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Russia, Ukraine, and the Orthodox Church | Council on Foreign Relations:
President Poroshenko and the Ukrainian legislature, the Rada, were crucial actors in the move towards a canonically legitimate national Orthodox church. One of the president’s key advisors, Rostyslav Pavleko, was charged with a long-term effort to lead out to the leaders of the world’s Orthodox churches and their home governments to build support for the process that was occurring and the dialogue that was ongoing with the Constantinople patriarch. And so that it was in fact a parliamentary resolution which was cited by the patriarch as one of the triggers for action by Constantinople.
Here's What's Really Going on with the Orthodox Church in Ukraine and Russia | The National Interest:
I am starting to get annoyed at the number of commentators who have no background in Orthodox ecclesiology and scant knowledge of Byzantine, Ukrainian and Russian history or about the contemporary realities of religious life throughout the former Soviet Union. These pundits nevertheless feel confident to deliver sweeping pronouncements about the Ukrainian Orthodox Church situation and its ramifications for the Moscow Patriarchate and the Orthodox Church as a whole. At a minimum, one would hope that anyone offering commentary would be well versed in the disputes over the interpretations of the canons of the Council of Chalcedon (451), the controversy over the creation of the Autocephalous Polish Orthodox Church nearly a century ago (in 1924), and the significance of the Pochaiv conclave (which attempted to create a unified Ukrainian Orthodox Church in 1942). Ignorance of these and other developments should be seen as disqualifying to offering anything that purports to be an expert opinion on the matter.
What Really Happened in Constantinople Last Week:
Although this decision seems to deal with the remote past, it has a wide array of political and ecclesial implications that apply today. The most important ecclesial implication is that the schism in Ukraine has effectively ended. Those faithful who belonged to unrecognized Orthodox churches are now in communion with the rest of Orthodox churches worldwide. The leaders of the unrecognized churches were restored to their episcopal and priestly degrees. Constantinople thus exercised its right to entertain appeals from outside its own jurisdiction. Constantinople also invited these churches to form a new ecclesial structure, which it intends to grant full independence (or autocephaly) by issuing a founding document, called a Tomos, to it.
Putin Is the Biggest Loser of Orthodox Schism - Bloomberg:
Moscow’s only hope in this lose-lose situation is that Ukrainians will shoot themselves in the foot, as they’ve often done before. To receive autocephaly from the Ecumenical Patriarchate, Ukrainian Christians must unite and select a leader. Whether this will happen depends in part on the two clerics reinstated by the Ecumenical Patriarchate – Filaret, who was excommunicated by the Russian church in 1997 for splitting off the so-called Ukrainian Orthodox Church of the Kiev Patriarchate, and Metropolitan Makariy, who runs the relatively small Ukrainian Autocephalous Orthodox Church.
Ukraine Is Dangerously Close to a Religious War - Bloomberg:
So far, Russia has taken a hard line. The Moscow Patriarchate has portrayed autocephaly in Ukraine as an unacceptable catastrophe. It has officially condemned Bartholomew’s intention to grant Poroshenko’s request, and has even stopped using Bartholomew’s name in prayers. Given the stakes, it’s entirely possible that factional violence could break out, much as happened when Russia incited parts of Eastern Ukraine to seek independence. To prevent that from happening, Russian and Ukrainian leaders must display wisdom and restraint.
Russia, Ukraine, and the battle for religion | European Council on Foreign Relations:
There are no fewer than three main Orthodox churches in Ukraine. Why so many? One of these, the Ukrainian Autocephalous Orthodox Church (UAOC), was set up in 1921 but banned under Stalin in 1930. It survived in the diaspora and returned to Ukraine in 1990. The current trio derives from an unsuccessful attempt in 1992, just after Ukraine’s political independence in 1991, to broker a merger between the UAOC and the existing Orthodox hierarchy in Ukraine. The merger created a new church, dubbed the Ukrainian Orthodox Church – Kievan Patriarchate (OUC-KP). But there was resistance on both sides: many in the UAOC refused to join, because they saw the existing Orthodox hierarchy as compromised by the KGB. While most of that compromised hierarchy refused to join the Kievan Patriarchate, for additional reasons of ‘canonicity’, traditionalism, and Russian nationalism. They remained under the Russian church, but relabelled it as the Ukrainian Orthodox Church – Moscow Patriarchate (OUC-MP). Just for good measure, there is a fourth church, the Greek Catholic Church – half-Orthodox and half-Catholic – banned in 1946, but revived in 1989, largely based in western Ukraine.
