The pilgrimage of Metropolitan Hilarion of Volokolamsk to Greece began

The pilgrimage of Metropolitan Hilarion of Volokolamsk to Greece began Началась паломническая поездка митрополита Волоколамского Илариона в Грецию print version June 25, 2019 12:38 On June 23, 2019, with the blessing of His Holiness Patriarch of Moscow and All Russia Kirill, the Chairman of the Moscow Patriarchate’s Department for External Church Relations , Metropolitan Hilarion of Volokolamsk, arrived in Greece to make pilgrimages to the preaching places of the Apostle Paul, timed to hold traditional memorial events in the diocese of the Hellas Orthodox Church to hold traditional memorial events to honor . Metropolitan Hilarion is accompanied by a DECR secretary for inter-Orthodox relations, Archpriest Igor Yakimchuk, a member of the Department for External Church Relations, Hieromonk Gregory (Sokolov) and Subdeacon V. Lee. On June 24, the DECR chairman visited the Corinthian Metropolis, where, accompanied by the Metropolitan of Corinth, Dionysius visited the ruins of ancient Corinth, familiarized himself with the places associated with the presence of the Apostle Paul in this city, and examined the monuments of the early Christian and Byzantine periods. The pilgrims also visited the cathedral of the city and were then taken to the metropolitan building by Metropolitan Dionysius, who told the guests about the history of his diocese and the current state of church life in it. On the same day, Metropolitan Hilarion visited the Metropolitan of Piraeus, where he was received by Metropolitan Seraphim of Piraeus. The guests examined the naval church of St. Nicholas and the Cathedral of the Holy Trinity, and bowed to the relics of St. Nectarius of Aegina. Together with Metropolitan Seraphim, the DECR chairman visited the Russian cemetery in Piraeus. In the chapel in honor of the holy Equal-to-the-Apostles Princess Olga, in the presence of the rector of Holy Trinity Church in Athens, Archpriest Alexander Nosevich, the staff of the Russian Embassy in Greece and representatives of the Russian-speaking community, Vladyka Hilarion made a requiem lithium of the Russian compatriots buried in this place.

Ronald Lauder Awarded Andrey Sheptytsky Medal by Ukrainian-Jewish Organizations

Ronald Lauder Awarded Andrey Sheptytsky Medal by Ukrainian-Jewish Organizations The ceremony held in New York also provided a rare spotlight on the low-profile founder of Ukrainian-Jewish Encounter, James Temerty By Vladislav Davidzon For the past week, as the annual United Nations General Assembly filled New York with visiting heads of state and foreign ministers, driving or walking through large swaths of the Upper East Side has become next to impossible. However, last night, one ambassador and globe-trotting diplomat, in particular, was being honored in a private and dignified ceremony away from the frenzied activity of the chattering diplomats. Inside the majestic Central Park mansion of the Ukrainian Institute on the corner of 79th Street, several dozen Ukrainian and Jewish elites gathered to award the 4th Andrey Sheptytsky Medal. The recipient of this year’s medal was Ronald Lauder, president of the World Jewish Congress, honored for his “lifetime of service to the Jewish people.” For the past five years, the prize has been awarded jointly by the Ukrainian-Jewish Encounter (UJE) and the Jewish Confederation of Ukraine to an individual who has contributed to the betterment of Ukrainian-Jewish relations. The award’s namesake, Andrei Sheptytsky, was the remarkable wartime metropolitan archbishop of the Ukrainian Greco-Catholic Church. Sheptytsky, whom I have written about at length, was an exceptional figure: the scion of an ennobled and Polonized Ukrainian family, he was an archetype of the “larger than life character” even in his physical stature. He stood almost seven feet tall; he was erudite, wise, multilingual (he is known to have written a letter to the Jewish community of Lviv in Hebrew) and humane. During the Nazi occupation of Soviet Ukraine, the cleric personally hid more than one 150 Jews, including children and rabbis, in the properties and monasteries of the church. One rabbi was hidden inside the personal library of the metropolitan’s official residence. Sheptytsky is esteemed by many within the Ukrainian diaspora as a unifying figure whose historical legacy can provide a foundation for better relations and common understanding. Unfortunately, the archbishop’s remarkable acts of bravery in the face of the Nazi occupation of Lviv remain scandalously unknown outside of Eastern Europe. In the meantime, the campaign to have Sheptytsky be recognized as a “righteous amongst the nations by Yad Vashem” has remained mostly stalled.

In the framework of the exhibition-forum “Joy of the Word” in Astrakhan, the conference “The feat of the new martyrs of the Russian twentieth century” was held

In the framework of the exhibition-forum “Joy of the Word” in Astrakhan, the conference “The feat of the new martyrs of the Russian twentieth century” was held В рамках выставки-форума «Радость Слова» в Астрахани прошла конференция «Подвиг новомучеников Российских ХХ века» print version June 3, 2019 13:10 On June 1, 2019, a conference titled “The feat of the new martyrs of the Russian twentieth century” took place as part of the business program of the Joy of Word Exhibition and Forum, an educational project of the Publishing Council of the Russian Orthodox Church in Astrakhan State Joint Historical-Architectural Museum-Reserve. The Metropolitan of Astrakhan and Kamyzyaksky Nikon addressed the conference participants with the opening speech. Vladyka thanked the chairman of the Publishing Council of the Metropolitan of Kaluga and Borovsk Clement for visiting the Astrakhan Metropolis and cooperation in organizing the events of the Joy of Word exhibition and forum. Metropolitan Clement conveyed to the conference participants and to all Orthodox Astrakhans the blessing of His Holiness Patriarch of Moscow and All Russia Kirill. In his report, Vladyka Clement spoke about the difficult period of Russian history in the first half of the 20th century, when it was extremely difficult to maintain the peaceful spirit of evangelical love for one’s neighbor, while the new martyrs and confessors, continuing to live life in Christ, prayed for their persecutors and even for executioners. The archpastor, on the example of the feats of Kaluga new martyrs, drew the attention of those present, that these are only a small number of saints, about which we are known today by God's mercy. Only the Lord knows about the exploits of others, but this does not detract from their intercession about the Christians living now. “Being humiliated and insulted, they showed the strength of the spirit, which they gained by their confession and martyrdom, without having exchanged them for visible well-being and wealth. We, immersed in the daily bustle, often forget about them. Let us think, don't we betray them, when we are thoughtlessly following a broad path of excessive anxiety and concern for exclusively earthly well-being. This is the way of forgetting your gospel duty towards God and your neighbors and immersing yourself in virtual reality, where the sin is committed as if it’s “make-believe”, but also defiles the immortal soul, makes it deadly, unresponsive to the grace of Christ the Resurrection. We need to remember, honor and know the lives of holy confessors, whom we often bracketed our consciousness. Why don't everything work out in a Christian way? Because they have lost the firmness of faith that Christians of the era of persecution of the twentieth century had. After all, it was their blood that paid for the years of our prosperity, their feat of faith restored our Church after 70 years of persecution. In vain are the contemporary like-minded supporters of those persecutors, watching how, in the conditions of the most severe modern crisis, destroying state borders and independence of countries, weakening the spiritual foundations and moral foundations of society, our Church is reborn and becomes the focus of salvation for Russia and the entire Russian world, ”concluded Metropolitan Clement. The winner of the Patriarchal Literary Award, the author of the book Living in Help, writer Viktor Nikolaev, in his word explained that the study of the feat of the new martyrs and their memory serve as an example and contribute to the education of honesty, loyalty and patriotism in our society. A report on the feat of Astrakhan priest-martyr Mitrofan (Krasnopolsky) was made by the tree guard, the head of the department for canonizing the saints of the Astrakhan diocese, Hegumen Iosif (Marian). The ministry and works of Vladyka Mitrofan remain relevant not only for Orthodox Astrakhan, but also for the entire Russian Orthodox Church. Thanks to the personal example of Metropolitan Mitrofan, his pupils defended the shrines in the Astrakhan diocese and became assistants to the scholars. Thaddeus (Ouspensky) already in the 20s. Twentieth century. As a representative from the Astrakhan Diocese, Vladyka Mitrofan took an active part in the restoration of the Patriarchate at the Local Council of 1917-18. Another merit of Vladyka Mitrofan was the ascetic works on glorifying the martyr Joseph, Metropolitan of Astrakhan, now revered as the patron saint of Astrakhan land. With his martyr's demise, Vladyka Mitrofan set an example of steadfastness in the Orthodox faith for Christians for all subsequent times. Elena Dolmatova, Head of the Resource Department of the Astrakhan Regional Scientific Library, also made a presentation on the new martyrs. The conference was held by the leading expert of the Publishing Council, Priest Andrei Stepanov.

A round table devoted to the 400th anniversary of the establishment of His Holiness Patriarch Filaret was held at the Novospassky Stavropegic Monastery

A round table devoted to the 400th anniversary of the establishment of His Holiness Patriarch Filaret was held at the Novospassky Stavropegic Monastery В Новоспасском ставропигиальном монастыре прошел круглый стол, посвященный 400-летию поставления Святейшего Патриарха Филарета print version June 4, 2019 17:43 On June 1, 2019, a round table was held at the Novospassky Stavropegic Monastery for the 400th anniversary of the Patriarch of Moscow and All Russia, Philaret (Romanov) . Before the event, the first deputy manager of the Moscow Patriarchate, the governor of the Novospassky monastery, Bishop Dionysius of the Resurrection, made a requiem litia to the holy Roman Patriarch and all the blessed Mother of his ancestors in the burial of the Romanovs, the temple of the Sacred Sovereign Sacred Blessed Sacred Blessed Sister in the burial of the Romanovs, the Sacred Blessant in the roman temple of the Holy Roman Church, the Sacred Blessing Room Then the conference participants moved to the refectory of St. Nicholas Church monastery, where the work of the round table began. The event was organized by the Novospassky Monastery together with the State Historical Museum and its branch - the Museum of the House of the Romanov Boyars on Varvarka. The meeting was led by the head of the department of the Historical Museum “Chambers of the Romanovs boyars”, honored cultural worker of the Russian Federation G.K. Shutskaya and the director of the Church and Archaeological Museum of Novospassky Monastery I.V. Plotnikov. Bishop Dionysius of the Resurrection addressed the round table with a brief greeting. The conference was attended by the great-great-grandson of Emperor Alexander III P.E. Kulikovsky and his wife. Anticipating the speeches of the participants, P.E. Kulikovsky addressed the audience with a speech in which he noted the strong ties of the Novospassky monastery with the Romanov family for more than 500 years. A descendant of the Romanov dynasty, often in Russia and assisting many projects to perpetuate the memory of their ancestors, stressed the important role of His Holiness Patriarch Filaret in the history of the Fatherland and expressed the hope that the 400th anniversary of his ascension to the Patriarchal Throne (official date - June 24) will remind about the service of the family of the Romanovs to the Motherland and about the great Russian patriot, which was Patriarch Filaret. The scale of the Patriarch’s personality, who was the father of the first tsar from the Romanov dynasty, Mikhail Fedorovich, soldier, prisoner, monk, diplomat, statesman, builder, defender of Orthodoxy, was revealed in subsequent reports by L. Sc., Senior researcher at the Institute of Russian History of the Russian Academy of Sciences. E. Morozov (“Patriarch Filaret as co-ruler of his son”) and candidate of historical sciences, candidate of theology, doctor of church history, professor of the department of general and Russian church history and canonical law of the Orthodox St. Tikhon Humanities University V.I. Petrushko (“Patriarch Filaret and Tsar Mikhail Fedorovich - a symphony of priesthood and kingdom”). Honored Culture Worker of the Russian Federation G.K. Shchutskaya presented the report “Artistic images of the Romanovs boyars” to the audience, in which she spoke about the results of her long-term search for portraits of members of the Romanov family in archives and museum collections. Candidate of Historical Sciences, Associate Professor, Head of the Department of Auxiliary and Special Historical Disciplines at the Historical and Archival Institute of the Russian State Humanitarian University E.V. The bees in the report “The Name of Patriarch Filaret in the dynastic tradition of the Romanovs and Rurikovichs” traced the tradition of naming Theodore (the worldly name of the Patriarch) of representatives of both Russian dynasties. Researcher of the Department of Archeology of Moscow Russia of the Institute of Archeology of the Russian Academy of Sciences I. I. told about the archaeological work carried out in the tomb of the boyars of the Romanovs in the Novospassky Monastery. Elkina, who demonstrated a detailed photo report about the excavations. The topic was continued by the leading researcher of the Department of Theory and Methodology of the Institute of Archeology of the Russian Academy of Sciences, the doctor of historical sciences MB Mednikova in the report “History of everyday life in the focus of bioarchaeological research”, introducing the participants of the round table with the newest methods of interdisciplinary research that were used in the study of burials of the XVII-XVIII centuries in the Znamenskaya Church of the Novospassky monastery. Candidate of Historical Sciences, employee of the Museum “Chambers of the Romanovs Boyars” R.A. Maiorov devoted the report “Mythologization of the Image of Patriarch Filaret in the Historical Literature of the Beginning of the 21st Century” to a critical review of the recent pseudo-historical publications and publications that significantly distort the significance of state activity and often the very image of representatives of the Romanov dynasty. Speaking at the end of the round table, Candidate of Cultural Studies, Associate Professor of the Department of Educational and Research Center for Regional History, Local History and Moscow Studies at the Historical and Archival Institute of the Russian State Humanitarian University D.M. Abramov made a presentation of the book Tsar Dimitri, which had just been published, written by him in collaboration with MD. Kovaleva. Based on the works of the historian SD Sheremetyeva (1844-1918), the authors of this study offer a new look at the events in Russia of the end of the XVI - beginning of the XVII centuries. At the end of the performances, a small concert was organized for the participants of the round table: the Rule of Faith missionary choir of the Novospassky Monastery under the direction of M.Yu. Rogozinsky performed the ancient monastic chants in the harmonization of Metropolitan Jonathan (Eletsky) and the nun Juliana (Denisova).

Speech by Bishop of Budimlyansky and Nikshichsky Ioannikia (Serbian Orthodox Church) at the conference "Violation of the Rights of Believers in Ukraine"

Speech by Bishop of Budimlyansky and Nikshichsky Ioannikia (Serbian Orthodox Church) at the conference "Violation of the Rights of Believers in Ukraine" Выступление епископа Будимлянского и Никшичского Иоанникия (Сербская Православная Церковь) на конференции «Нарушение прав верующих на Украине» print version June 5, 2019 11:31 The international conference, organized by the Council for Cooperation with Religious Associations under the President of the Russian Federation, the Interreligious Council of Russia , the Russian Association for the Protection of Religious Freedom and the Imperial Orthodox Palestinian Society , was held on May 29, 2019 in Moscow. The actions undertaken by the Patriarchate of Constantinople in Ukraine to recognize and merge two groups, headed by two dissenters (one of whom is anathematized), and the provision of the created “autocephaly” that was not recognized by any of the other Orthodox Churches, has nothing that would occur in accordance with the holy canons and the generally accepted church procedure regarding the granting of autocephalous status. If at the very beginning serious canonical violations were committed (first of all, there was an invasion of the canonical territory of the Moscow Patriarchate and the self-governing Ukrainian Orthodox Church without their consent and the “repeal” of the Decree of Constantinople Patriarch Dionysius IV dated 1686, by which the Kiev Metropolis was transferred to the Moscow Patriarchate , with the persistent refusal of a dialogue with the Moscow Patriarchate and other Orthodox Churches, who pointed out these violations), and all subsequent actions were and non-canonical. The Russian Orthodox Church promptly thoroughly analyzed the actions of Fanar and gave them an assessment based on the canonical basis, which helped other Orthodox Churches to take the right position on this painful issue. Without going into more detail on the canonical side of this question, we will indicate only a few important details relating to it. The Patriarchate of Constantinople in this case showed its readiness to interpret the age-old ecclesiastical positions in accordance only with its interests, ignoring the inviolable rights of others and the legal logic as a whole. Regarding the repeal of the decision of 1686 to transfer the Kiev Metropolis to the Moscow Patriarchate, we believe that, following this logic, it can also cancel other similar documents that are important for the Churches, including Tomos, given in past centuries to other Local Churches. The right to accept the appeal, which the Constantinople throne used during the Byzantine Empire in its area of ​​jurisdiction, he now wants to extend to the entire Orthodox universe, based on the interpretation of the 9th and 17th canons of the IV Ecumenical Council. This interpretation has no basis in ecclesiastical law and is not accepted by most other churches, nor is a similar interpretation of the 28th canon of the same Council, on the basis of which Constantinople wants the entire Orthodox diaspora to be under its jurisdiction. On this and similar interpretations of the sacred canons, the Constantinople ideologues base their doctrine on the "primacy of power" of the Patriarchate of Constantinople. Although indications of this doctrine can be found in the ancient past of the Church of Constantinople, we see that it began to gain momentum quickly at the beginning of the third decade of the 20th century, from the time of Patriarch Meletius (Metaxaxis) up to the current Patriarch Bartholomew. Based on the primacy of the honor of the Patriarchate of Constantinople in the diptych of the Orthodox Churches, this ideology went much further, up to the postulation of the thesis that all Orthodox Churches acquire their canonicity only in communion with the throne of Constantinople, that without this Patriarchate there is no Orthodoxy and that the Patriarch of Constantinople is the primate of all the Patriarch of Constantinople. , "The first without equal." When such a new doctrine of the Fanaric ideology on the primacy of the Constantinople throne is also joined by a new doctrine on the special rights of the Mother Church in relation to the Daughter Churches, which it spawned, we can expect even greater problems. Many examples, including events in Ukraine, indicate that this Mother wants not only to retain power over her Daughters, but also to seize some of their temples for her stavropegia, to get all their diaspora, and also to deprive them of the right to independently make worldview and etc. Any ideology, especially the church, always has practical life consequences. As a logical consequence of the attempts at Fanar to belittle the doctrine of Christ as the Head of the Church, divine epithets are assigned to the Patriarch of Constantinople: “The head of the Orthodox body”, without which “all Local Churches will be like sheep without a shepherd”, “the first without equal”, which has the right of judgment last resort over all Orthodox hierarchs in the universe. The ancient predecessors of the Ecumenical Patriarch, who challenged the claims of the Roman bishop over authority over the entire Church, adhered to the New Testament principle that Christ is the Head of the Church, and any attempt to appropriate this primacy is contrary to His teaching. The ideology now proposed differs from the Orthodox ecclesiology and the teaching on the conciliarity of the Church, so it is not surprising that already now, because of it, disorder has arisen in Ukraine, and tomorrow we can expect them in many other places. From the above, it is clear that the interest of the Patriarchate of Constantinople was stronger than any canonical reasons for making a number of decisions, the culmination of which was the unacceptable provision of autocephaly to the schismatics in Ukraine. The justification voiced that it was allegedly made of maternal care and love for the excommunicated brothers, in fact simply covered the material and other interests of the Patriarchate of Constantinople. However, we are convinced that the main cause of this problem lies not in the incorrect application of canons and even in the interests of the Patriarchate of Constantinople, but in the anti-Russian policy of some Western countries. Of course, it is especially difficult for the Church to realize that the Patriarch of Constantinople is on the wave of this policy, under the guise of healing, further deepening the wounds on the body of the Ukrainian Church. The analysts are right that a coup d'état on Maidan, accomplished under the leadership of the Western powers with the full support of splitting organizations and uniates, are directly linked to the recent artificial unification of schismatics and the assignment of autocephalous status to this dubious structure. A political coup was not enough to poison the relations between Ukraine and Russia — for this, a religious coup was also needed, in which the canonical Ukrainian Orthodox Church would be involved, if possible. Fortunately, it failed. In the project of forming a “new Orthodox church of Ukraine”, the former president of Ukraine P. Poroshenko, with the full support of the West and Patriarch Bartholomew, assumed the regrettable role of a false messiah. He grossly violated the Constitution of his country and, abusing his position, intervened in matters relating exclusively to the church sphere. During his reign, we could see the emergence of a caricature version of Caesarepapism in a pro-European (at least in words) and pro-Nat secular state. Everything that is forbidden and unthinkable in Western democracies, in Ukraine, has received the approval and support of the West, primarily of America. The greatest injustice during the reign of this president was committed against the canonical Ukrainian Orthodox Church, its Primate, the Most Blessed, Metropolitan Onuphrius , her bishops, clergy, and the people of God. In order to persuade them to follow short-term political trends and enter the aforementioned project, force and coercion, seizure of temples, forced conversations in the Security Service of Ukraine, pressure from the media, and the like were used against the canonical Church. Thank God, the Ukrainian Orthodox Church was able to withstand pressure and provocations, firmly remaining in canonical positions, maintaining faith and its shrines, nurturing and strengthening the unity of its people, who were entrusted to them by God in the most difficult times. She ascended to her Calvary, remembering the Cross of Christ and His Resurrection. Unfortunately, she also had several of her Judas in the person of two bishops-traitors and a small number of clergy. However, no matter how painful and sad it was, the Church was not weakened by this betrayal — it was simply cleared. When analyzing the church issue in Ukraine, special attention should be paid to ethnophyletism. Generally speaking, this phenomenon is characterized by hatred and intolerance towards other peoples. On the other hand, all ethnophiles fanatically emphasize their own characteristics, both national and religious. Ethnophyletism in one nation subordinates religious feeling to nationality, and in this form, faith, even if it is formally called Orthodox, turns into a nationalist sect. The Orthodox Church of Constantinople was inclined to attribute the heresy of ethnophyletism, primarily to the Slavic Orthodox peoples. Leaving aside the question of whether she was right and to what degree she herself resisted this temptation, let us pay attention to how the Patriarchate of Constantinople reacted to ethnophyletism in Ukraine. A typical example of ethnophyletism is seen in the activities of the schismatic groups of Filaret Denisenko and Macarius Maletich on the territory of modern Ukraine: these groups are distinguished by their hatred for Russia, and this is part of their identity because they were created as anti-Russian associations. In this respect, they are most similar to the Greek Catholics in the West of Ukraine. Western countries used ethnophyletic dissenting groups during the uprising on the Maidan in 2014, and later in the regrettable civil war, which continues to this day. It is worth noting that the explicit ethnophyletism of the splitting groups in Ukraine did not prevent the Constantinople Patriarchate from making a non-canonical decision on their rehabilitation. Moreover, ethnophyletism was only strengthened with the granting of “autocephaly” to these artificially united structures. Coordination between the Western countries and the Patriarchate of Constantinople during the double coup in Ukraine — political and ecclesiastical — is more than obvious. In both cases, Ukrainian pseudo-church ethnophyletism was used as fuel in order to create a politically and spiritually anti-Russian Ukraine once and for all. After the foregoing, one should ask: what is the result of the actions of the Constantinople Patriarchate in Ukraine? As it was possible to assume, nothing was achieved except strengthening the Ukrainian split and the emergence of the danger of further splits at the pan-Orthodox level. In Ukraine, with rare exceptions, all remained in the same place where they were before. However, all Orthodoxy as a whole is aware of and feels that the consequences of the non-canonical actions of the Constantinople Patriarchate can be fatal. They have already manifested themselves everywhere, and especially they are noticeable in the diaspora, where all-Orthodox liturgical meetings are no longer held. The negative consequences of the steps made by the Patriarchate of Constantinople touched Holy Mount Athos, with which all Orthodox Christians, without exception, are spiritually connected. If the Ukrainian schismatics, with the support of the Patriarch of Constantinople, continue to serve on the Holy Mountain, we can expect dangerous schism among the Athonite and deepening the wounds existing on the Body of Christ. Because of the non-canonical, political sphere and the invasion of the Patriarchate of Constantinople in Ukraine motivated by earthly interests, its reputation in the Orthodox world has fallen dramatically. They can only blame themselves for this, seeing the reason in their new ecclesiology, in their own interpretation of the canons, in decisions harmful to the whole of Orthodoxy. None of the Orthodox Churches wanted either to jeopardize the reputation of the Church of Constantinople, to challenge her honor, or to deprive her head of first status among equals and other privileges that flow from this; but at the same time, these honors cannot be extended without a limit. Today, the position of the Ukrainian Orthodox Church is as difficult as the position of the ancient Kyivan metropolis in the 16th-17th centuries, before joining the Moscow Patriarchate in 1686. And in some ways, it may be more difficult, because the then Kyivan metropolis was under pressure from Uniatism and the Polish-Lithuanian authorities, and today, the Uniates, schismatics, some of the Ukrainian authorities are fighting at the same time, and the Patriarchate of Constantinople is inclined to put questioned her position, name and canonical status. The authorities of Ukraine also tried to forcibly change the name of the Ukrainian Orthodox Church, but, thank God, at the moment it failed. The recent decisions of the Patriarchate of Constantinople, before and after the proclamation of the so-called "PTSU", prompted the schismatic groups to seize the temples of the canonical Church with the support of the authorities and to expel the clergy and believers from them. Some priests were led to invitations of the Patriarchate of Constantinople and left the Ukrainian Orthodox Church, joining the schismatics. At the same time, loyalty to the canonical order, prayer and devotion to the will of God united and strengthened from within the Ukrainian Orthodox Church, made it able to withstand various trials and pressures from different sides. The pious Ukrainian people now have the opportunity to see where the true faith and patience of the saints is (Rev. 14:12). Ukrainian bishops, led by the Primate of the Ukrainian Orthodox Church, Metropolitan of Kiev and All Ukraine Onufriy, are faithful pastors for all Orthodox, regardless of party affiliation or nationality. Preserving the values ​​of Ancient Russia, Kiev, which is the Mother of Russian cities, this Church protects its roots, showing that it does not want to change the history during which it formed a brilliant culture, increased literacy and spirituality in people, created beautiful shrines, gave birth to many saints, confessors and martyrs. Keeping the liturgical and canonical unity with the Moscow Patriarchate as its autonomous part, it simultaneously expresses the peculiarities of the Ukrainian people. Keeping its identity, it is also an integral part of the "Russian World". She overcame all types of ethnophyletism: Ukrainians, Russians, and a great number of those who have a multi-layered Russian-Ukrainian identity, as well as representatives of other nations who want to remain in the canonical Church and in unity with all Orthodox are saved. The Ukrainian Orthodox Church accepts both its beloved children and the pro-Russian and pro-Western residents of the vast Ukrainian land, building the spiritual unity of all in the house of God, where there is neither Jew, nor Hellenes, nor Ukrainians, Russians, Poles or Lithuanians, but we are all God's people , New Israel, redeemed by the Most Pure Blood of the Lord God and our Savior Jesus Christ.