The attack on the Eastern Orthodox Church, brought about by the US State Department and its proxies in Constantinople and Ukraine, is continuing. On October 20, 2018, the illegitimate “Kyiv (Kiev) Patriarchate”, led by Filaret Denisenko who is calling himself “Patriarch Filaret”, had a synodal meeting in which it changed the commemoration title of the leader of the church to include the Kyiv Caves and Pochaev Lavras.

This is a problem because Metropolitan Onuphry of the Ukrainian Orthodox Church which is canonically accepted and acts as a very autonomous church under the Moscow Patriarchate has these places under his pastoral care.

This move takes place only one week after Patriarch Bartholomew I of Constantinople unilaterally (and illegally) lifted the excommunications, depositions (removal from priestly ranks as punishment) and anathemas against Filaret and Makary that were imposed on them by the hierarchy of the Moscow Patriarchate.

These two censures are very serious matters in the Orthodox Church. Excommunication means that the person or church so considered cannot receive Holy Communion or any of the other Mysteries (called Sacraments in the West) in a neighboring local Orthodox Church. Anathema is even more serious, for this happens when a cleric disregards his excommunication and deposition (removal from the priesthood), and acts as a priest or a bishop anyway.

Filaret Denisenko received all these censures in 1992, and Patriarch Bartholomew accepted this decision at the time, as stated in a letter he sent to Moscow shortly after the censures. However, three years later, Patriarch Bartholomew received a group of Ukrainian autocephalist bishops called the Ukrainian Orthodox Church in the USA, who had been in communion with Filaret’s group. While this move may have been motivated by the factor of Bartholomew’s almost total isolation within Istanbul, Turkey, it is nonetheless non-canonical.

This year’s moves have far exceeded previous ones, though, and now the possibility for a real clash that could cost lives is raised. With Filaret’s “church” – really an agglomeration of Ukrainian ultranationalists and Neo-Nazis in the mix, plus millions of no doubt innocent Ukrainian faithful who are deluded about the problems of their church, challenging an existing arrangement regarding Ukraine and Russia’s two most holy sites, the results are not likely to be good at all.

Here is the report about today’s developments, reprinted in part from OrthoChristian.com:

Meeting today in Kiev, the Synod of the schismatic “Kiev Patriarchate” (KP) has officially changed the title of its primate, “Patriarch” Philaret, to include the Kiev Caves and Pochaev Lavras under his jurisdiction.

The primate’s new official title, as given on the site of the KP, is “His Holiness and Beatitude (name), Archbishop and Metropolitan of Kiev—Mother of the cities of Rus’, and Galicia, Patriarch of All Rus’-Ukraine, Svyaschenno-Archimandrite of the Holy Dormition Kiev Caves and Pochaev Lavras.”

…Thus, the KP Synod is declaring that “Patriarch” Philaret has jurisdiction over the Kiev Caves and Pochaev Lavras, although they are canonically under the omophorion of His Beatitude Metropolitan Onuphry of Kiev and All Ukraine, the primate of the canonical Ukrainian Orthodox Church.

Philaret and his followers and nationalistic radicals have continually proclaimed that they will take the Lavras for themselves.

This claim to the ancient and venerable monasteries comes after the Holy Synod of the Ecumenical Patriarchate announced that it had removed the anathema placed upon Philaret by the Russian Orthodox Church and had restored him to his hierarchical office. Philaret was a metropolitan of the canonical Church, becoming patriarch in his schismatic organization.

Representatives of the Ecumenical Patriarchate have clarified that they consider Philaret to be the “former Metropolitan of Kiev,” but he and his organization continue to consider him an active patriarch, with jurisdiction in Ukraine.

Constantinople’s statement also appealed to all in Ukraine to “avoid appropriation of churches, monasteries, and other properties,” which the Synod of the KP ignored in today’s decision.

The KP primate’s abbreviated title will be, “His Holiness (name), Patriarch of Kiev and All Rus’-Ukraine,” and the acceptable form for relations with other Local Churches is “His Beatitude Archbishop (name), Metropolitan of Kiev and All Rus’-Ukraine.”

The Russian Orthodox Church broke eucharistic communion and all relations with the Ecumenical Patriarchate over this matter earlier this week. Of the fourteen local Orthodox Churches recognized the world over, twelve have expressed the viewpoint that Constantinople’s move was in violation of the canons of the Holy Orthodox Church. Only one local Church supported Constantinople wholeheartedly, and all jurisdictions except Constantinople have appealed for an interOrthodox Synod to address and solve the Ukrainian matter in a legitimate manner.

The schism between the Russian Orthodox Church and the Ecumenical Patriarchate became official today, October 15, 2018, as the Russian Holy Synod reviewed the recent granting of communion to two schismatic groups in Ukraine, pursuant to Constantinople’s intent to grant autocephaly (full self-rule, or independence) to the agglomeration of these groups.

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RT reported that the Synod ruled that any further clerical relations with Constantinople are impossible, given the current conditions. Metropolitan Hilarion Alfeyev told journalists today about the breach in relations:

“A decision about the full break of relations with the Constantinople Patriarchate has been taken at a Synod meeting” that is currently been held in the Belarusian capital of Minsk, Hilarion said, as cited by TASS.

The move comes days after the Synod of the Constantinople Patriarchate decided to eventually grant the so-called autocephaly to the Ukrainian Orthodox Church, thus making the clerical organization, which earlier enjoyed a broad autonomy within the Moscow Patriarchate, fully independent.

The Moscow Patriarchate also said that it would not abide by any decisions taken by Constantinople and related to the status of the Ukrainian Orthodox Church. “All these decisions are unlawful and canonically void,” Hilarion said, adding that “the Russian Orthodox Church does not recognize these decisions and will not follow them.”

At the same time, the Russian Church expressed its hope that “a common sense will prevail” and Constantinople will change its decision. However, it still accused the Ecumenical Patriarch of initiating the “schism.”

The marks the most significant split in the Orthodox Church since the Great Schism of 1054, in which Rome excommunicated Constantinople, a breach between the Roman Catholics and Orthodox which has persisted ever since then, becoming hardened and embittered after the Roman Catholic armies sacked Constantinople during the Fourth Crusade in 1204.

Many other local Orthodox Churches expressed support for the Moscow Patriarchate’s position prior to today’s announcement, but the break in relations between these two churches does not have any known affect on local churches who hold communion with both Moscow and the Ecumenical Patriarchate at this time.

The website Orthochristian.com ran the entire statement of the Holy Synod regarding this situation. We offer a brief summary of statements here, taken from that source and patriarcha.ru, adding emphasis.

With deepest pain, the Holy Synod of the Russian Orthodox Church received the message of the Patriarchate of Constantinople published on October 11, 2018 about the decisions adopted by the Holy Synod of the Patriarchate of Constantinople: on the confirmation of the intention to “grant autocephaly to the Ukrainian Church”; on the opening of the “stavropegion” of the Patriarch of Constantinople in Kiev; on the “restoration in the hierarchal or priestly rank” of the leaders of the Ukrainian schism and their followers and the “return of their faithful to Church communion”; and on the “cancellation of the action” of the conciliar charter of the Patriarchate of Constantinople in 1686 concerning the transfer of the Kiev Metropolia to the Moscow Patriarchate

The Synod of the Church of Constantinople made these decisions unilaterally, ignoring the calls of the Ukrainian Orthodox Church and the entirety of the Russian Orthodox Church, as well as the fraternal Local Orthodox Churches, and their primates and bishops for pan-Orthodox discussion of the issue.

Entering into communion with those who have departed into schism, let alone those who have been excommunicated from the Church, is tantamount to departing into schism and is severely condemned by the canons of the holy Church: “If any one of the bishops, presbyters, or deacons, or any of the clergy shall be found communicating with excommunicated persons, let him also be excommunicated, as one who brings confusion on the order of the Church” (Canon 2 of the Council of Antioch; Canon 10, 11 of the Holy Apostles).

The decision of the Patriarchate of Constantinople on the “restoration” of the canonical status and the reception into communion of the former Metropolitan Philaret Denisenko, excommunicated from the Church, ignores a number of successive decisions of the Bishops’ Councils of the Russian Orthodox Church, the legitimacy of which are beyond doubt.

By the decision of the Bishops’ Council of the Ukrainian Orthodox Church in Kharkov of May 27, 1992, Metropolitan Philaret (Denisenko) was removed from the Kiev Cathedra and was banned from the clergy for not fulfilling the oath made by him before the cross and the Gospel at the previous Bishops’ Council of the Russian Orthodox Church.

By its ruling of June 11,1992, the Bishops’ Council of the Russian Orthodox Church, confirmed the decision of the Kharkov Council and expelled Philaret Denisenko from his rank, depriving him of every degree of the priesthood on the following charges: “Cruel and arrogant attitude to the subordinate clergy, dictatorialness, and intimidation (Tit. 1:7-8; Canon 27 of the Holy Apostles); introducing temptation among the faithful by his behavior and personal life (Matthew 18:7; Canon 3 of the First Ecumenical Council, Canon 5 of the Sixth Ecumenical Council); oath-breaking (Canon 25 of the Holy Apostles); public slander and blasphemy against the Bishops’ Council (Canon 6 of the Second Ecumenical Council); the celebration of clerical functions, including ordinations, in a state of suspension (Canon 28 of the Holy Apostles); the perpetration of a schism in the Church (Canon 15 of the First-Second Council).” All ordinations performed by Philaret in a suspended state since May 27, 1992, and the punishments imposed by him, were declared invalid.

Despite repeated calls for repentance, after the deprivation of his hierarchal rank Philaret Denisenko continued his schismatic activity, including within the bounds of other Local Churches. By the ruling of the Bishops’ Council of the Russian Orthodox Church of 1997, he was given over to anathema.

The aforesaid decisions were recognized by all the Local Orthodox Churches, including the Church of Constantinople.

… Now, after more than two decades, the Patriarchate of Constantinople has changed its position for political reasons.

… St. Nikodemos of the Holy Mountain, in his Pedalion, which is an authoritative source of ecclesiastical-canonical law of the Church of Constantinople, interprets Canon 9 of the Fourth Ecumenical Council, rejecting the false opinion on the right of Constantinople to consider appeals from other Churches: “The Primate of Constantinople does not have the right to act in the dioceses and provinces of other Patriarchs, and this rule did not give him the right to take appeals on any matter in the Ecumenical Church… “ Listing a whole range of arguments in favor of this interpretation, referring to the practice of the decisions of the Ecumenical Councils, St. Nikodemos concludes: “At present … the Primate of Constantinople is the first, the only, and the last judge over the metropolitans subordinate to him—but not over those who are subject to the rest of the Patriarchs. For, as we said, the last and universal judge of all the Patriarchs is the Ecumenical Council and no one else.” It follows from the above that the Synod of the Church of Constantinople does not have canonical rights to withdraw judicial decisions rendered by the Bishops’ Council of the Russian Orthodox Church.