Ukrainian autocephaly vs Russian propaganda

Granting autocephaly to the Ukrainian Orthodox Church remains one of the most discussed topics not only of the Orthodox world, but of the international political life as well. As a result, the conflict further increases. Its peak fell on July 27–28, on the celebration of 1030th anniversary of Kyivan Rus’ Christianization in Kiev.

These days two religious processions passed by the center of the Ukrainian capital. One of them was organized by representatives of the Moscow Patriarchy, another — by Kyiv one. To be fair, the second was much more numerous, even its atmosphere was easier and kinder. It seems that was this atmosphere of patriotism, enthusiasm and togetherness of the numerous laymen who came to celebrate a light holiday of Kyivan Rus’ Christianization that resulted in great tornado of criticism and hatred broken out by media in Russia and supported by pro-Russian media in Ukraine.

There were accusations of all kinds: participation of the top state officials in a procession, prevalence of flags and national symbols over icons, involvement of the nationalists in the demonstration, which drew a wave of indignation. In addition, just shortly before the demonstration, supporters of the Moscow Patriarchy insistently declared they were threatened physical intimidation by supporters of the Kyiv Patriarchy.

However, law enforcement authorities have not registered any evidence of such threats. However, representatives of the Moscow Patriarchy still heat up tensions, declaring that recognition of independence of the Ukrainian church may result in split of church, religious intolerance and consequently to civilian opposition. May this doom-laden prognosis become true?

We should keep in mind that the church in Russia became an instrument of influence on society and implementation of domestic policy. The Ukrainian Orthodox Church (Moscow Patriarchy) is directly governed by Moscow. In no way Moscow is interested in loosing Ukrainian Church from under its influence. Especially today, when church became quite effective instrument of impact on the Ukrainian society and the state. It is the representatives of the Moscow Patriarchy that impose to the Ukrainian society the ideas of building of successful self-sufficient Ukrainian state conditioned by the union with Russia. They argue that the war launched by Russia in the east of Ukraine is of “the civil conflict” nature and that Russia is not the party to this conflict, etc. Moreover, the Ukrainian Orthodox Church of Moscow Patriarchy has never referred to the situation in the east of Ukraine and to annexation of the Crimea as the Russia’s armed aggression. Representatives of the Ukrainian Orthodox Church (Moscow Patriarchy), following the Russian Orthodox Church’s trend line and repeating its theses, accused the Ukrainian authorities and the President personally of relying their demands for autocephaly only on personal PR and political speculations ahead of elections of 2019. The fact that this issue was brought up as early as in 1992 and the President’s address to the Ecumenical Patriarch is only manifestation of a position of Ukrainian secular authorities which support the aspirations of the Ukrainian Orthodox Church (Kyiv Patriarchy) to receive autocephaly, is intentionally ignored. As for insinuations concerning threat of civil religious-based dispute in Ukraine — one may note that Moscow strives for it since the initiation of military aggression against Ukraine, manipulating skillfully and forcing opposition on religious issues. In particular, parishioners of Ukrainian Orthodox Church (Moscow Patriarchy) are intimidated with violent reattachment to Ukrainian Orthodox Church (Kyiv Patriarchy).

In fact, parishioners and the church authorities of Ukrainian Orthodox Church (Moscow Patriarchy) are not required to pass to the control of autocephalous Ukrainian Orthodox Church if that is created. However, Moscow quite reasonably predicts systematical reduction of the Ukrainian Orthodox Church (Moscow Patriarchy) supporters following the acquisition of autocephaly by the Ukrainian church as very few citizens of Ukraine will choose to associate themselves with the aggressor state and its church since the Ukrainian Orthodox Church (Moscow Patriarchy) will be called then Russian Orthodox Church in Ukraine. After receiving autocephaly, the Ukrainian Church may exceed the Russian Orthodox Church by the number of parishioners and even challenge its superiority in the orthodox world. Therefore, the fight goes serious. Emissaries of the Russian Orthodox Church have visited local orthodox churches for the last months, agitating to oppose granting autocephaly to the Ukrainian Orthodox Church (Kyiv Patriarchy), employing both administrative and financial resources.

Common history, by the way, is also used by representatives of the Russian clergy inappropriately. And it stands to reason as after receiving Tomos by the Ukrainian Orthodox Church history of the Russian church will be counted not since the Christianization of Kyivan Rus’, but since 1448, i.e. since separation from the Kyiv metropolis. Moscow recognized it in 1948 when the 500th anniversary of autocephaly of the Russian church was celebrated. Therefore, that is why Ukrainian church is maternal for Russian, not vice versa.

Today we witness how Ukraine defends the independence in spiritual life by seeking to achieve autocephaly. For example, Albania has an independent Church though having 25 thousand orthodox believers only. Today Ukraine has a real chance to get rid of the Russian influence on church life and to become truly independent state.

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