UOC Bishop Calls for Statement on Boundaries of Ecumenism

BELGRADE — Last week, the Center for Geostrategic Studies hosted an international conference dedicated to examining the geopolitical struggles that employ religion as a tool of political influence, with a particular focus on threats to the spiritual and canonical integrity of global Orthodoxy.

The central event was the keynote presentation by His Eminence Met. Luke of Zaporizhzhia and Melitopol, titled “The Ecumenical Offensive as a Tool of Geopolitics: Media, Finances, and Diplomacy of the Vatican and the Phanar.” In it, he he analyzed in detail the mechanisms of external influence on Orthodoxy through ecumenism, diplomacy, and other channels.

The conference brought together leading experts, Church representatives, theologians, journalists, and international analysts from Greece, Italy, Serbia, Poland, the Mount Athos, and the United States to discuss critical issues including the crisis in Orthodox ecclesiology, the impact of ecumenism, the protection of spiritual heritage, and strategies for safeguarding canonical unity.

The full text of Metropolitan Luke’s report follows below, lightly edited for English-speaking readers. The original (complete with footnotes) can be found at the website of the Zaporizhzhia Eparch.

I. Introduction

Modern geopolitical struggle extends far beyond economics and military security, actively invading the spiritual sphere. It influences the life of the Church, distorting the understanding of canonical order and the true state of affairs. In this context, ecumenical initiatives of the Vatican and the Ecumenical Patriarchate (Phanar) play a special role, rapidly transforming from platforms for inter-Christian dialogue into instruments of “soft power.” Through media channels, material support, and direct participation in diplomatic processes, these centers influence elite sympathies, legitimize new church (and quasi-church) structures, and alter the balance of power in entire regions, as vividly demonstrated by the example of Ukraine.

The task of this report is to analyze how ecumenical projects shape the international agenda, what media resources and financial mechanisms are employed, and what consequences this leads to for the Orthodox world. Based on this analysis, specific steps are proposed to protect the spiritual and canonical integrity of Orthodoxy.

II. Ecumenical Projects as Tools of Political Influence

Modern ecumenism, initiated by the Vatican and the Phanar, often goes beyond theological dialogue, turning into a means for forming geopolitical alliances, exerting pressure on local Orthodox churches, introducing liberal social agendas, and justifying the legitimacy of secular state interference in internal church processes. Thus, the form of “dialogue” is used as a diplomatic platform for advancing influence.

The Phanar actively uses a number of English- and Greek-language information channels, such as Orthodox Times, Ecumenical Patriarchate News, Greek Reporter, and resources associated with the diaspora. These media perform key functions in shaping interpretations of events favorable to the Patriarchate of Constantinople, attempting to present and lend legitimate force and universally recognized significance to its controversial canonical acts.

This is vividly evident in the media coverage of the “Ukrainian project – OCU.” In the period 2018 to 2020, pro-Phanar news resources disseminated a narrative in which the OCU was presented as the “only canonical Church of Ukraine,” while the Ukrainian Orthodox Church was portrayed as a “Russian structure unrelated to the Ukrainian people.” The Phanar's decisions were presented as obligatory for the entire Orthodox world, and informational pressure was exerted on those local churches that expressed doubts and disagreement with its actions.

This interpretation was synchronized with Western media, which portrayed the granting of the Tomos to the OCU as a “victory for democracy and sovereignty,” demonstrating close media-political coordination.

Studies and publications show that the Phanar (as well as the Vatican) meticulously works with society through its own information platforms and partner media, making religious initiatives also informational operations in a broader political game.

Open sources indicate systematic external financial and political support for Phanar projects from structures of the Greek diaspora in the USA, American diplomatic funds, and transnational non-governmental organizations focused on promoting “religious freedom.”

The Lantos Foundation included Patriarch Bartholomew in projects on “promoting freedom of conscience.” This narrative then returns to church media as “international support for church reforms.” In the “Archons”—an organization associated with the Ecumenical Patriarchate—it was stated that at the International Religious Freedom Summit (IRF Summit), Patriarch Bartholomew was mentioned as a “bridge-builder”.

III. International Politics of the Vatican and Its Connection to Ecumenical Initiatives

The Vatican demonstrates significant experience in constructing interconfessional dialogue, humanitarian initiatives, and political diplomacy, creating for itself the image of a “peacemaker”. Ecumenical dialogue is used by it as a channel for forming special relations with influential states, influencing religious processes in Eastern Europe, and promoting Catholic social doctrine as a global norm.

Media (official channels such as Vatican News), financing (through Caritas, Catholic Relief Services), and diplomacy work in close coordination. Public campaigns create a favorable background for political decisions, humanitarian aid ensures presence “on the ground,” and official diplomacy consolidates results at symbolic and formal levels.

Consider the following specific examples and illustrations:

• The Tomos of Autocephaly for the OCU (2019): the church act of Constantinople was publicly and politically supported by Ukrainian state leaders, strengthening its perception as an element of pro-Ukrainian diplomacy rather than an internal church matter.

• The Phanar's participation in international summits on Ukraine (2024 to 2025): speeches and signing of final documents by Patriarch Bartholomew on diplomatic platforms demonstrate the integration of the church institution into political processes and allow broadcasting its position through international formats.

• Vatican diplomacy around the “Russia–Ukraine” conflict: calls for peace and largescale humanitarian aid through Caritas were combined with formulations that critics viewed as neutral toward Russia, which was used in information wars.

• The meeting of Pope Francis with Epiphanius Dumenko: continued the process of recognizing the “OCU” in the religious world and supports the non-canonical actions of the Phanar.

• Humanitarian support through Catholic structures: large volumes of funds and projects by CRS/Caritas strengthen not only social but also socio-political influence of Catholic structures in regions.

IV. Our Proposal for Protecting Spiritual and Canonical Integrity

The risks and consequences of this activity for Orthodoxy include:

• Doctrinal dilution and institutional subordination to the Vatican.

• Polarization within the Orthodox world, as there is a threat of division into supporters of different centers.

• Instrumentalization of religion by secular states through support for certain church actors.

• Loss of trust among believers, who may begin to perceive the Church as a political project.

• Escalation of inter-Orthodox conflicts using information campaigns and sanctions.

To counter these risks and threats, a systematic, long-term strategy is needed, which may include the following components proposed here for discussion:

1. Media Counter-Narrative and Information Security

• Launch of a multilingual media platform for Orthodox unity (similar to Orthodox Faith, but with a budget and professional editorial team).

• Preparation and distribution of short educational series (3-to-5-minute videos, infographics, podcasts) on topics: “What is Canonical Territory,” “Why Ecumenism Contradicts the Patristic Tradition,” “How to Distinguish Humanitarian Aid from a Tool of Influence.”

2. Strengthening Own Social and Humanitarian Programs

• Creation or significant expansion of existing mercy services so that external aid is not perceived as the only source of support.

• Introduction of an “Orthodox crowdfunding” system—a unified platform for collecting funds for social projects within local churches.

3. Education and Catechization of the New Generation

• Introduction of a mandatory course “Modern Challenges to Orthodoxy: Ecumenism, Globalization, Geopolitics” in theological seminaries and academies, as well as for laity.

• Holding annual inter-Orthodox forums for clergy and laity.

4. Inter-Orthodox Unity Without the Phanar and External Pressure

• Amid geopolitical upheavals and divisions in the Orthodox world, consider the Jerusalem Patriarchate as a potential center capable of uniting local churches. Unlike the Patriarchate of Constantinople, which is deeply involved in provoking disagreements, the Jerusalem Church actively works to strengthen unity.

• Holding regular meetings of Primates and Synodal commissions of local churches maintaining Eucharistic communion (Russian, Serbian, Antiochian, Georgian, Bulgarian, Polish, Czech Lands and Slovakia, etc.).

• Preparation and adoption of a joint document “On the Boundaries of Ecumenical Dialogue and Preservation of Canonical Purity.”

• Creation of a permanent Secretariat for Orthodox Unity (as previously proposed by me, using the Amman model).

5. Legal and International Protection

• Support for an existing international legal group of Orthodox hierarchs and lawyers to represent the interests of persecuted communities in the ECHR, UN, OSCE, etc.

• Submission of collective appeals to international organizations for each fact of discrimination against the canonical Church (seizure of a temple, arrest of a priest, prohibitive laws).

• Upon imposition of sanctions against any hierarch — a joint statement by all participating Local Churches within 72 hours.

6. Spiritual and Theological Measures

• Increase in conciliar anathematizations and public condemnations of modern forms of ecumenism and “Eastern Papism” (following the example of the ROCOR decisions of 1983 on ecumenism).

• Revival everywhere of the practice of public reading of the “Synodikon of Orthodoxy” on the Sunday of the Triumph of Orthodoxy, with additions for modern threats.

• Periodic prayer services for the enlightenment of those who have fallen away (in the diocese entrusted to me, I commemorate “those who cause us afflictions” during the Great Entrance when transferring the Gifts).

7. Monitoring and Early Warning

• Creation of an additional analytical center for tracking ecumenical and geopolitical threats (based on existing structures — for example, at the Center for Geostrategic Studies in Belgrade).

• Transparency of Financing and External Ties

• Introduction of mandatory annual publication of reports on foreign grants and donations. Creation of an Inter-Orthodox Commission for Monitoring Financing under the auspices of canonically responsible Local Churches, which will publish “black lists” of donors noted for anti-canonical activities.

8. Long-Term Strategy

• Preparation and holding of a Pan-Orthodox Council of Local Churches (possibly without Constantinople) for the final condemnation of “Eastern Papism,” modern ecumenical errors, and development of clear canonical norms for the 21st century.

• Creation of a permanent Inter-Orthodox Court for canonical violations.

V. Conclusion

Ecumenical initiatives of the Vatican and the Phanar in the 21st century have turned into a full-scale geopolitical project using media, finances, and diplomacy to change the canonical landscape of Orthodoxy. The response can only be firm standing in the Truth, reinforced by a mature strategy, systematic protection, inter-church solidarity, and our own informational agency. Possessing the Patristic Tradition and the ability to creatively reactualize it, the Orthodox world has everything necessary to turn the current crisis into an opportunity for purification and strengthening. We have millions of faithful children. All that remains is to act decisively and cohesively. Then the current “ecumenical offensive” will become not a threat, but a reason for a new flourishing of Orthodoxy.

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