Fr. Theodore Zisis on the Greek Church and the Situation in Ukraine

 For the first time, the Constantinople Church has found itself isolated from the other autocephalous Churches, due to its anti-canonical and anti-conciliar actions in granting autocephaly to the Ukrainian schismatics.

Thus, it itself has placed under doubt its accepted coordinating role as a unifying factor and driven its hitherto proven and effective ecclesiastical politics into complete failure. It all began with the incomplete, truncated representation of the Body of Christ at the pseudo-council in Kolymvari, Crete.

In our previous articles we noted the unavoidable danger arising for the Grecophone leaders of many Local Churches (Alexandrian, Jerusalem, Cypriot, Greek, and Albanian) of falling into the temptation of following ethnophytelistic criteria, supporting the Greek first-throne Church. This would in fact mean falling into the heresy of ethnophyletism, which was condemned by the Local Synod of Constantinople in 1872 due to the Bulgarian ethnophyletistic demands of the time.

Unfortunately, such criteria dominate amongst a significant part of the Grecophone clergy, theologians, and specialists in canon law who place patriotism and ethnic origins higher than the national integration of all Orthodox into one body of the Church of Christ, Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all (Col. 3:11).1

Thus, it is clear as God’s day that the Constantinople Church’s interference in the Russian Orthodox Church’s jurisdictional territory, to which the Ukrainian Church has belonged for over three centuries since 1686 with total and uncontested recognition by all the Local Churches and even the Ecumenical Patriarchate itself (as scholarly research into the historical and sacred canonical aspect demonstrates), is anti-canonical.2 However, despite this fact, today we have a planned attempt by researchers to present a different picture that favors the supposedly existing jurisdiction of the Ecumenical Patriarch over the territory of Ukraine, and what is worse, a jurisdiction that supposedly allows it to independently grant autocephaly without the agreement of the entire body of the Church, expressed in a conciliar and pan-Orthodox manner.

This newly-proclaimed ecclesiology is trying to represent the Ecumenical Patriarch not as the “first among equals” (primus inter pares)—and thus expressing and accepting decisions on a par with others—but as the “first without equal” (primus sine paribus), ruling in the papal-monarchical manner. Its apotheosis is the Ecumenical Patriarch’s completely self-willed “restoration” of the Ukrainian schismatics without meeting the conditions stipulated by the sacred canons, namely public expression of repentance and their re-ordination or re-consecration.

In the case of the Ukrainian schismatics, even worse and unthinkable from the ecclesiological and pastoral point of view is that they are not returning to the bosom of the canonical Church that has existed for centuries, which is led by Metropolitan Onuphry, and from which they broke off. But Patriarch Bartholomew has instead created a parallel jurisdiction on the same territory and a new synod, and thus has become the initiator of a schism with painful consequences not only for Ukraine, but also for Universal Orthodoxy.

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