The following letter was published in the magazine First Things
chicago, illinois
I am a reader of First Things of Greek Orthodox faith under the Ecumenical Patriarchate of Constantinople. I found certain parts of George Weigel’s “What Ukraine Means” objectionable. Mr. Weigel refers to the “Ukrainian Orthodox Church affiliated with the Moscow Patriarchate.” That is like referring to the Ecumenical Patriarchate as being affiliated with Turkey, or to the Roman Catholic Church being affiliated with Italy. The implication that a church whose spiritual authority resides in a particular country is somehow to be associated with that country’s politics is highly questionable.
Being of Greek ancestry, I have absolutely no sympathy for the Turkish government, despite the fact that the See of Constantinople is located in Turkey. It is most regrettable that political interests have been exerting influence over the Orthodox Church. This began in 2018, when Patriarch Bartholomew of Constantinople, in a blatant power grab, seized the territory of Ukraine from the Russian Orthodox Church with the support of the American government. Since then, a schism in the Orthodox Church has been gradually widening. This schism has led to a division that has made it impossible for the Orthodox Church to take a common position against the invasion of Ukraine.
To be clear, the position of Patriarch Kirill on the war in Ukraine conflicts with the traditional Orthodox understanding of war. In the Orthodox Church, there is no tradition of holy war, crusades, or just wars. On the other hand, much of the criticism of the Russian Church is without merit. The Ukrainian Orthodox Synod of Metropolitan Onufriy (which has condemned the Russian invasion) is the one legitimate church according to Orthodox ecclesiology and canon law. It is now proven beyond doubt that the Zelensky government and politicians in Ukraine have been supporting the repression of the Ukrainian Orthodox Church through the forcible seizure of churches, arrests of bishops, and persecution of ordinary faithful.
In a democratic society, individuals are free to attend whatever churches they like. In Greece for example, there are various Old Calendar traditionalist churches. An individual is free to attend one of those churches or the official Greek Orthodox Church. Attempts by the Ukrainian government to outlaw the Ukrainian Orthodox Church are immoral and reprehensible, and promote sectarianism and hatred. To his credit, Mr. Weigel in the article states that the Ukrainian Church should not be banned.
His reasoning that the Ukrainian Orthodox Church would become a martyr-church is disturbing. How about the morality of subjecting an entire community to repression and brutality on the basis of collective guilt? Should an entire community consisting of millions of Ukrainian citizens be outlawed? Is this moral? Is this consistent with modern democratic norms?
Theodore Karakostas
boston, massachusetts