Response given during the panel discussion at the Round Table “Contemporary Ukrainian Orthodoxy: Debunking Myths for the Reconciliation of Orthodox Christians in Ukraine,” held on April 29, 2025, in Kyiv as part of the enlightening-analytical project “Contemporary Ukrainian Orthodoxy: Debunking Myths for the Reconciliation of Orthodox Christians in Ukraine and the Consolidation of Ukrainian Society,” organized by the Sophia Brotherhood with support from the Renovabis Foundation.
Oleksandr Sahan (OCU): I have two very brief questions. But first, I want to say how pleased I am that we have an initiative like the Sophia Brotherhood. I fully support these efforts and believe that an institution forming a vision of the ideal Church is extremely important today.
My two questions are as follows. First: Are we, perhaps, hiding behind biases and myths the fact that we are dealing with two fundamentally different ecclesiastical and ideological paradigms—essentially, two different Churches? One is the Church of Ivan Ohienko or Mstyslav Skrypnyk, and the other is, so to speak, the Church of John of Kronstadt, Luka Kovalenko, or Antonii Pakanich?
And when we speak of “rising above the offenses,” what we really mean is a transformation of the entire ecclesiastical and worldview paradigm. This revolution is so profound that, as with communists, it might be easier for someone to die than abandon that paradigm. Therefore, these offenses were, in fact, shaped by objective processes—not only since independence but going back over 100 years to when Leptivskyi began his speeches in the late 19th century. So, what can be done? How do we break these worldview paradigms?
My second question: Is there not a growing sense that the Sophia Brotherhood is gradually forming a third jurisdiction? Suppose three bishops arrive and say, “We are creating the ideal Church, and this is where we will do it.” Logically, things seem to be moving in that direction. I already have the sense that this idea is taking shape, that it’s in the air.
Hennadii Khrystokin: The Sophia Brotherhood is a civic organization. It is not some imitation of a Church, not a new ecclesiastical structure, not a sect. Perhaps I idealize it, but in my view, the most adequate people from different structures have gathered here to have open discussions. This is a place where we can talk about everything, representing the Church of Christ.
To return to the question: yes, these two Orthodox identities truly exist in Ukraine. That is a historical fact. The real question is—what do we do about it? We have one Church identity oriented around John of Kronstadt, Ignatius Bryanchaninov, the Optina elders, and contemporary spiritual fathers. And we also have a tradition, a Church, oriented toward a more open, nationally conscious Orthodoxy.
So, should we really try to unite them? Thirty years have shown us that this is impossible. Should we get rid of one or the other? No, that’s not the answer. I believe we must allow each jurisdiction to express all that is best—Christ-like and Ukrainian—within itself. And we must separate, like flies from cutlets, the destructive narratives and myths within each jurisdiction that prevent it from being the true Church of Christ.
Therefore, we must preserve both identities, free of the destructive deviations that hinder their ecclesial authenticity. In my opinion, both jurisdictions, both identities, have the right to their own interpretation of the Orthodox tradition—of the Ukrainian Orthodox tradition. The only condition is that such interpretation must not lead to conflict, discord, internal information wars, or confrontations. As Blessed Augustine once said: “In essentials, unity; in non-essentials, diversity; in all things, love.”