of Moscow once and for all who is the “boss” in the Orthodox world.

A Possible Solution to Avoid a Split
Should the head of the Ecumenical Patriarchate be guided by personal motives in dealing with such complex issues such as ‘granting autocephaly’ to a Church in a country that is drawn into the war in its eastern regions, and turmoiled with an economic crisis, and internal disputes? According to the above-mentioned sources, many of Fanar hierarchs clearly understand the consequences of the autocephaly, but this issue is supervised by Patriarch Bartholomew personally and he is not ready to make a concession.

Unfortunately, in this situation, there is only one option that will more or less suit both sides and, most likely, will not result in a split. This is an Exarchate of Constantinople in Ukraine. Bartholomew will receive his share of influence in this predominantly Orthodox country, and Patriarch Kirill will preserve some of his positions. In the current situation, granting the Tomos to the pro-government Church will by default lead to a sharp increase in pressure on the part of believers and clergymen, who have at least some ties with Moscow. Given the number of believers of the Ukrainian Orthodox Church of the Moscow Patriarchate (according to the most biased estimates – at least 20%) and their prevalence throughout the country, this can lead to a large-scale interfaith clash. It is extremely important not to allow this to happen and create a single Autocephalous Church in Ukraine until the conflict is resolved. At the same time, despite any objections from Moscow, this process should be implemented by Constantinople, and not by the Russian Church, whose image has been highly demonized by Kiev.

It would be great if this is understood at the Fanar. Archbishops Daniel of Pamphylia and Hilarion of Edmonton, appointed on September 7, would engage in “healing the schism”, that is organizing a “peacemaking exarchate” and setting up the process of the reunion of the divided believers.

Ambiguous Patriarchs
Another factor that complicates the autocephaly bestowal is the issue of choosing the new Church’s head. The Primate of the UOC of the Kyivan Patriarchate Filaret is considered to be the main contender for this post, but a great number of complexities are associated with his name. In 1997, for attempting to achieve independence of the Ukrainian Orthodox Church, the Moscow Patriarchate anathematized Filaret, which was de facto recognized by all local Orthodox Churches. The “Kyivan Patriarchate”, created by Filaret, did not receive recognition in the Orthodox world and is still considered “uncanonical”. Alongside the fact that Filaret himself carried out a rather aggressive policy outside of Ukraine, seizing parishes on the territories of other local Churches and supporting various non-canonical communities around the world, he earned an unsavory reputation in the Orthodox world.

The world of Orthodox Christianity is quiet and very conservative. Despite the changing political situation in Ukraine, no one has rehabilitated Filaret so far (therefore, even in the speech of Bartholomew his title “Patriarch” stands in inverted commas), and the UOC-KP created by him remains unrecognized. Sudden abolition of the anathema and recognition of the head of the Kyiv Patriarchate is a troublesome task and will hardly have a positive impact on the reputation of the Fanar, especially considering that the Patriarch of Constantinople has recognized this anathema for 30 years, avoiding meetings and joint services with the “Kyivan Patriarch”. In addition, Patriarch Bartholomew hardly forgot how Filaret denied Constantinople with the autonomy of the UOC-KP and the UAOC (as part of the Ecumenical Patriarchate back in 2008). Now, it is rumored that Fanar might avoid appointing Filaret as the Primate of the new Church. This move will motivate Filaret in seeking options to fortify his position.

However, whoever becomes the leader of the new Ukrainian Church, one thing is obvious: its creation at this point in time will have devastating consequences for the entire Christian world. Now everything depends on Ecumenical Patriarch Bartholomew. He is already compared by many with the notorious Patriarch Melety IV, who managed to rule three local Churches, introduced the Gregorian calendar, incorporated the Finnish and Estonian Archdioceses into the Constantinople Patriarchate (which belonged to the Russian Church), advocated unification with the Anglican Church. He was also a member of the Masonic Grand Lodge of Greece and even tried to implement ‘second marriage’ for the clergy, which is unthinkable for the Orthodox Christians.

The incumbent Patriarch Bartholomew has already managed to “authorize” the second marriage for clergymen at a recent meeting of the Synod of the Constantinople Church. Now he faces a historic choice: to be remembered in the Christian chronicles as a peacemaker, and as a progressive fighter for the environment and equality, or as the initiator of the bloodiest religious division in Europe in the 21st century.

The question is whether he will take a decision that will move the “Doomsday Clock” to midnight, or whether the “judgment day” of Orthodoxy will be postponed.

Please note that the opinions expressed in the above article are solely the author’s and it does not represent those of Orthodoxy Cognate PAGE or OCP New Service. 

OCP News Service

3 thoughts on “The Struggle of ‘Second’ and ‘Third’ Rome: Is There an Option, Except for a Schism?

  1. If our church leaders cannot get along, how can they teach the rest of us how to get along with our neighbors? You MUST resolve this issue!! Who wants to set the example first and humble themselves?

  2. Ukraine and the majority of her Orthodox faithful (even many of those belonging to the MP) want to be independent of Moscow. The entire controversy is not about religion – cannot one be saved without being a member of the MP? – but about politics, i.e., about Moscow’s refusal to recognize a separate Ukrainian people and a separate Ukrainian State. Why can Poland, Czech lands and Slovakia, Cyprus, Bulgaria, Serbia, etc. have autocephalic Churches and not Ukraine? Because without Ukraine and her faithful, Moscow ceases to be the largest Orthodox Church and the “third Rome”. At Easter, 8,000,000 attended services in Ukraine, only 4,000,000 in Russia. Onle 80,000 in Moscow attended Easter services, but 200,000 Muslims in Moscow marked the end of Ramadan

  3. I’m not so sure.
    Actually, more, then 1.000.000 people were on Easter service in 2017 in Moscow only ( Still, I suspect both russian and ukrainian numbers are matter of calculation.

    We now live in the deeply secularized world, and many people who are for (or against) authocephaly of UOC, have no intention to be real part of any church community in any case. We, indeed orthodox faithful, now just tiny minority in any country (may be, except Georgia; and Ethiopia for Oriental orthodoxy), and I think should try to provide dialogue and exchange, changing feeling of “dependence” to more positive “connection”. May be, we can rethink (but very carefully) old imperial system of ecclesiastic privileges in this way.

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