Recently, an interview with Patriarch Daniel of Bulgaria was published, but it cannot be described as informative due to the numerous inaccuracies it contains. There is one-sided support for the positions of the Russian Orthodox Church and, unfortunately, no mention whatsoever of the Russian invasion that has been ongoing in Ukraine for more than three years.
In the published interview, Patriarch Daniel emphasized that “the Bulgarian Orthodox Church remains in communion with all the canonical Orthodox Churches and has not severed relations with any of them,” while further clarifying that “the Bulgarian Orthodox Church, along with ten other local Orthodox Churches, does not recognize the Orthodox Church of Ukraine under Metropolitan Epifaniy, which received autocephaly from the Ecumenical Patriarchate.”
As we understand, this reflects a parallel with the new ecclesiology promoted by the Russian Orthodox Church, which violates numerous canons. Ecclesiastically and according to the Holy Canons, the absence of communion with the Autocephalous Church of Ukraine, as observed by the ten Churches, is not valid. The Second Canon of the Council Antioch states, “He who is in communion with those outside of communion is himself outside of communion.”
One is the communion in Christ, one is the common Chalice, one Body is the Church. Since we all commemorate Ecumenical Patriarch Bartholomew, we remain in communion with Archbishop Epifaniy of Kyiv, even if we have not concelebrated with him.
If the clergy of the Autocephalous Church of Ukraine are considered to be outside of communion, then anyone who maintains communion with them is likewise outside of communion. The same applies to those who have communion with those who receive communion from those outside of the communion.
Therefore, this is the position of the Church of Bulgaria, as stated by the Patriarch. This is Orthodox ecclesiology, precisely as defined by the Holy Canons. The other theological arguments being put forward are merely fabrications by the Russian Orthodox Church, designed to maintain control over local Churches, such as that of Bulgaria.
A primary—and perhaps the most significant—reason why ten local Churches remain hesitant to recognize the Church of Ukraine is the fear of division that the Russian Orthodox Church is ready to sow within any Church that dares to do so. Their actions in the ancient Patriarchate of Alexandria serve as a clear example and warning.
Without shame or reverence for God, they intuded the canonical territory of the Patriarchate of Alexandria by imposing an Exarchate, blatantly violating dozens of sacred Canons of the Church. The Russian Orthodox Church has committed a blatant act of arbitrariness. Without the mandate of an Orthodox synod, it arrogantly assumed powers reserved exclusively for such synods.
It took it upon itself to punish the Patriarchate of Alexandria and to act as judge over the entire Orthodox world, without any canonical legitimacy. It unlawfully intruded the canonical territory of another Church, seizing rights that do not belong to it. This flagrant violation of numerous Holy Canons exposes the Russian Orthodox Church’s blatant disregard for canonical order, true ecclesiology, and the unity of Orthodoxy.
Furthermore, it spreads fear among all other local Churches, which keenly perceive the severe consequences they could face should they follow a similar path.
Another significant misinformation from the interview is the claim that the churches under the jurisdiction of the Church of Ukraine remain empty—an assertion that is far from the truth. In reality, these churches are often overcrowded, which is entirely understandable given the circumstances. Where else can people, who endure relentless and merciless Russian bombings daily, seek refuge if not in the house of God? The Autocephalous Church is actively constructing many new churches to replace those destroyed by the rockets of the so-called “Orthodox” Russians.
Yet, the Patriarch makes no mention of this reality. Instead, he chooses to obscure the truth by focusing on isolated incidents of attacks against priests of the Russian Orthodox Church of Ukraine. While such attacks are indefensible, they must be understood within the context of the Ukrainian people’s profound anguish toward those who support the killers of their children.
What is truly tragic is that the Patriarch completely neglects to speak of those who are genuinely persecuted—the innocent civilians who seek shelter in their homes only to have missiles strike suddenly, claiming lives without warning. Those who have lost everything and become refugees in foreign lands. Those who mourn the heartbreaking loss of their children. Those who endure freezing nights in makeshift shelters. There is no expression of compassion or charity for these suffering souls —an omission all the more glaring given that even the most basic decency would demand empathy from a spiritual leader. At the time of the interview, Ukraine was still reeling from massive missile attacks causing widespread destruction and devastation. Yet, the Patriarch remained silent on this harsh reality.
In Article 5 of the Holy Synod of the Ecumenical Patriarchate’s 2018 decision on the Autocephaly of the Church of Ukraine, all parties were urged “to refrain from occupying churches, monasteries, and other properties, as well as from all acts of violence and revenge, so that the peace and love of Christ may prevail.”
Unfortunately, this call has not been fully heeded by either side—from the persecution of Ukrainian clergy in regions “annexed” by Russia to the incidents cited by the Patriarch of Bulgaria. Obedience to the Mother Church remains a source of salvation, as is evident.
It is deeply unfortunate that the Patriarch linked these incidents to the reception of clergy from the Autocephalous Church of Ukraine in Mount Athos monasteries, claiming that “while they were initially accepted, this has ceased due to awareness on Mount Athos of the violence and canonical violations associated with this Church.”
Patriarch Daniel’s assertion, however, is entirely detached from reality. He unjustly maligns the spiritual integrity of Mount Athos by insinuating that the persecution of Russian Orthodox clergy in Ukraine has resulted in their rejection at Athonite monasteries.
The truth is that although some monasteries initially hesitated to receive clergy and pilgrims from the Autocephalous Church, over time an increasing number have embraced them, faithfully adhering to the Lord’s command: “whoever comes to me I will never drive away.” Thus, the Patriarch of Bulgaria distorts reality by echoing the rhetoric of the Russian Orthodox Church regarding Mount Athos.
What is most striking, however, is Patriarch Daniel’s overall attitude toward the Ukrainian ecclesiastical issue, as if he is unaware of the history of the Church he leads.
The Bulgarian Orthodox Church has itself been in schism for 75 years. In 1945, the schism was healed by the Ecumenical Patriarchate in the spirit of unity, and notably, none of the bishops, priests, or deacons were re-ordained, despite their previous status as schismatics.
If the Patriarch of Bulgaria genuinely desires unity within the Church, as he professes in his interview, he would honorably proceed to recognize the Church of Ukraine—an ecclesiastical reality that is fully established and irreversible.
Instead, the Patriarch of Bulgaria has failed even to pay the customary peaceful visit to the Ecumenical Patriarchate following his election, thus revealing his intention to faithfully and unilaterally align with the Russian Orthodox Church.
With profound sorrow, we witness the devastating consequences of Russia’s invasion of Ukraine: thousands of lives lost on both sides, over a million refugees displaced, and immeasurable suffering among countless Ukrainian and Russian families mourning the loss of their children in this tragic conflict.
The pain is overwhelming, and the future remains uncertain. We share in this suffering; we stand in solidarity with those who mourn. As monks of Mount Athos, we recognize that the greatest gift we can offer is prayer. Through prayer, divine grace extends to many, while individual acts of aid, though valuable, reach only a few, limited by human capacity.
Thus, every day we lift our prayers to our Most Holy Mother, the Theotokos—protector and guardian of Mount Athos, the hope of all humanity, the joy of the sorrowful, the refuge and comfort of the afflicted—imploring her to grant peace and consolation to the souls of the suffering. We pray that they may courageously bear their crosses, with steadfast hope in the Resurrection, which will undoubtedly come, bringing with it the restoration of the Church’s unity.
Hieromonk Nikitas from Pantokratoros Monastery
