This blog has been critical of the Ecumenical Patriarchate’s recognition of pseudo-bishops in Ukraine and for creating the schism in Orthodoxy that threatens the unity of the Church. Part of the reason for this criticism is because I actually do care about the Ecumenical Patriarchate. When one sees a friend or family member do something wrong, the right thing is to attempt to correct him.
Among some Orthodox blogs, there are conspiracy theories promoting the slander that Patriarch Bartholomew was involved in the anti Erdogan Coup of 2016. These allegations have long since been disproved and they serve only to endanger the safety of the Ecumenical Patriarch. The issue of the Patriarchate’s relationship with the United States is very complex and not as simple as some critics think that it is.
Let us pretend for a few moments that Patriarch Bartholomew had not intervened in Ukraine and that all was well between Constantinople and Moscow. The Orthodox Church is conciliar in its ecclesiology. All the local Orthodox Churches acknowledge the Ecumenical Patriarch of Constantinople as “first among equals” with the first place in the diptychs of the Church. Constantinople has held the first place among the local Churches since 1054 when the Church of Rome left the One, Holy, Catholic, and Apostolic Church.
It was at the First Ecumenical Council of Nicea in 325 AD that autocephalous Churches were created for the first time in Church history. These three Churches in their proper ranks were Rome, Alexandria, and Antioch. At the Second Ecumenical Council held in Constantinople in 381 AD, the Church of the Capital City was raised to the status of a Patriarchate and was given second place in honor after Rome because it was the City where the Emperor and the Senate presided.
Cyprus was granted autocephaly by the Third Ecumenical Council of Ephesus in 431 (AD) but was not given the status of a Patriarchate. The Church of Jerusalem was given autocephaly and Patriarchal status at the Fourth Ecumenical Council of Calcedon in 451 AD. Later in Church history, the Churches of Serbia and Bulgaria were granted autocephaly and Patriarchal status.
The Russian Orthodox Church declared its own autocephaly in 1448 in the aftermath of Constantinople’s acceptance of the heretical doctrines of Rome at the Council of Florence in 1439. In 1589, the Ecumenical Patriarch Jeremias II agreed to the request of Tsar Feodor of Russia to (formally) grant autocephaly to the Russian Church. The autocephaly became formally recognized in 1593 by Constantinople, Alexandria, Antioch, and Jerusalem.
Constantinople has always been recognized as “first among equals” a status questioned only by some critics here and there but never at the upper levels of the hierarchy of any local Orthodox Church. Constantinople has put itself at risk through its Ukrainian venture. Patriarch Kyril of Russia wrote to Patriarch Bartholomew shortly before the granting of a “tomos” to the schismatic Ukrainian entity assuring that it was not too late for Patriarch Bartholomew to reverse his decisions.
The Ecumenical Patriarchate survived the fall of the Ottoman Empire. Most of the Patriarchate’s flock died in the Turkish orchestrated genocide of 1914 until until 1923. Another million Orthodox Greeks were ethnically cleansed by the Turks in 1923 with the help of the western powers who supported Turkish genocide for their own economic and geo strategic purposes. This is the background for the complexity of the Ecumenical Patriarchate’s relations with the American State Department.
Throughout the twentieth century, the Ecumenical Patriarchate was a persecuted Church. It was nearly expelled from Turkey in 1923 and only saved because of the intervention of the great powers. Not to be confused here. The Patriarchate did not do the bidding of the great powers and was merely trying to defend itself and its flock. The great powers at the time hypocritically pressured the Patriarchate to disavow the very few rights that it had in fact possessed under the Ottoman Empire and left it in a weakened state.
There is a great deal to criticize about Patriarch Meletios Metaxakis. This is the Patriarch who created the old calendar schism among the Greek Churches and who began promoting the theory that Constantinople was more than just the “first among equals”. For this he deserves scorn and criticism that has been thrown at him.
On the other hand, Patriarch Meletios correctly defended the interests of his flock at a time when the Turks embarked on a campaign of genocide and extermination against Christians. Patriarch Meletios correctly supported the Greek campaign in Asia Minor because it was the only way for the Greek as well as the Armenian Christians to survive. Patriarch Meletios tried to to too much as Patriarch of Constantinople.
Between the period of the signing of the Treaty of Lausanne in 1923 and the period of the Second World War, the Ecumenical Patriarchate did not have a nice time in Turkey. The Turks had promised at Lausanne to respect the Patriarchate and the Greek Orthodox population but immediately began harassing and persecuting them. The political situation of the Patriarchate is not as obvious as many seem to think it is.
Today, it is true that Patriarch Bartholomew has unwisely aligned the Ecumenical Patriarchate with the State Department. It is a mistake to say that this was always the case throughout the twentieth century. Many of Constantinople’s critics cite the elevation of former Archbishop Athenagoras to the Patriarchal throne in 1948-49. True, the American Archbishop of the Greek Orthodox Archdiocese flew to Constantinople in Air Force One.
Greeks viewed this not as a collusion against the Russians, but as a form of international recognition and protection for the Ecumenical Patriarchate which had been badly persecuted at the time. It should be remembered that the Ecumenical Patriarchate and its Greek Orthodox flock have been persecuted up to the present time only because they are Christians. The various Turkish and Islamic terror groups who have targeted the Ecumenical Patriarchate are not familiar with the canonical issues of Orthodoxy nor do they care about them.
In September 1955, the Turkish government of Adnan Menderes ordered a wholesale attack on the Greek Orthodox community of Constantinople. A community of nearly 100,000 became homeless in a single night after their homes, businesses, and Churches were desecrated and destroyed. The State Department it should be emphasized here did not condemn the Turkish government and provided no diplomatic or moral support for the Ecumenical Patriarchate or its flock. The most that the US has ever done is to prevent the Turks form outright expelling the Patriarchate as it did in 1964 when the remaining ethnic Greeks were terrorized into fleeing their ancestral homelands.
Between 1994 and 2013 there have been more than half a dozen assassination attempts and terrorist attacks at the Ecumenical Patriarchate. Patriarch Bartholomew has been personally targeted. American support for the Ecumenical Patriarchate has been strictly verbal. For example, Washington has taken no action to force the Turks to open the Patriarchal seminary on the island of Halki.
The Ecumenical Patriarchate has in the past five years adopted a posture of increasing authoritarianism in his stances toward the local Orthodox Churches. This was manifested at the time of the pseudo-council of Crete and more recently with the invasion of the Russian Church’s canonical territory of Ukraine. During this period it can be genuinely said a real alliance between the Church of Constantinople and the State Department came into being.
The Holy Gospel commands us to “know the truth and the truth shall set you free (John 8:32). The schism in Orthodoxy will not be resolved if distortions and false allegations are thrown around carelessly. There is no question that Constantinople is wrong for intervening in Ukraine and the blame lies with the Phanar for instigating this Church crisis. However, there is no truth to the allegations of the Patriarch colluding with any Turkish faction against another.
The Ecumenical Patriarchate’s existence in Turkey is complicated and by no means secure. It is unheard of for the Patriarchate to involve itself in Turkey’s domestic politics. Making such an allegation is morally reprehensible and outright false. At the same time it can be said that Patriarch Bartholomew has worsened the Patriarchate’s situation in Turkey alienating the Orthodox world because of his Ukrainian venture.
It is difficult to defend the Ecumenical Patriarchate because its actions have contributed to the persecution of the Ukrainian Orthodox Church. The fact that the Ecumenical Patriarchate is in fact an oppressed Church in Turkey makes its policies in Ukraine even more hideous and indefensible. The task of the Orthodox world must be to disentangle fact from falsehood and to begin the process of restoring Orthodox unity.