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Българската църква в Москва | Снимка: agionoros.ru

    As I mentioned in my previous text, the “Great Schism” in the Orthodox world did not take place. In fact, none of the local Orthodox churches expressed an ultimate opinion and did not suspend communion with the Ecumenical Patriarchate because of the Moscow one. Even the highly dependent Antioch Patriarchate has not done it and probably will not do it in future. However, what certainly will happen is that Kiev Archbishopric (the new ecclesiastical body in Ukraine) will still remain unrecognized as an autocephalous by a number of close to Moscow orthodox churches such as the Serbian, Bulgarian and Orthodox Church of the Czech and Slovak Lands.   Their bishops, for sure, are not willing to annoy the Council of the bishops (Holy Synod) of the Russian Orthodox

This entry was posted in No category, Europe, The Region and tagged , , , by Светослав Риболов.

About Светослав Риболов

Svetoslav Ribolov, PhD, is Associate Professor of Early Christian Literature and Jewish Hellenistic Literature at the University of Sofia “St Kliment of Ochrid” and has published four books in his academic field. He studied Classical Philology and Theology at the University of Sofia and Thessaloniki; he specialized at the Trinity College Dublin and Ostkirchliches Institut Regensburg, and also studied Church and State relationships in US at the University of California Santa Barbara. He is editor-in-chief of Forum Theologicum Sardicense, member of the advisory board of International Journal of Orthodox Theology, and takes part in a few international academic associations. Since November 2017 he is director of Institute for Study of Religious Freedom (Sofia).
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Yevstratiy

  Over the last two months there have been some remarkable developments in the Orthodox world. The Ecumenical Patriarchate, which has a leading role among the Orthodox local churches, undertook the task of unifying the Orthodox population in Ukraine and granting them the status of an autocephalous church, independent from the Russian Orthodox Church. For this purpose, the Ecumenical Patriarchate referred to two of its ancient rights – the first is the right of arbitration among the Orthodoxy, coming from an ancient rule (canon) from the 5th century; the second one is the historical truth reflected in the Patriarchy’s preserved documentation – namely that the Ukrainian lands were in its canonical territory and were taken away after the war in the late 17th century. The main argument of the congregation

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makedonska carkva

  “There are no easy answers, but there are simple answers. We must have the courage to do what we know is morally right.” Ronald Reagan   Being an academic researcher I am not used to writing in popular style. Less I am used to writing as a journalist. Nevertheless, being an expert in theology I shall try to analyze the famous case of the proposal of the “Macedonian Church,” comparing it to the Bulgarian one.   First of all, I cannot agree with many Bulgarian analysts that the Patriarchate of Bulgaria must acknowledge the “Macedonian Church” as such. On the other hand, I do agree that the question is of a geopolitical importance and not just a local one. Second, I am absolutely astonished by Bulgarian society and its

This entry was posted in Bulgaria and tagged , , , , , by Светослав Риболов.

About Светослав Риболов

Svetoslav Ribolov, PhD, is Associate Professor of Early Christian Literature and Jewish Hellenistic Literature at the University of Sofia “St Kliment of Ochrid” and has published four books in his academic field. He studied Classical Philology and Theology at the University of Sofia and Thessaloniki; he specialized at the Trinity College Dublin and Ostkirchliches Institut Regensburg, and also studied Church and State relationships in US at the University of California Santa Barbara. He is editor-in-chief of Forum Theologicum Sardicense, member of the advisory board of International Journal of Orthodox Theology, and takes part in a few international academic associations. Since November 2017 he is director of Institute for Study of Religious Freedom (Sofia).
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Снимка: ОВЦВ/Mospat.ru

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  During the Pan-Orthodox Council in Crete in June 2016, the Serbian Patriarch Irinej and the Romanian Patriarch Daniel responded negatively to only one of the proposals made by the Ecumenical Patriarch Bartholomew, namely to condemn nationalism in the Church which Bartholomew obviously saw as a Russian strategy to undermine Orthodoxy. The idea of condemnation of nationalism proved a serious problem for several Balkan churches unable to see further than the end of their nose. The misuse of nationalist ideas by the Balkan churches is a fact well known to analysts in Moscow and since the 19thc. it has been used cleverly to provoke internal conflicts in the Balkans only to weaken the region and make it an easy prey to Russian imperialist colonial interests.   Greece’s Disappointment   Despite

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vsepravoslaven_sabor

In the last year, the behavior of the Synod of the Bulgarian Orthodox Church (BOC) became increasingly radical, while its members are evermore eager to assume the posture of “religious patriots” defending ecclesiastical independence (autocephaly) and the “purity” of Orthodoxy. It turns out that in the Bulgarian Orthodox Church religious radicalism is tolerated at the highest level, with three bishops (Nicolas, Gabriel and Ioanikiy) openly supporting orthodox fundamentalists. All Orthodox churches which recognize democracy, human rights and Western civilization have also unequivocally been condemned in recent Synod decisions issued in connection with the Pan-Orthodox Council in Crete (June 2016), voted under pressure from the two most active members of the Synod. In this media environment, many Bulgarian decision-makers did not consider enough the importance of hybrid war fought by the