By Archimandrite Athenagoras Soupourtzis*
The recent attack on the historic Church of the Prophet Elijah in Damascus, with its tragic death and injury toll, cannot be viewed in isolation from the broader historical and geopolitical context in which it took place. The church belongs to the Greek Orthodox Patriarchate of Antioch and is a living symbol of the Greek Orthodox presence in Syria. This act of violence is not simply an episode of religious fanaticism or civil unrest. Rather, it is a targeted attack on a community that, despite being a demographic minority, holds significant historical, cultural, and spiritual importance in the broader Middle Eastern region.
Orthodoxy in the Middle East is not merely an ecclesiastical expression or a system of social reference. It functions as a condenser of historical Greek Orthodox identity, an institution of social cohesion, and a carrier of an enduring cultural presence. The Christian – and particularly the Greek Orthodox – communities in this region (formally and historically referred to as Greek Orthodox or Rum Orthodox) are not relics of the past. Rather, they are critical agents of stability within fragile state entities plagued by the delegitimization of authority, the breakdown of social structures, and the entrenchment of non-state armed actors.
In light of its historical ties with Greek Orthodox communities in the East, and within the framework of its multifaceted foreign policy, Greece is called upon to reconsider the concept of Orthodoxy as an object of international protection and an instrument of soft power. “Orthodox Diplomacy” should not be understood as retreating into premodern identity constructs or as an attempt to merge state and ecclesiastical discourse.
Rather, it is a modern, institutionally compatible, and morally legitimate strategy to counter the cultural desertification of the East.
Implementing such a strategy requires integrating the issue into national security and foreign policy. Greece must consistently advocate for the protection of Christian communities within international organizations, ensuring that this demand is ongoing and articulated in a way that prevents it from being marginalized as merely humanitarian or philanthropic.
There is also a need to establish permanent institutions capable of monitoring developments, producing evidence-based discourse, and supporting political actions. These institutions could potentially operate under the Ministry of Foreign Affairs and cooperate with the Church of Greece. The Republic of Cyprus already operates a similar service within its Ministry of Foreign Affairs.
Greece can engage in distinct cultural diplomacy by supporting schools, community structures, and the preservation of the Greek language. The attack in Damascus represents an attempt to sever a thread of historical continuity. The response cannot be rhetorical. It must be institutional, systematic, and long-term.
*Professor of Ecclesiastical and Canon Law, Volyn Theological Academy, Ukraine – Visiting Professor at the Higher Ecclesiastical Academy of Athens
Translated by: Ioanna Georgakopoulou
