Politics or the Gospel? Why do Patriarchs bless war from both sides?
Patriarchs of Constantinople and Moscow made statements about the war in Ukraine on the same day. What do they mean, and do they contribute to peace in our country?
On February 23, 2025, on the eve of the third anniversary of Russia’s full-scale invasion of Ukraine, Patriarchs Bartholomew and Kirill made statements. What are they about, and what are they aimed at? In what context were they made? These are crucial questions, as the positions of religious leaders of such stature can either bring peace closer to our war-ravaged land, or, conversely, push it further away.
Political support on the Sunday of the Last Judgment
Patriarch Bartholomew delivered his speech after the Divine Liturgy at St. Nicholas Church in Djibali, in the presence of the Ukrainian Consul General and members of the local Ukrainian community, as well as consuls or representatives of the consulates of Australia, Belgium, Bulgaria, France, Denmark, Switzerland, the Netherlands, Poland, Romania, Moldova, and Argentina.
It is unlikely that all these diplomats suddenly decided to pray together in an Orthodox church. Rather, they were invited specifically to hear Patriarch Bartholomew’s statement. In fact, it was a political event conducted during a religious service. The week before Great Lent, which the Church commemorated on that day, is called the Sunday of the Last Judgment. Usually, clergymen deliver a sermon on this key topic for every Christian. However, the head of the Phanar preferred to make geopolitical statements. There was, however, a mention of the Last Judgment, but again, in a political context.
Patriarch Kirill participated in events marking Russia’s Defender of the Fatherland Day. He laid wreaths at the Tomb of the Unknown Soldier in Alexander Garden near the walls of the Moscow Kremlin. On the same day, he sent his congratulations to President Putin.
Both patriarchs expressed support for the leaders of Ukraine and Russia, respectively – Zelensky and Putin. A quote from Patriarch Bartholomew’s statement: "We acknowledge the tireless efforts of President Zelensky for the defence and protection of Ukraine’s sovereignty and integrity." A quote from Patriarch Kirill’s congratulations to Putin: "I am convinced that the determination and foresight of the state leadership, together with the devotion of our soldiers to the Fatherland, will continue to contribute to the consolidation of the people, inspiring them to new good deeds for the glory of Russia."
These quotes are from speeches where the Presidents of Ukraine and Russia are mentioned personally. However, in many other parts of the Patriarchs' words, the meaning can also be applied to the leaders of both countries.
Patriarch Kirill’s posiiton
It is no secret that Patriarch Kirill supports the war in Ukraine. His numerous statements leave no doubt about this. On 23rd February 2025, in a letter to Putin, he expressed himself in a similar manner: "By fully supporting the participants of the Special Military Operation and providing humanitarian aid to residents affected by this confrontation, the archpastors and pastors of the Russian Orthodox Church tirelessly call on the entire society to unite and act, to have firm faith, and to pray for those who protect our country from hostile forces and various encroachments, who defend traditional family and spiritual and moral values, and who ensure the freedom and true independence of Russia."
We have often asked ourselves: how does Russia’s war of conquest in Ukraine (and it is precisely a war of conquest, as Russia has already "legalised" four Ukrainian regions) "defend traditional family and spiritual-moral values"? Why does the Russian Orthodox Church provide "full support" to participants in a war on the foreign territory, a war that has resulted in the deaths of hundreds of thousands of Orthodox Ukrainians and Russians? What is the connection here?
And most importantly – should a Christian pastor be speaking about ensuring the "true independence" of a state? How does this align with the teachings of the Church and the Gospel?
Patriarch Bartholomew’s position
Determining the position of Patriarch Bartholomew is somewhat more complex but still possible. A quote from his statement on 23 February 2025: "Today, Ukraine once again fights not only for its territorial integrity but for its very existence. [...] The international community must not look away or be deceived by false narratives and disinformation. It must not allow oppression to persist or accept compromises that undermine fundamental rights. The future must be built on the firm ground of international law, self-determination, and mutual respect—not coercion and submission."
References to territorial integrity and "compromises that undermine fundamental rights" can be interpreted as support for Ukraine’s political stance, which advocates for continuing the war until full territorial integrity is restored. This has been repeatedly stated by the President of Ukraine and senior officials, who have emphasised the need to restore Ukraine’s territorial integrity within its internationally recognised borders, meaning the 1991 borders, including the Crimea.
And no one disputes that this would be entirely just. However, the question arises: how many more lives of Ukrainian citizens must be sacrificed on the altar of this victory? And is it even possible, given the current international political realities and the state of Ukraine’s economy and social sphere? After all, Zelensky himself has stated recently that "the most valuable thing in Ukraine is its people", whom "we desperately do not want to lose." As for territories, he suggested they could be reclaimed "through diplomatic means" in the future.
Many political analysts agree that, in reality, the war for the restoration of territorial integrity carries enormous risks for the very existence of the country. So, what exactly is Patriarch Bartholomew advocating?
It is impossible to draw a definitive conclusion from his words. However, if we consider them in a broader context, a particular picture emerges. Patriarch Bartholomew has long been a close associate of former U.S. President Joe Biden. The Constantinople Patriarchate has long-standing and strong ties with the U.S. Democratic Party. The head of the Phanar has, for many years, aligned himself with the liberal agenda of the U.S. Democrats. This includes support for the BLM movement, gestures towards LGBT ideology, calls to vote for Joe Biden in elections, etc.
Since the current U.S. president, Donald Trump, has positioned himself as a fierce critic of both Joe Biden and the liberal agenda, one could infer that Patriarch Bartholomew, if not openly opposing Trump, at the very least does not support his policies. Trump's stance on Ukraine revolves around the immediate cessation of the war to save thousands of Ukrainian lives, even at the cost of concessions, injustice, and compromises on territorial issues.
It is within this context that Patriarch Bartholomew’s words should be understood: "The international community must not [...] accept compromises that undermine fundamental rights." Notably, Trump’s team is currently engaged in negotiations with Russian leadership without Ukraine’s involvement. Patriarch Bartholomew also addressed this issue: "This process must include Ukraine as an equal participant, affirm its right to exist without fear, and bring healing to a land devastated by combat."
In essence, everything he said is correct and just. However, in the context of today’s relations between Ukraine, the U.S., Europe, and Russia, it sounds like criticism of Trump's efforts to establish peace "here and now".
The conclusion that can be drawn from the speech of the head of the Phanar is as follows: peace is essential for suffering Ukraine, but it must be solely on the terms of the Ukrainian authorities. And since they are not ready for peace at present, then peace is not needed.
Therefore, in answer to the question posed in the article’s title, it can be said that the head of the Russian Orthodox Church directly blesses the war in Ukraine, while Patriarch Bartholomew does so indirectly.
What was missing from both Bartholomew’s and Kirill’s speeches were words about peace, calls to end the bloodshed and negotiate a path towards peaceful coexistence. Yet, coming from religious leaders, such appeals would have been entirely logical and expected. The Primates of Local Churches should call for an end to the war, for the preservation of human lives, for setting aside certain interests in order to stop death and suffering. After all, human life is the most valuable thing on this earth. But we did not hear this from Patriarchs Kirill and Bartholomew. Both support their respective political forces and advocate for their interests.
Compassion for victims: for all, or only the “convenient” ones?
To be fair, at the beginning of his speech, the Constantinople Patriarch did mention the suffering of the Ukrainian people, the dead, and the destitute. A quote: "Three years have passed since the unjust and devastating invasion of Ukraine by the Russian Federation. During this time, countless lives have been lost, homes destroyed, and entire communities displaced. Families remain separated, cities lie in ruins, and millions have been forced into exile. This war has left deep wounds—not only upon the land but also in the hearts of those who suffer."
All of this is a bitter truth, the horrifying reality of our time. Yet, in saying all this, Patriarch Bartholomew failed to mention some very important matters. The majority of the Ukrainians who have suffered, along with the cities and churches that have been destroyed, belong to the Ukrainian Orthodox Church (UOC). And beyond the suffering caused by the war, they are now also forced to endure violent and coercive actions by the Orthodox Church of Ukraine (OCU), as well as the authorities who support it.
Patriarch Bartholomew states: "The Holy Great Church of Christ cannot remain indifferent when injustice prevails." But is it truly "justice" when, because of his actions, millions of people in Ukraine have turned against one another? When priests and parishioners are beaten by supporters of Bartholomew’s OCU? When the families of priests are thrown out onto the streets, children included, from their church homes? The entire world is already aware of this.
Another quote from Patriarch Bartholomew’s speech about Ukrainians: "…through every trial, they have remained steadfast, preserving their faith ... We recall today’s Gospel, reminding us that we serve Christ in serving the suffering, the exiled, and the imprisoned."
Yes, he speaks about the war. But can’t these words also apply to the UOC communities who have been driven from their churches and homes by the “offsprings” of the Phanar head? Were they not the ones who “through every trial, they have remained steadfast, preserving their faith”? Is it not for them – the suffering, the exiled, and the imprisoned – that Christ calls us to serve?
Unfortunately, Patriarch Bartholomew carefully avoids addressing the suffering of the UOC in his speeches. For him, a Ukrainian is always a parishioner of the OCU, one who fully supports the initiatives of Zelensky, Yelensky, and other state agents.
Who will rise again: a human or a state?
The Lord always spoke of the rise of a human, never of the rise of a state. However, Patriarch Bartholomew focuses precisely on this. A quote: "Just as Christ’s Resurrection follows His Passion, so too do we believe that Ukraine will rise again, that the darkness of war will not endure, and that the light of righteousness will shine anew."
Whether intentionally or not, the head of the Phanar has echoed one of the slogans of the UPA from the mid-20th century.
But is it even appropriate to speak of the rise of a state in the context of Christ’s suffering? Is this not a distortion of meaning? After all, Christ suffered not for nations and states, but for every individual on earth: "For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16). Yes, the greatness of a state may be something that many people desire. It is what politicians and officials strive for. But is this not precisely what is meant by the words: "For that which is highly esteemed among men is abomination in the sight of God" (Luke 16:15).
Jesus Christ could have engaged in the political life of Judea 2,000 years ago. The people expected and even demanded this of Him. Everyone dreamed of casting off the yoke of the hated Romans and restoring the independence and sovereignty of the Jewish Kingdom. But the Lord did not do this. Nowhere in His sermons do we find political slogans, calls for rebellion, punishment of the aggressor, demands for a just peace, or the "rise" of Judea. He speaks only of the individual, of the human soul, of its salvation and resurrection – of its immeasurable value before God.
Should today’s pastors and archpastors not speak of the same? Should they not, like Christ, call people to repentance and to the fulfilment of God’s commandments? And why do we not hear this from Patriarchs Bartholomew and Kirill? Why do they rant more and more about politics, fundamental rights, and so on?
After all, only following Christ’s commandments can bring peace, justice, and truth to the earth.
