This presentation was delivered on April 29, 2025, during the Round Table “Contemporary Ukrainian Orthodoxy: Debunking Myths for the Sake of Reconciliation and Social Consolidation in Ukraine,” organized by the “Sofiyske Brotherhood” with the support of the Renovabis Foundation. The Sofiyske Brotherhood may not necessarily share the views of the speakers; likewise, individual opinions expressed within the project may not reflect the consolidated position of the Brotherhood.
Archpriest Volodymyr Vakin, Rector of the Volyn Orthodox Theological Academy (OCU)
Dear clergy, colleagues, and friends,
The first topic we must address is our theological and canonical vision for the future of Orthodoxy in Ukraine.
It’s important to highlight the current tendency: many have begun to treat the simultaneous existence of two or more Orthodox jurisdictions in Ukraine not as a temporary anomaly, but as a legitimate, permanent state. This is dangerous—because Ukraine is now facing not just a clash of civilizational values, but a clash of two ecclesiologies.
One ecclesiology is rooted in the ecumenical, universal nature of the Church, grounded in patristic tradition. As Archbishop Vasilly Krivoshein noted (in his reflections on Catholics and autocephaly), we must understand catholicity and locality in a trinitarian framework. Just as the Trinity is one in nature but three in persons, so too the universal Church is one in essence, and the local churches are distinct hypostases of that one reality. We cannot imagine one hypostasis severed from the rest while sharing the same nature. This is ecclesiology Model A.
Model B is confederal ecclesiology, in which local churches may not communicate sacramentally. Here, belonging to Orthodoxy is general, and each church is self-sufficient. Tragically, in this model, Eucharistic communion becomes little more than a symbol of diplomatic ties, not the defining feature of ecclesiological unity. It’s easy to see which churches lean toward each model.
In my view, it is a grave risk—and a poor compromise—to accept the parallel existence of two Orthodox jurisdictions in Ukraine purely to avoid conflict or lower tension. We must decide which ecclesiological model we uphold. If we choose Model A—the Ecumenical model—then we must honestly acknowledge that division exists in Ukraine and that it is a bleeding wound, not something to be normalized.
Father Kyrylo Hovorun offers a helpful metaphor: the Church is like a sacred building, and scaffolding—traditions, temporary structures—surround it. A confederative approach essentially walls off internal sections, turning the sacred building into something resembling a multi-family dormitory—a tactic commonly used during the Soviet era.
As a way forward, I propose a series of transitional phases with defined timelines. These should be guided by a mediating authority, ideally the Ecumenical Patriarchate, along with other local churches, to heal the divisions.
Sadly, the recent visit of the Serbian Patriarch to Russia—with statements endorsing confederal ecclesiology—is a setback. These declarations extend into the emerging political architecture of Europe, thereby influencing church structures in new and troubling ways.
A second critical theme is a return to the Kyiv tradition of sobornist (conciliarity). We must recognize that all jurisdictions are carrying phantom burdens of Muscovite-style administration, and we want to avoid birthing an “RPC 2.0.” To foster sobornist culture, Ukrainian Orthodoxy needs to incorporate preliminary expert and community consultations on agendas, documents, episcopal candidates, and more. Unfortunately, Muscovite autocratic practices are still deeply embedded, and it will take time and dedicated effort to cultivate a healthy, participatory church culture.
This will require theologians, clergy, laity, and church educational institutions to assume an active and collective role in church life—hallmarks of the centuries-old Ukrainian sobornist tradition. These are precisely the elements that must unify us and propel the healthy growth of our local church. May this effort succeed.