Things fall apart; the centre cannot hold;

Mere anarchy is loosed upon the world,

The blood-dimmed tide is loosed, and everywhere

The ceremony of innocence is drowned;

The best lack all conviction, while the worst

Are full of passionate intensity.

Surely some revelation is at hand;

 

Introduction: Secularist Greeks Versus Secularist Russians

So wrote the Irish poet Yeats in 1919 after the first catastrophic tribal European War of 1914-1918 was over. Since that time over a hundred years of ‘mere anarchy’ and ‘the blood-dimmed tide’ have been loosed. Still today some wonder how much longer ‘the rough beast’ will take to ‘slouch to Bethlehem to be born’, as Yeats wrote further in his same poem The Second Coming. In the affairs of the Non-Orthodox world, Protestantism seems to have lost all its faith and is now closing down, selling off its churches, as it is ‘lacking all conviction’. As for Papalism, it is led by an old and sick man who faces scandal after scandal and all is ‘falling apart’. What about the situation of the Orthodox Church?

Secularists, who only look at externals and fail to know the inner life of the Church, see Orthodoxy as divided between Russians and Greeks. They always have done so and always will ignore the vast majority of the Local Orthodox Churches. However, inside the Church we have a far different understanding from them, reaching much beyond the superficial nationalist politics of Greek and Russian elites. What amateur CIA writers call ‘The Clash of Patriarchs’ (1) is nonsense. The Church is not about personalities, politics or ethnicities, it is far deeper and broader than mere skin-deep secular racial identities, Russian, Greek or any other, for in Christ there is ‘neither Jew nor Greek’. Outside the Church there is only that.

The Centre Ground

Our place is in the centre ground of the other fourteen Local Orthodox Churches, which is also the ground held by churched Russians and Greeks, though not by Russian and Greek nationalists, who are merely ‘cultural Orthodox’, nostalgic and delusional for long since disappeared empires. The Centre is opposed to the divisive nationalism of unchurched Greeks and Russians. That nationalism is rejected by Non-Greeks and Russians, that is, by the majorities of the other fourteen Local Churches, which form ‘Carpathian Orthodoxy’, covering Austria, Hungary, Czechia, Poland, Slovakia, Ukraine, Serbia, Romania and Moldova, with Macedonia, Albania and Bulgaria standing ready nearby.

The Hellenism of the Greek world, which ended in 1453, is rejected by Non-Greeks. In the second largest Local Church, the Romanian, we ignore both Greeks and Russians. In Western Europe we are far larger, soon with twelve bishops, nearly a thousand parishes and five million faithful. At present the Romanian Church is also reclaiming Romanian Orthodox in the southern Ukraine, Moldova and Western Europe from both Greeks and Russians. Serbs, Macedonians, Czechs, Slovaks, Russians, Romanians, Moldovans, Bulgarians, Syrians, Poles and Albanians also reject Greek interference. And Russian nationalism is becoming irrelevant even in the former USSR as Orthodox assimilate, as we can see below.

The Tragedy of Russian Politicisation

It seems strange that Orthodox in countries as diverse as the Ukraine, Moldova, Latvia and Kazakhstan are still formally under the Russian Church. Already in Estonia for thirty years and for a few months in Lithuania, the Russian Church has had no monopoly of jurisdiction. As for the Ukraine, the Church jurisdictional situation there is chaotic, with Moscow losing everything. though not yet as chaotic as among Orthodox in Western Europe, the Americas and Australia, where many Local Churches are represented and people are free to choose their church. And governments there are also free to allow any Local Church to operate on its territory – or not, with the Russian Church already banned in Latvia.

The sad fact is that Russian Church life has been highly politicised; much is ideology, rigidity, negativity and coldness. The old Russian emigration anecdote goes that once a Russian was discovered by a ship living on a desert island, where he had built three churches. When asked by the captain of the ship that rescued him why he had built three churches, he replied: ‘So that there are two where I must not go’. The fact is that the Russian emigration has been marked by hatred, not love, by bishops who hate their clergy and people, ‘drowning the ceremony of innocence’, who try to steal the people’s churches, sadistically punish and generally have no idea of how to be pastors and love their clergy and people (2).

The Ukraine

What of the Ukraine? What will happen there after the forthcoming Russian victory? Probably, this will at long last create a real Ukraine, divested of its very large minorities, almost a majority, over half of the old Soviet-created Ukraine. The far south-west corner, former Habsburg territory, will surely return to Hungary after its theft in 1945. In the south, North Bukovina, which was also stolen by Stalin, will return to Romania. And surely at least two of the mainly Uniat provinces in the far west may return to Poland. The rest, the real Ukraine, minus the huge Novorossija in the south and east which is largely Russian, will remain as the real Ukraine, with its centre in historic Kiev and be Ukrainian-speaking.

Clearly, the time will then be up for the so-called ‘OCU’, Constantinople’s fake Church, that absurd State-run jurisdiction of gangsters and homosexuals with 1,500 now empty churches, stolen by State-aided violence from the canonical Ukrainian Orthodox Church, led by the heroic Metr Onufry of Kiev. On the other hand, after military victory, Moscow, which is now at the head of a Russian National Church, will have to win the peace. It will be obliged to decentralise and at last grant the canonical Ukrainian Orthodox Church autocephaly (33 years late…). No Ukrainian wants to attend ‘alien’, Russian-controlled, churches. Ukrainians want their own Church. This will be the seventeenth Local Orthodox Church.

Moldova

Then there is Moldova. The main Church there, which depends on Metropolitan Vladimir who is under Moscow for the moment, will soon have twelve bishops. It works in competition with the smaller Metropolia of Bessarabia, which also claims historic jurisdiction in Moldova and is part of the Romanian Orthodox Church. Metropolitan Vladimir has recently made a tour of the very large Moldovan Diaspora. It is possible that with so many bishops he may after the fall of the US-run Ukraine want to declare autocephaly (independence) from Moscow, with the full backing of the Moldovan government and the US ambassador (which is much the same thing). However, such a move will have complex implications.

For Moscow would not recognise such a self-declared autocephaly. At that point Metropolitan Vladimir of Moldova should logically, if he wished, negotiate with the Romanian Church to have his autocephaly confirmed by it. This would be on condition that he create unity with the Bessarabian Metropolia and withdrew all the absurd ‘defrockings’ of clergy who have already transferred from him to it, both inside and outside Moldova. Only if the Romanian Church granted him autocephaly, would the rest of the Orthodox world recognise it, leaving Moscow even more isolated and lacking a part of its former Diaspora in Western Europe. A Moldovan Church would be the eighteenth Local Church.

The Baltics and Beyond

Beyond this, Moscow would also have to deal with Church affairs in the three independent Baltic republics. If it does not give them autocephaly, they will be further racked by schism and destroyed and undermined by their Russophobic State authorities. Moscow’s long refusal to grant autocephaly has already led to divisions in Estonia and Lithuania. However, since the total number of bishops in the three countries is, I believe, only eight, and numbers of the faithful are fewer than half a million, it would make sense to set up a Baltic Orthodox Church, covering all three territories. Indeed, it could be argued that Finland should become a fourth part of this Baltic Orthodox Church. This would be the nineteenth Local Church.

Beyond this there is the Russian Church in the Diaspora. Here there is schism in Western Europe because of the schism of the very aggressive American Synod of Russian bishops, with its ghetto churches in backrooms and garden sheds, with a dozen or so ‘onetrue church’ converts in each one and clergy who have no theological training or qualifications, ‘making it up as they go along’. They have no idea of mass Orthodoxy. The people and priests turn away from homosexual, bisexual and schismatic psychopathic bishop-pharisees, shouting in jealousy, threatening, intimidating, punishing, trying to steal property and screaming: ‘Give me the keys!’ Their refusal to co-operate with other Orthodox is based on their ideological and racial hatred.

Africa

The Russian Church has Exarchates in Belarus (see below), and two missionary exarchates, in South-East Asia and in Africa. This latter is highly controversial, as the Patriarchate of Alexandria in Egypt has for nearly a century claimed Africa as its territory, though until the late 1920s it had claimed only Egypt and Libya. Although here it has made several hundred thousand Black African converts, its missions have been weak and control of the Church is 100% in Greek hands and Greek embassies. The Russian mission appears to have opened in revenge for the 2018 Greek setting up a ‘Church’ with US finance in the Ukraine, Russia’s canonical territory. Does the Russian missionary Exarchate in Africa have a future then?

On paper the Russian Exarchate appears to be as uncanonical as the Greek ‘Church’ in the Ukraine. However, in the Ukraine the people do not attend the top-down Greek Church, which recently adopted the ‘new’ calendar against all tradition and many of whose clergy are not even ordained. On the other hand, the Russian mission has attracted grassroots interest, with over 100 African priests and their communities joining it. Collective baptisms are taking place. If the Russian mission goes native and has black African bishops, then it will have a future. But first it has to prove that it is not a political, Russian embassy set-up. Only if it goes native, will it get canonical recognition as a fait accompli and become the twentieth Local Church.

Conclusion: The Revelation Is At Hand

There are other former Soviet, but now independent republics, such as Belarus and the five stans of Central Asia, especially Kazakhstan, where there are several million Russians. At present none of these countries has asked for its own autocephalous Church, but that time will almost certainly come. As for the Moscow Diaspora in Western Europe and the Americas, it has largely become a ghetto, as the Russian Church is seen as politically compromised and has painted itself into a nationalist corner. However, the Greek Diaspora is also politically compromised, it is largely elderly, to the point of dying out, and its episcopate suffers from severe homosexualisation, with all the usual accompanying financial and moral scandals.

The Russian Church is already facing financial difficulties inside Russia. Fewer and fewer are attending churches there, as they appear to be subordinate to politics and not to the Gospels and spirituality, which the people seek. In that respect it is like the Protestant Church of England, which is also seen as hopelessly in political thrall to the State. In general, the age when the Church can be held hostage to Greek and Russian nationalism is over. The vital forces of the Church are elsewhere. The Orthodox world is not Greeks and Russians – they are only two of the already sixteen Local Churches, perhaps to become twenty. The others, what we have called ‘Carpathian Orthodoxy’, provide the Third Way. This means that the Centre can hold.

Notes:

1. https://www.theatlantic.com/magazine/archive/2024/05/russia-ukraine-orthodox-christian-church-bartholomew-kirill/677837/?utm_source=newsletter&utm_medium=email&utm_campaign=the-atlantic-am&utm_term=The
2. See the portrait of the dried-up pharisee-monk Fr Ferapont, full of hatred and jealousy for the saintly Elder Zosima in Dostoyevsky’s The Brothers Karamazov, or the portrait of the very unpleasant émigré bishop in the 1957 novel Father Vikenty by Paul Chavchavadze. We know who the model for that crust-dry bishop was, obviously a repressed homosexual or pedophile.