<?xml version="1.0" encoding="UTF-8"?><rss xmlns:atom="http://www.w3.org/2005/Atom" xmlns:content="http://purl.org/rss/1.0/modules/content/" version="2.0"><channel><title>News and articles UOJ</title><link>https://spzh.eu/en/</link><description>Articles and news about Orthodoxy, UOC and Christianity</description><language>en</language><lastBuildDate>Sat, 02 May 2026 13:44:40 +0300</lastBuildDate><atom:link href="https://spzh.eu/en/rss" rel="self" type="application/rss+xml" /><item><title><![CDATA[ROCOR rejects to receive clerics of Constantinople Patriarchate]]></title><link>https://spzh.eu/en/news/92855-rocor-rejects-to-receive-clerics-of-constantinople-patriarchate</link><description><![CDATA[The hierarchs of the Russian Orthodox Church Outside of Russia in Munich declined Bishop Emilianos’ petition and rescinded the reception of a deacon from the Greek Orthodox Archdiocese of Australia.]]></description><pubDate>Sat, 02 May 2026 10:12:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[The Council of Bishops of the Russian Orthodox Church Outside of Russia, currently meeting in Munich, has rejected the petition to receive HIs Grace Bishop Emilianos of Meloa and also revoked an earlier decision to receive HIs Grace's Deacon Christos Karafotias. This was reported by the UOJ editorial office in the United States.
Block - on the topic (In Munich, the 100th anniversary of the German Diocese of ROCOR was prayerfully commemorated)
ROCOR emphasized that both clerics remain under the jurisdiction of the Greek Orthodox Archdiocese of Australia, since they have not received canonical release. “ROCOR is committed to following the canons regarding the reception of clerics,” a UOJ source familiar with the proceedings said.
Earlier decisions on the possible reception of the bishop and his deacon had been made by Archbishop Gabriel of Montreal and Canada, who serves as locum tenens of the Diocese of Chicago and Mid-America, but they were reconsidered at the churchwide level.
It is known that Bishop Emilianos and Deacon Christos Karafotias are currently suspended by the Constantinople Patriarchate.
As the UOJ reported, the ROCOR Council of Bishops is taking place in Munich as part of celebrations marking the 100th anniversary of the German Eparchy of the Russian Orthodox Church Outside of Russia. During the sessions, the hierarchs are discussing current issues of church life and taking part in divine services and anniversary events.]]></content:encoded><guid>https://spzh.eu/en/news/92855-rocor-rejects-to-receive-clerics-of-constantinople-patriarchate</guid></item><item><title><![CDATA[DESS experts are publicly linked to OCU – legal scholar]]></title><link>https://spzh.eu/en/news/92853-dess-experts-publicly-linked-to-oculegal-scholar-legal-scholar</link><description><![CDATA[Professor of law Dmytro Vovk noted that DESS experts operate “from the orbit of a competing enterprise,” violating the principle of impartiality.]]></description><pubDate>Fri, 01 May 2026 21:17:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[The experts of Ukraine’s State Service for Ethnopolitics and Freedom of Conscience (DESS) who conducted the review of the Statute of the Ukrainian Orthodox Church are publicly linked to the Orthodox Church of Ukraine (OCU), said Professor of Law Dmytro Vovk, head of the Center for Rule of Law and Religion Studies.
“Many of the experts involved in this expert review are connected with another Orthodox church – the Orthodox Church of Ukraine,” Vovk noted. According to him, the DESS experts operate “from the orbit of a competing enterprise,” while impartiality is a “fundamental principle” of expert activity. Yet the DESS “saw no problem in selecting experts in this way.”
On January 10, 2023, the Kyiv Metropolis of the UOC filed a motion to recuse four of the seven experts – Ihor Kozlovskyi, Liudmyla Fylypovych, Yuriy Chornomorets, and Oleksandr Sahan. Kozlovskyi had called on television for the adoption of a law banning the UOC. Fylypovych had referred to the UOC as a “quasi-religion.” Chornomorets had called the Church “UOC-FSB” and demanded the deportation of bishops. Sahan had lobbied for the termination of property agreements with UOC communities. The DESS failed to consider the motion and issued no decision on it.
The experts’ links with the OCU were also confirmed by subsequent events. In August 2025, OCU head Serhiy Dumenko awarded Fylypovych the Order of Princess Olga. In March 2026, Fylypovych and Sahan took part in a joint event with OCU “bishop” Ephrem Khomiak at Kyiv’s main mosque, where they received the Al-Fida Order. Fylypovych also publicly called for the use of “Soviet mechanisms of influence on consciousness” to promote the OCU among the population.
Блок - по темі (Думенко наградил орденом эксперта ГЭСС)

As the UOJ reported, on April 6, 2026, Kyiv’s Sixth Administrative Court of Appeal annulled the DESS order approving the UOC expert conclusion, finding that the failure to consider the recusal motion was a significant procedural violation that “calls into question the impartiality of the conducted review.” The agency is required to reconsider the drafting and approval of the religious studies review of the UOC Statute. On May 1, 2026, the DESS filed a cassation appeal with the Supreme Court of Ukraine.]]></content:encoded><guid>https://spzh.eu/en/news/92853-dess-experts-publicly-linked-to-oculegal-scholar-legal-scholar</guid></item><item><title><![CDATA[In Kyiv, fines for destruction of architectural monuments to be increased]]></title><link>https://spzh.eu/en/news/92851-in-kyiv-fines-for-destruction-of-architectural-monuments-to-be-increased</link><description><![CDATA[The authorities acknowledged that the current sanctions do not stop developers from destroying the cultural heritage of the capital.]]></description><pubDate>Fri, 01 May 2026 21:01:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[Kyiv authorities intend to significantly tighten responsibility for violations of legislation in the sphere of cultural heritage protection. This concerns both a multiple increase in fines and the introduction of criminal liability for the destruction of architectural monuments.
As reported by Maryna Solovyova, Director of the Department of Cultural Heritage Protection of the Kyiv City State Administration, in an interview with "Your City", the current sanctions remain extremely low and practically do not fulfill a deterrent function.
Block - on topic (UOC: Unique churches being destroyed but no one held accountable)
"The current fines are extremely low: for individuals – 1,700 hryvnias, for legal entities – from 17 to 170 thousand hryvnias," she noted.
According to the official, such amounts are incomparable with the profit that developers can receive. "If an owner wants to destroy an object and build a high-rise building in its place, the fine is not a deterrent factor for them," she emphasized.
Among the proposed changes are increasing fines to 1.7-3 million hryvnias, introducing criminal liability for the destruction of monuments, as well as strengthening the control system. Corresponding amendments have already been developed jointly with people's deputies, however, at the moment they have not yet been adopted.
As the UOJ reported, in Kyiv region, architects demand the demolition of a ROCOR monastery.]]></content:encoded><guid>https://spzh.eu/en/news/92851-in-kyiv-fines-for-destruction-of-architectural-monuments-to-be-increased</guid></item><item><title><![CDATA[UOC monk detained by police in Zhytomyr region, handed over to draft office]]></title><link>https://spzh.eu/en/news/92848-uoc-monk-detained-by-police-in-zhytomyr-region-handed-over-to-draft-office</link><description><![CDATA[Police reportedly used force during the detention of a hieromonk of the Zhytomyr Eparchy of the UOC.]]></description><pubDate>Fri, 01 May 2026 20:41:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[In the Zhytomyr region, police officers detained Hieromonk Ilya, rector of the Nativity of the Most Holy Theotokos Church of the UOC in the village of Novi Vorobi, and handed him over to staff of the Territorial Center of Recruitment (TRC), according to the Pershyi Kozatskyi Telegram channel, citing its sources.
Блок - по темі (ТЦК похитил клирика Банченской обители, но освободил после митинга верующих)
According to available information, force was used during the detention. In particular, pepper spray was reportedly used against the clergyman, after which he was unable to recover for a long time and requested medical assistance.
It is reported that at the recruitment center, the hieromonk was denied a doctor despite his condition.
According to the channel, the clergyman has now been sent to the 95th Air Assault Brigade, where he is being held on the premises of a military unit.
Earlier, the UOJ reported that the TRC in Kyiv detained an archimandrite of the Kyiv-Pechersk Lavra.]]></content:encoded><guid>https://spzh.eu/en/news/92848-uoc-monk-detained-by-police-in-zhytomyr-region-handed-over-to-draft-office</guid></item><item><title><![CDATA[In Munich, 100th anniversary of German Diocese of ROCOR prayerfully celebrated]]></title><link>https://spzh.eu/en/news/92850-in-munich-100th-anniversary-of-german-diocese-of-rocor-prayerfully-celebrated</link><description><![CDATA[A solemn Liturgy with the participation of hierarchs and guests from other Churches was held at the Cathedral of the New Martyrs of Russia.]]></description><pubDate>Fri, 01 May 2026 20:06:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[ROCOR marked the centenary of the German Diocese with a solemn Liturgy in Munich on May 1, 2026. This is reported by UOJ in Germany.
The Divine Liturgy was held at the Cathedral of the Holy New Martyrs and Confessors of Russia. The divine service was concelebrated by:
Metropolitan Nicholas of Eastern America and New York,
Metropolitan Mark of Berlin and Germany,
Metropolitan Peter of Prespa and Pelagonia,
Archbishop Cyril of San Francisco and Western America,
Archbishop Gabriel of Montreal and Canada,
Archbishop John of Caracas and South America,
Archbishop Tikhon of Ruza,
Archbishop Michael,
Bishop Irenei of London and Western Europe,
Bishop Theodosius of Manhattan,
Bishop Luke of Syracuse,
Bishop James of Sonora,
Bishop Hiob of Stuttgart,
Bishop Spyridon of Toronto,
Bishop Michael of Boston,
Bishop Peter of Seattle,
Archimandrite Roman Krasovsky, head of the Russian Ecclesiastical Mission in Jerusalem.
The celebration was attended by guests from the Ohrid Archbishopric. Believers gathered both inside the cathedral and outside: many came from different regions specifically for the jubilee events.
The centenary of the German Diocese became one of the reasons for holding the Council of Bishops precisely in Munich. The Council opened on April 29 and will continue until May 5, 2026. The jubilee Liturgy on May 1 became the central event of the celebrations.
Block - on topic (German Diocese of ROCOR opens monastery in an ancient Bavarian castle)

As the UOJ reported, the ROCOR Council of Bishops began in Munich. The German Diocese is one of the oldest overseas structures of the Russian Orthodox Church and traces its history to 1926.]]></content:encoded><guid>https://spzh.eu/en/news/92850-in-munich-100th-anniversary-of-german-diocese-of-rocor-prayerfully-celebrated</guid></item><item><title><![CDATA[20 tons of humanitarian aid from Germany delivered to Khmelnytskyi Eparchy]]></title><link>https://spzh.eu/en/news/92847-20-tons-of-humanitarian-aid-from-germany-delivered-to-khmelnytskyi-eparchy</link><description><![CDATA[With the support of a German-Ukrainian volunteer organization, medications, clothing, and footwear for those in need were delivered to Khmelnytskyi.]]></description><pubDate>Fri, 01 May 2026 19:51:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On May 1, 2026, the Khmelnytskyi Eparchy of the Ukrainian Orthodox Church together with the charitable organization "God is with us" received a large shipment of humanitarian medical aid with a total weight of more than 20 tons. This is reported by the eparchial press service.
Block - on topic (UOC donates equipment worth UAH 200,000 to Okhmatdyt)
The cargo was formed and sent to Ukraine with the support of the German-Ukrainian volunteer organization "Volia".
Among the received items is a wide range of medical supplies, as well as clothing and footwear for those in need.
It is noted that the aid will be distributed in accordance with urgent needs – in support of the Armed Forces of Ukraine, as well as for medical institutions, orphanages and socially vulnerable categories of the population.
The Khmelnytskyi Eparchy published contacts through which one can apply for humanitarian medical assistance.


As the UOJ reported, UOC clergy delivered aid to hospitals and social centers in Poltava.]]></content:encoded><guid>https://spzh.eu/en/news/92847-20-tons-of-humanitarian-aid-from-germany-delivered-to-khmelnytskyi-eparchy</guid></item><item><title><![CDATA[In Kyiv, TRC detains archimandrite of Kyiv-Pechersk Lavra]]></title><link>https://spzh.eu/en/news/92846-in-kyiv-trc-detains-archimandrite-of-kyiv-pechersk-lavra</link><description><![CDATA[TRC officers have detained Lavra Archimandrite Theophil (Koshovenko).]]></description><pubDate>Fri, 01 May 2026 19:04:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On May 1, 2026, TRC officers detained Archimandrite Theophil (Koshovenko), a monk of the Kyiv-Pechersk Lavra, UOJ sources report.
Блок - по темі (TRC staff detain Pochaiv Seminary lecturer)
The incident occurred around 4:00 PM on Lesya Ukrainka Boulevard. The clergyman was walking to visit an elderly parishioner, one of his spiritual children.
Earlier, the UOJ reported that the TRC abducted Archimandrite Rufin, a monk of the Odesa monastery.]]></content:encoded><guid>https://spzh.eu/en/news/92846-in-kyiv-trc-detains-archimandrite-of-kyiv-pechersk-lavra</guid></item><item><title><![CDATA[Easter and Christmas remain Ukrainians’ main holidays, poll shows]]></title><link>https://spzh.eu/en/news/92845-easter-and-christmas-remain-ukrainians-main-holidays-poll-shows</link><description><![CDATA[A KIIS poll conducted in January 2026 found that Easter received 67% and Christmas 66%, outpacing Independence Day and all state holidays.]]></description><pubDate>Fri, 01 May 2026 16:54:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[Easter and the Nativity of Christ remain the most significant holidays for Ukrainians in 2026, according to sociological research reported by Interfax-Ukraine.
The survey was conducted by the Kyiv International Institute of Sociology (KIIS) through telephone interviews from January 9 to 14, 2026. A total of 601 respondents took part. Easter was named an important holiday by 67% of Ukrainians, while the Nativity of Christ was named by 66%. The statistical margin of error does not exceed 5.3%.
Next in the ranking came Ukraine’s Independence Day at 54%, Defender of Ukraine Day at 53%, and New Year’s Day at 40%. Trinity Sunday received 27%, while International Women’s Day was named by 24%. The least popular were the May holidays: Victory Day at 11% and Labor Day at 5%.
Блок - по темі (Клирик УГКЦ: Народ Украины хочет праздновать Пасху не с РФ, а с католиками)

As the UOJ reported, the overwhelming majority of Ukrainians celebrated Christmas on January 7. Attachment to traditional Orthodox dates persists despite the 2023 legislative shift of the state Christmas holiday to December 25.]]></content:encoded><guid>https://spzh.eu/en/news/92845-easter-and-christmas-remain-ukrainians-main-holidays-poll-shows</guid></item><item><title><![CDATA[MP: Court annuls document allowing authorities to shut down UOC structures]]></title><link>https://spzh.eu/en/news/92843-mp-court-annuls-document-allowing-authorities-to-shut-down-uoc-structures</link><description><![CDATA[Huz called the judges of Kyiv’s Sixth Administrative Court of Appeal “agents of Moscow.”]]></description><pubDate>Fri, 01 May 2026 15:15:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[Ukrainian MP Ihor Huz complained that Kyiv’s Sixth Administrative Court of Appeal had annulled the only document on the basis of which the authorities could liquidate structures of the Ukrainian Orthodox Church. The MP wrote this on his Facebook page.
In his post, Huz accused the judges of working for the enemy without presenting any evidence. “Moscow is using its agents to save its religious network,” the MP claimed, stressing that all the judges who issued the ruling were from Donetsk Region. According to him, the court decision is “a far-reaching political game aimed at legitimizing this structure [the UOC – Ed.] in the country instead of banning it completely.”
On April 6, 2026, Kyiv’s Sixth Administrative Court of Appeal, following a lawsuit by the Kyiv Metropolis of the UOC, annulled the DESS order of January 2023, as well as the conclusion of the religious studies review of the UOC Statute. According to that conclusion, the UOC allegedly retained an ecclesiastical-canonical link with the Moscow Patriarchate. The court found a procedural violation: the DESS had failed to consider the UOC’s motion to recuse members of the expert group on grounds of bias. The actions of agency head Viktor Yelensky in approving the conclusion were also declared unlawful.
The DESS is now obliged to conduct a new religious studies review of the UOC Statute. The ruling entered into force immediately. Thus, the key legal instrument for applying the anti-Church law against UOC structures has temporarily lost force.
Block - on topic (Court refused DESS interim relief in lawsuit to liquidate Koretsky Monastery)

As reported by the UOJ, MP Huz had called on Rada deputies to vote for the ban on the UOC, calling it “the last Moscow stronghold” in Ukraine.]]></content:encoded><guid>https://spzh.eu/en/news/92843-mp-court-annuls-document-allowing-authorities-to-shut-down-uoc-structures</guid></item><item><title><![CDATA[MP on court’s reversal of DESS "review" on UOC: shock for all sane citizens]]></title><link>https://spzh.eu/en/news/92840-mp-on-courts-reversal-of-dess-review-on-uoc-shock-for-all-sane-citizens</link><description><![CDATA[Oksana Savchuk believes the court’s annulment of the DESS "expert assessment" claiming to find links between the UOC and Moscow “looks like betrayal.”]]></description><pubDate>Fri, 01 May 2026 13:51:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[MP Oksana Savchuk of the Svoboda party sharply criticized the ruling of the Sixth Administrative Court of Appeal annulling the DESS religious studies review that claimed to have established a link between the UOC and Moscow. In her Facebook post, Savchuk called the decision “betrayal” and “a shock for all sane citizens.”
Block - on topic ("Expertise" of the UOC Charter from the State Ethnopolitics Service: to see the non-existent)
Savchuk mistakenly wrote that the review had been prepared after the Verkhovna Rada adopted the law banning the UOC – in fact, it was produced a year and a half before the vote, in January 2023 – and emphasized that the judges who issued the ruling were from Donetsk Region.
The MP also recalled Budanov’s statement that referring to the UOC as the “Moscow Patriarchate” is manipulation.
“This is not only about religion. This is about security. Recently, Head of the Office K. Budanov stated that the UOC-MP has no connection to the ROC. This court ruling is a shock to all conscious citizens who fully understand the scale of Russian special services’ influence through religion and through their priests, who glorify Muscovy and Putin. I believe pro-Ukrainian politicians and society must state a clear and unequivocal national position; we have no right to remain silent here,” Savchuk urged.
Earlier, the UOJ reported that the DESS had challenged the court ruling overturning the UOC review.]]></content:encoded><guid>https://spzh.eu/en/news/92840-mp-on-courts-reversal-of-dess-review-on-uoc-shock-for-all-sane-citizens</guid></item><item><title><![CDATA[When Christ is turned into a tool]]></title><link>https://spzh.eu/en/zashhita-very/92740-when-christ-is-turned-into-a-tool</link><description><![CDATA[This article addresses a grave and urgent problem – the instrumentalization of Christ for political and other agendas. It is a contagion that has spread widely – perhaps more widely than we dare admit.]]></description><pubDate>Fri, 01 May 2026 13:10:00 +0300</pubDate><category>Faith Protection</category><content:encoded><![CDATA[Why did Christ come into the world? The Apostle Paul answers plainly: “Christ Jesus came into the world to save sinners…” (1 Tim. 1:15). The Lord Himself says it differently, yet no less clearly: “For this I was born, and for this I came into the world – to bear witness to the truth…” (John 18:37).
Nowhere in the New Testament will you find even a hint that Christ came to liberate one nation from another, to secure independence for a state, to crown a revolution, or to vindicate any political system. Nowhere does He entrust such a mission to His disciples. “Go therefore and make disciples of all nations… teaching them to observe all that I have commanded you… and behold, I am with you always, to the end of the age” (Matt. 28:19–20). His Kingdom is not built by slogans, nor secured by force.
Political slogans in church rhetoric
And yet today, in the life of the Church, we increasingly see something altogether different. Sacred texts, Gospel images, the Cross and Golgotha are being drawn into the orbit of national mobilization, military rhetoric, and historical self-assertion. In January 2026, for example, the Synod of the Church of Cyprus inserted new troparia into the Lamentations of Great Saturday – prayers for the liberation of the homeland and the expulsion of occupying forces.
Into the most sacred words, dear to every believing heart – words in which the Crucified Christ is mourned – there suddenly intrude appeals “to rise swiftly and break the chains of slavery that bind Cyprus,” and “to behold freedom from the descendants of Hagar.” Of course, praying for the liberation of one’s homeland is not forbidden. But why do so at the most tragic moment in human history, when “He who hung the earth upon the waters hangs upon the Tree”? Does such “innovation” not come dangerously close to sacrilege?
Do not texts that compare “Thy three-day Resurrection” with “the resurrection of the Cypriot fatherland” sound perilously like blasphemy?
Undoubtedly, the liberation of territories from invaders is important. But how can it be placed on the same plane as the Resurrection of the Savior of the world – the One who conquered death and opened the path to eternity for every human being? How can such things even be compared?
And yet – they are.
In Ukraine, we have already grown accustomed to the slogan: “Christ is risen – Ukraine will rise!” It resounds today at nearly every religious and state occasion. But we were taken aback to hear it from the Ecumenical Patriarch himself. In February 2025, in the Church of St. Nicholas in Jibali, he declared: “As Christ’s Passion is followed by His Resurrection, so we believe that Ukraine will rise.”
And it was not Patriarch Bartholomew who first coined this.
One may recall the long-standing rhetoric of the head of the UGCC, Sviatoslav Shevchuk, who draws a direct parallel between the deaths of Euromaidan activists and the Passion of Christ: “The meaning of the Paschal sacrifice of the Revolution of Dignity will be revealed ever more deeply.” He calls their deaths “life-giving.” The place where they were killed by unknown snipers he names a “Ukrainian Golgotha.”
Such parallels continue even today. In one Lviv church, the Epitaphios bearing the image of Christ was surrounded by an “iconostasis” of portraits of fallen soldiers, with a children’s honor guard placed nearby. In another, a militarized performance was staged around the Shroud: children in embroidered shirts, camouflage trousers, and combat boots marched in formation before it and back again.
In a church of the OCU in Podilsk, Odesa region, a cleric, blessing Paschal baskets, shouted in the same breath: “Ukraine above all!” and “Christ is risen!”
In the official “Prayer for Holy Rus’” of the ROC, we hear: “Those who desire war have risen against Holy Rus’, seeking to divide and destroy her one people… Arise, O God, in help of Thy people and grant us victory by Thy power.”
And these are only a few examples.
A substitution of meaning

The Church has every right to pray for peace, for the fallen, for the suffering, for the imprisoned, for its people. There is nothing reprehensible in this. But when Christ ceases to be the Savior of the world and becomes a symbolic resource for political narratives – even ones that seem just and understandable – a dangerous substitution of meaning takes place.

Pascha comes to signify not so much Christ’s victory over death as the “resurrection of the nation.” Golgotha and Christ’s descent into hell on Great Saturday are reinterpreted not so much as the mystery of our salvation as images of national trauma. The temple becomes a space for the expression of collective historical emotion.
The problem is not love for one’s people or one’s country. A Christian may and must love his people. The problem lies elsewhere: Christ ceases to be the end and becomes the means. It is no longer the people who are led to Christ – Christ is pressed into service for the people, for the state, for historical pain, for political will. This substitution may appear devout, but that only makes it more dangerous.
If we dig deeper
If we look deeper still, we see how church leaders – those called to teach what Christ commanded – are shaping the consciousness of people in an entirely different direction. The Gospel teaches that the central tragedy of every human being, and of humanity as a whole, is the Fall and the estrangement from God. But the examples above compel people to see the tragedy elsewhere: in war, in occupation, in national humiliation, in the deaths on the Euromaidan, and so on.
The Fall is not denied – but the emphasis shifts dangerously. And this is understandable: the Fall happened long ago, whereas war, occupation, and national suffering are wounds that bleed today. Yet by focusing on these, church leaders push the Gospel’s meaning into the background, replacing it with tragedies that are immediate, visible, and emotionally overwhelming.

Scripture tells us that our true enemy is our sinful passions, that our true struggle is “against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Eph. 6:12). But instead, we are taught to see the enemy as another human being – one who differs from us in faith, nationality, or political convictions.

Yes, one who comes with weapons, destroys homes, and kills civilians is rightly called an enemy. But we are speaking here of the rhetoric and actions of clergy – heirs of the apostles. For them, the enemy must прежде всего belong to the spiritual realm: the devil, demons, the powers of darkness. Priests are called to teach what Christ taught – not what happens to be deemed correct by the political moment.
The Christian’s ultimate hope is salvation and eternal life with God. Yet the narratives described above direct people’s hope toward the historical success of their nation. It is closer, more tangible, more contemporary.
Unfortunately, this is not new
In essence, there is nothing new here.

Two thousand years ago, people expected the Messiah to solve their earthly problems: to restore the Jewish kingdom, to free them from Roman occupation, and so on. Christ deliberately refused to do this – and for that reason, He proved to be “not the one” they were waiting for.

Blessed Augustine asked: “Why did He withdraw when He learned that they wanted to seize Him and make Him king?” And he answered: because the crowd wished to force Him into becoming the ruler of an earthly kingdom.
Already then, people – and above all religious leaders – sought to make Christ convenient, expected, politically useful. But Christ did not meet their expectations. He did not lead a liberation movement. He did not turn religion into an instrument of earthly revenge. He did not subordinate His mission to the demands of the historical moment. “My Kingdom is not of this world… My Kingdom is not from here” (John 18:36), He told Pilate when asked whether He was a king.
The Christ who gets in the way
History repeats itself. Just as two thousand years ago Christ was unwanted by those dominated by national consciousness, so it is today. Does the real, living Christ fit into narratives of victory in war, support for revolutions, liberation of territories, restoration of historical justice? Do His calls to forgiveness, meekness, and love for enemies fit into all this?
No – Christ stands in the way.
In The Brothers Karamazov, Feodor Dostoevsky places on the lips of the Grand Inquisitor these words: “Why have You come to hinder us? For You have come to hinder us…” There is no more precise formulation.

The true Christ always stands in the way of those who want to make religion convenient. He stands in the way of turning the temple into a space of sacred national self-assertion. He stands in the way of vengeance. He stands in the way of hatred. He stands in the way of “restoring historical justice” by force of arms.

Conclusion
And so it becomes easier to keep Him as a symbol – a slogan, a Paschal metaphor, a national emblem. Many do precisely this. The Church does not cease to be the Church when it weeps with its people, prays for peace, and shows compassion. It begins to lose itself when, instead of leading the people to Christ, it begins to reshape Christ to fit the demands of the moment.
When Christ is used, it is no longer service to Him – it is betrayal.
Using Christ as a symbol is easy. Following Christ is hard.
And it is precisely to this difficult path that the Church must call and be called.]]></content:encoded><guid>https://spzh.eu/en/zashhita-very/92740-when-christ-is-turned-into-a-tool</guid></item><item><title><![CDATA[About “our own” God on both sides of the war]]></title><link>https://spzh.eu/en/socseti/92839-about-our-own-god-on-both-sides-of-the-war</link><description><![CDATA[Two similar “miracles” – and two opposite conclusions about God.]]></description><pubDate>Fri, 01 May 2026 11:16:00 +0300</pubDate><category>Social Media</category><content:encoded><![CDATA[I read a Russian bishop’s account of how a Ukrainian bullet lodged in a prayer book in the pocket of a Russian soldier, and the Russian soldier did not die. A miracle. Therefore, God is with the Russians.
Then, the other day, I read a Ukrainian priest’s account of how a Russian bullet lodged in an icon in the pocket of a Ukrainian soldier, and the Ukrainian soldier did not die. A miracle. Therefore, God is with the Ukrainians.
It is clear enough that both sides, with their lavish prayers for the victory of their own army, are trying to persuade God to be precisely on their side. And, of course, against the other side.
But God Himself, it seems, has still not quite made up His mind. One moment He helps these ones, the next moment those ones. He saves these, then He saves those. One detects here a certain divine lack of discrimination.
After all, both sides have explained everything to Him quite clearly:
“Give us victory! Us!”
“Give us – Russians/Ukrainians – the victory!”
And yet He keeps insisting on doing things His own way, on deciding for Himself, without our helpful instructions.
It is almost embarrassing – on God’s behalf.
]]></content:encoded><guid>https://spzh.eu/en/socseti/92839-about-our-own-god-on-both-sides-of-the-war</guid></item><item><title><![CDATA[DESS challenges court ruling overturning “expert review” against UOC]]></title><link>https://spzh.eu/en/news/92838-dess-challenges-court-ruling-overturning-expert-review-against-uoc</link><description><![CDATA[According to DESS, it has filed a cassation appeal against the court ruling that annulled the order approving the UOC “expert review” and declared the service head’s actions unlawful.]]></description><pubDate>Fri, 01 May 2026 10:44:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 30, 2026, Andriy Smirnov, a member of the Expert Council of Ukraine’s State Service for Ethnopolitics and Freedom of Conscience, announced that a cassation appeal had been filed against the court ruling annulling the order on the religious studies “expert review” of the UOC Statute and declaring unlawful the actions of the service head in approving it.
The case concerns the ruling of the Sixth Administrative Court of Appeal of April 6, 2026, in case No. 320/26027/23. The court partially upheld the complaint of the Kyiv Metropolis of the UOC and annulled DESS Order No. N-8/11 of January 27, 2023, which had approved the conclusion of a religious studies “expert review” of the UOC Statute concerning the alleged presence of an ecclesiastical-canonical link with the Moscow Patriarchate.
Block - on the topic (On the court's cancellation of SESS "examination" regarding the UOC. Is the Church no longer Moscow's?)
The main ground for the ruling was that the DESS had failed to consider the Kyiv Metropolis of the UOC’s January 10, 2023 motion to recuse members of the expert group. The UOC representative had pointed to possible bias among the experts, yet the agency proceeded with the review without issuing any decision on the motion.
The court ruling states that “no decision was made following consideration of the motion to recuse four members of the DESS Expert Group, and the review was conducted without that issue being examined.”
The court also emphasized that it did not assess the substance of the “expert review” itself. The ruling states that the panel of judges acted “without delving into the correctness of the contested conclusion,” and examined only whether the procedure had been followed.
At the same time, the court found the DESS’s failure to consider the UOC’s motion to recuse the experts unlawful, as well as the actions of DESS head Viktor Yelensky in approving the conclusion while the recusal motion remained unexamined.
The court ruled to declare unlawful and annul DESS Order No. N-8/11 of January 27, 2023, and ordered the service to reconsider the issue of drafting and approving the religious studies expert conclusion, taking into account the need to examine the recusal motion.
Commenting on the ruling, Andriy Smirnov wrote that the court had ordered the DESS order to be annulled “over an alleged procedural violation in the removal of experts,” while “not delving into the correctness of the contested conclusion.”
He also stated that the court had not annulled the religious studies expert conclusion on the UOC Statute itself, and that a separate DESS order of July 8, 2025, concerning signs of affiliation of the Kyiv Metropolis of the UOC remains in force and is not related to this case.
According to Smirnov, the DESS has already filed a cassation appeal with the Supreme Court against the ruling of the Sixth Administrative Court of Appeal.
Earlier, the UOJ reported that an appellate court had overturned the conclusion of the DESS “expert review” of the UOC Statute.]]></content:encoded><guid>https://spzh.eu/en/news/92838-dess-challenges-court-ruling-overturning-expert-review-against-uoc</guid></item><item><title><![CDATA[How Glinsk Hermitage went to the mountains]]></title><link>https://spzh.eu/en/istorija-i-kulytrua/92837-how-glinsk-hermitage-went-to-the-mountains</link><description><![CDATA[July 1961. Officials hang a heavy lock on the hinges, while the elders walked away down the dusty road with small suitcases. ]]></description><pubDate>Fri, 01 May 2026 09:00:00 +0300</pubDate><category>History and Culture</category><content:encoded><![CDATA[In the summer of 1961, there were unusually many cars at the gates of the Glinsk Hermitage – official "Volgas" and police "gaziks." People in gray suits emerged from the vehicles. They had folders, seals, and a clear assignment: the monastery should no longer exist here. It was decided to open a psychoneurological boarding house in its place. The plans included bed spaces, rounds schedules, and economic reports. Everything was extremely rational and clear.
At that time, silence reigned in the monastery courtyard. The monks did not organize rallies or block the road for machinery. They simply carried out their belongings. Each had one small suitcase or old traveling bag. Inside was a pair of spare underwear, a prayer book, a spoon, perhaps a couple of books. All the belongings gathered over decades weighed no more than ten kilograms.
Officials busily inspected the buildings, estimating where it would be better to place beds for patients and where to set up a dining hall. From the outside, it looked like the usual liquidation of an outdated institution. The boarding house manager was already trying keys to the refectory doors. At some point, a heavy barn lock clicked behind the backs of the departing elders. That afternoon, in official records, the Glinsk Hermitage ceased to exist.
Блок - по темі (The bone of the land: why the Dniester’s rock monasteries cannot be ruined)
Clay, brick, and typhus barracks
To understand why these people were so calm, one must look back forty years earlier. In 1922, the monastery was closed for the first time, and then everything was much harder. The monastery was not simply sealed – it was dismantled. There are accounts of how bricks from the monastery walls, still retaining the warmth of the hands of 18th-century craftsmen, were methodically pried out and hauled away on carts. They were used to pave rutted roads and to build foundations for collective farm pigsties.

This was a symbolic act of erasing memory: turning sanctified stone into support for a barn.

The elders then faced a long journey. Kolyma, Siberian logging camps, and dry steppes of Kazakhstan. The investigators processing documents for the transports were certain that this would be the end. That a man in a padded jacket, after ten years of cleaning cesspits or working in a typhus barrack, would simply dissolve into camp dust. The spiritual tradition was supposed to break.
Schema-archimandrite Andronik (Lukash) worked as a medic in one such camp. He was sent where even guards did not venture – to the barrack for those dying of typhus. He washed their underwear, changed bandages, and carried out buckets. He lived in the constant presence of death, in the heavy smell of disease. It was there, in this ultimate abandonment, that what pilgrims would later call the "Glinsk spirit" was forged. When in 1942 – more out of military pragmatism by the authorities – the monastery was allowed to reopen, these people returned. They came to their native monastery as people who had seen the bottom of life and had not lost peace in their souls there. Those nineteen years that the monastery stood open until the Khrushchev thaw, it was a place where people came from all over the country seeking answers to spiritual questions.
The Caucasian route and whispers in the dark
When in 1961 the lock on the gates of the Glinsk Hermitage clicked shut again, this did not become a catastrophe for the brotherhood. Some of the monks were accepted by the Georgian Orthodox Church. Patriarch Ephrem II, himself having gone through Stalin's prisons, understood the value of these holy people.
Schema-archimandrite Zinovy (Mazhuga) settled in Tbilisi. Over time, he became Metropolitan of Tetrisqaro. Part of the Glinsk monks went high into the mountains of Abkhazia. They did not retreat to well-equipped sketes, but to caves, dugouts, and abandoned huts in areas so remote that patrols rarely reached them.
There, in the dampness of the Caucasian Mountains, under the whistle of wind, the strict Glinsk rule continued to live. They had no liturgical books – they knew all the services by heart. In complete darkness or by the light of a candle stub, they performed the daily cycle of prayer, not missing a single exclamation. They were hunted as "parasites" and violators of passport regulations, they were caught in forests, but they continued their work. The tradition was passed literally from mouth to mouth, through living communication between elders and their disciples.

These disciples – often secret monks working as doctors, engineers, or teachers – preserved the same manner of speech, the same depth of attention to their interlocutor. This was true spiritual succession.

Glinsk elders' legacy
Today the Glinsk Hermitage again receives pilgrims. In the 1990s the monastery was returned to the Church, the walls were whitewashed, the domes were re-gilded. But when you are standing  in the monastery courtyard, what comes to mind is not its present splendor but those very suitcases from 1961.

The true value of the Glinsk story lies in the dignity with which those elders went into the unknown.

They did not look back at the slammed gates. They knew what we today often miss in the pursuit of external recognition: the life of the spirit begins where guarantees of safety end.
There are preserved memories of how the Glinsk monks behaved in the camps. They say they often wept at night. And most surprisingly – they did not weep for their own liberation. They wept for their guards, for the convoy, for those very investigators who signed their sentences. They saw in them not enemies but endlessly unfortunate, lost people who were destroying their souls right then. This compassion for the executioner was the resource that allowed them to survive decades of persecution.

The Glinsk Hermitage is a living reminder that man's true support lies beyond this world.

When it seems today that everything familiar is falling apart, that the world is becoming more aggressive, one should simply remember that road in the Sumy region and the monks walking off into the unknown.
Coals under ashes do not go out as long as there is at least one person ready to keep the fire in his heart. And this fire fears neither locks on gates nor bulldozers. Because a true monastery is an invisible space that a person builds within himself, and in this construction he has no and cannot have competitors. The main legacy of the Glinsk elders lies in this ability to remain free even when the door closes behind you.]]></content:encoded><guid>https://spzh.eu/en/istorija-i-kulytrua/92837-how-glinsk-hermitage-went-to-the-mountains</guid></item><item><title><![CDATA[Stories of the early Church: the clergy's life in the 4th-9th centuries]]></title><link>https://spzh.eu/en/istorija-i-kulytrua/92836-stories-of-the-ancient-church-the-clergys-life-in-the-4th-9th-centuries</link><description><![CDATA[During this time, the Church transforms from persecuted to state-backed, which leaves its mark on the education, morality, and material provision of the clergy.]]></description><pubDate>Fri, 01 May 2026 00:24:00 +0300</pubDate><category>History and Culture</category><content:encoded><![CDATA[During the 4th century, the position of Christian clergy changed fundamentally. The Edict of Milan in 313 established the legal existence of Christians in the empire, gave Christians the right to freely profess their faith, and returned church property that had been confiscated during persecutions. And after the Edict of Theodosius in 380, so-called “Nicene Christianity” became the state religion of the Roman Empire, while other religions and denominations are subjected to varying degrees of pressure.

If in the first three centuries bishops, presbyters, and deacons were primarily representatives of the community itself, carrying out certain ministries on its behalf and dependent on it, in the following centuries the clergy became set apart from the laity and ultimately turned into a distinct, rather closed estate.

It acquired its own rights, privileges, and system of internal discipline. Bishops became not only leaders of church assemblies, but also prominent figures in public and state life.
New opportunities opened before the clergy, but with them came new temptations. It was precisely in this era that it became especially clear that the growth of the Church's external power did not mean automatic growth in education, moral stature, and selflessness among its ministers. Rather the opposite.
Блок - по темі (Stories about the early Church: The state of clergy in the first centuries)
The crisis of theological education in the early Middle Ages
The 4th century gave the Church outstanding fathers and teachers: the great Cappadocians – Basil the Great, Gregory the Theologian and Gregory of Nyssa, John Chrysostom, Ambrose of Milan, Jerome of Stridon and others. Neither before nor after in Church history was there such a time when so many great theologians lived in one century. But alas, these few famous names mark the end of educated pastors. In the centuries that follow, the level of education in the Church declined significantly.

After the legalization of the Church, its numbers grew rapidly, and therefore the need for clergy also rose sharply. Accordingly, the quality of theological education was bound to decline.

The requirements for candidates for holy orders in this respect were fairly modest. The Council of Carthage in 397 required that a candidate for the episcopate be examined to see whether “he is sufficiently literate, capable of teaching, and correctly understands the dogmas of the faith.” The Seventh Ecumenical Council (787) required that a bishop know the Psalter well and be able to read the Scriptures and the canons “with understanding,” that is, at least grasp the meaning of what is written.
Clerics could obtain serious education in two ways: first, by getting into one of the very few Christian theological schools. The previous publication mentioned the Alexandrian and Antiochian schools that arose in the 3rd century. In the 4th century, the so-called Edessa-Nisibis school was added to them, which enjoyed such fame that "young men from East and West hurried here for education." The most famous teacher in this school was Ephrem the Syrian.
The second path was to study at one of the pagan philosophical and rhetorical schools, of which there were many at the time. For example, Basil the Great and John Chrysostom studied at the famous school of the rhetorician Libanius. Libanius even saw John Chrysostom as his successor and said, “The Christians have stolen John from us.” In such schools studied Gregory of Nazianzus, Jerome of Stridon, Augustine of Hippo, and many others.
Basic education at that time was also obtained in two ways. One was not even through schools, but small circles organized by the most zealous bishops and priests. The level of education in them varied greatly. The Council in Trullo (692) made it a duty for priests to teach literacy to their parishioners. The second path was to acquire basic literacy in monasteries. At the same time, many prominent church fathers considered monks poorly suited for pastoral work in the world. For example, John Chrysostom wrote: “He who has been accustomed to ease and to freedom from all cares, even though he may be endowed with great natural abilities, will nevertheless, through his complete inexperience in the labors of the priesthood, necessarily be filled with confusion and dismay. … Moreover, he needs knowledge of public and secular life, which monks do not possess.”

In general, the state of pastoral education at that time was quite deplorable.

Most of clerics were barely literate. Chrysostom wrote: "They ordain some ignoramuses as priests." Moreover, the situation in the West was even worse than in the East. Many pastors actually took pride in their illiteracy. Jerome of Stridon noted that such priests "considered themselves holy because they knew nothing."
The decline in morals and flourishing of simony among the clergy
The moral picture of the clergy from the 4th-9th centuries was very ambiguous. On the one hand, there were pastors in the Church who led truly holy lives. St. Augustine wrote at the end of the 4th and beginning of the 5th century that he knew “very many worthy men” not only among bishops, but also among presbyters and deacons. The pagan historian Ammianus Marcellinus (4th century) praised some bishops and clerics for their simple and modest way of life.
A few examples: Basil the Great (c. 330–379) became the “savior of the poor” during a famine and organized extensive aid for those in need. Martin of Tours (c. 316–397) shared his last garments with beggars. John the Almsgiver, the Patriarch of Alexandria (early 7th century), compiled a list of more than seven thousand poor people and fed them from church funds. The mercy and righteousness of Nicholas of Myra and Spyridon of Trimythous are well known to all.

But there was also a completely different reality. Often pastors of this period provoked "many and strong reproaches for their behavior."

Denunciations of the moral decline of clerics are found in practically all outstanding hierarchs of that time and in the acts of all ecumenical councils. Here, for example, is how Gregory the Theologian writes about this with sarcasm: "Yesterday you were still in the theatre among the comedians, and what you did after the theatre is not fitting for me to speak of; but now you are presenting an entirely new comedy yourself. Recently you were a lover of horses and raised dust to the sky as others do prayers and pious thoughts, and now you are so humble and look so bashful, although perhaps in secret you are returning again to your former ways." St. Jerome said the same thing in the West: "Yesterday he was a catechumen, and today – a high priest; yesterday in the amphitheater, and today in the church."
The reason for this, as already mentioned above, was that the sharp increase in the number of nominal Christians in the 4th century required a correspondingly sharp increase in the clergy. Church historian A. Lebedev writes: "In general, any rabble was admitted to the clergy simply because, speaking in the language of modern political economy, the demand for priests exceeded the supply." John Chrysostom explained church disorders in much the same way: "Church disorders crept in from nothing other than the fact that leaders are chosen without due examination, in a haphazard manner.” He also noted that bishops were often appointed to unworthy priests at the request of wealthy parishioners or officials. In particular, he mentions that “noble ladies” often asked for their favorites to be made priests. Basil the Great testifies that the clergy pushed their own sons or relatives into the clerical ranks, regardless of their moral character or willingness to serve the Church. This greatly contributed to the transformation of the clergy into a closed corporation, where church offices were often passed down hereditarily within a circle of “insiders.”
But even in the following centuries, when the problem of clergy shortage had already been resolved, the morality of the clergy still came under serious and justified criticism. One can only imagine how far things had gone if the Council in Trullo (692) issued specific canons prohibiting clerics from keeping taverns (i.e. from intoxicating their flock), engaging in usury, and even from “acquiring and keeping harlots.” Just think of it! A priest could simultaneously be a pimp and the keeper of a brothel. And these were by no means isolated cases, since combating them required a special decision of an Ecumenical Council.

But the most widespread evil in the Church is greed, abuse of power, and simony (ordination to holy orders for money).

The Seventh Ecumenical Council (787) forbade bishops to extort gold and silver from subordinate clerics and monks. That is, this phenomenon took place throughout the entire period under consideration. The history of simony is generally interesting. The first case of simony is described in the Book of Acts, but subsequently simony continued to exist in one form or another. And after the Church became state-backed, it flourished. Initially, the hierarchy tried to fight it. For example, Canon 2 of the Fourth Ecumenical Council of Chalcedon (451) threatens deposition from clerical rank both for the person ordained for money and for the one who performed that ordination.
But over time, simony became so ingrained in church life that fighting it with prohibitions alone was no longer possible. In words it was still condemned, but in practice the authorities were forced not to eradicate the evil but to set limits on it.
This is precisely what the 123rd Novel of Emperor Justinian (6th century) looks like: on the one hand, it forbids the appointment of bishops “for a gift of gold or other property,” but on the other hand, it establishes permissible amounts of “customary” payments at ordination. In other words, the state effectively legalized what had long since become customary practice. But even this concession should be understood as an attempt to curb, at least to some extent, the greed of bishops and their entourage: at times the fees were so large that church communities, in order to ordain a cleric for themselves, often went into debt, and episcopal sees increasingly became objects of buying and selling.

In our view, everything said above is evidence that it is not beneficial for the Church to become a state institution or a socially dominant force. In such a case, it begins to live “according to the elemental principles of the world, and not according to Christ” (Col. 2:8). And “whoever wishes to be a friend of the world becomes an enemy of God” (James 4:4).

Sources of Church enrichment and the struggle for inheritance
In the 4th century, the material position of the clergy also changed dramatically. The Church as a whole began to grow rich rapidly. The sources of this wealth were as follows: first, the Church often received a significant portion of the property of closing pagan temples: buildings, land plots, and other assets. Second, opening parishes were usually provided by the state or their founders with means of subsistence. Most often these were land plots that brought a certain rent. Third, private donations. This was probably the most natural and most stable source of growth in church prosperity. Believers donated money, vessels, fabrics, houses, rural plots, vineyards, workshops, etc. These were not only donations for current needs, but various economic assets that were then rented out, cultivated, or brought natural income. Thus entire church economies gradually arose.
Fourth. Another source of income was spiritual wills. But here we encounter the most abuses. Often clerics ingratiated themselves with elderly people and under plausible pretexts persuaded them to leave their property to them. Many hierarchs condemned such a method of enrichment. Here, for example, is what Jerome of Stridon wrote: "With what effort is a vain inheritance obtained! Some clerics distinguish themselves by shameful servility toward childless old men and women. They themselves bring the chamber pot, sit by the bedside, take into their hands stomach vomit and lung phlegm. Any improvement in the patient’s condition drives them into secret despair, while the approach of the end – that is, death – fills their hearts with joy." But not only childless elderly people were persuaded by such clerics to bequeath their inheritance to them. Often this happened bypassing direct heirs. And hierarchs also denounced this. For example, Augustine of Hippo wrote: “Whoever, by disinheriting his own son, wishes to make the Church his heir, may look for someone else who would accept such an inheritance, but do not count on Augustine.”
Fifth, payment for church services and sacraments. This source of income already bordered on simony. It was also regarded as quite reprehensible, but nevertheless very widespread. The Church both fought against it and tried to regulate it within certain limits. For example, the Council of Elvira (early 4th century) forbade taking money for baptism, while the Council in Trullo (692) stated: “No bishop, presbyter, or deacon, while administering the Most Pure Communion, shall demand any payment from the communicant,” because “grace is not for sale.” However, for example, Pope Gelasius I of Rome (492–496) insisted that those wishing to be baptized should not be subjected to any “excessive restrictions” and should not be required to make “excessive payments.” In other words, he allowed the collection of “moderate payments.”
Also during this period, the state provided the clergy with various benefits and privileges regarding taxes, duties, and so on.
We still need to say a few words about how church income was distributed. The bishop continued to play the main role in this. But whereas in the early centuries church income was primarily allocated to the poor and those in need, later this group was pushed far down the list of priorities. Beginning in the 5th century, a rule took hold dividing church revenues into four parts: first for the bishop, then for the clergy, then for the upkeep of the church, and only lastly for the poor. Beginning in the 5th century, the rule of dividing church income into four parts was established: first to the bishop, then to the clergy, then for temple maintenance, and finally to the poor. Interestingly, such a distribution scheme was established in the West and gradually spread to the East. Under Emperor Justinian (6th century), this order was legalized: church money went primarily to support clerics, then to church needs, and only the remainder went to benefit the poor. Over time, support for the poor completely disappeared as a mandatory item of church expenses. A striking contrast with apostolic times!

The history of the clergy in the 4th–9th centuries shows a simple but important thing: the external triumph of the Church does not yet mean its internal flourishing.

Having gained freedom, influence, and wealth, the Church faced the fact that its ministers increasingly began to live not according to the Gospel, but according to the laws of this world. Yet at the same time, alongside greed, careerism, and spiritual decline, examples of genuine holiness continued to shine in this period. This means that Christ’s words that “the gates of Hades will not prevail” against the Church (Matt. 16:18) were fulfilled in this period, as in all other times.
In the following publications on the history of the early Church, we will show the development of the administrative system of Church governance in the first millennium.]]></content:encoded><guid>https://spzh.eu/en/istorija-i-kulytrua/92836-stories-of-the-ancient-church-the-clergys-life-in-the-4th-9th-centuries</guid></item><item><title><![CDATA[The meaning of the Gospel events from Pascha to the Ascension]]></title><link>https://spzh.eu/en/chelovek-i-cerkovy/92835-the-meaning-of-the-gospel-events-from-pascha-to-the-ascension</link><description><![CDATA[Archbishop Job (Smakouz) on the meaning of the post-Paschal weeks, the persecution of the Church, and how to preserve Paschal joy until the Ascension of the Lord.]]></description><pubDate>Fri, 01 May 2026 00:08:00 +0300</pubDate><category>Man and Church</category><content:encoded><![CDATA[“Christ is risen, Your Eminence! The Paschal season has its own unique commemorations and sequence: after Pascha comes Antipascha, then Radonitsa, then the Myrrh-Bearing Women. Each following Sunday is also tied to a specific Gospel reading. Why is this so – who composed this sacred sequence, and for what purpose?”
“Indeed He is risen! The Sundays after Pascha have a special character. The first of them – Thomas Sunday – begins with the enlightenment of the ‘blind’ in faith Apostle Thomas, who comes to believe in the Resurrection of Christ, and culminates in the healing of the man born blind, who likewise confesses Christ’s divinity. The Holy Fathers established this order of Gospel readings at the Divine Liturgy to strengthen our faith in the Risen Christ, so that we might see and hear the witnesses of His Resurrection.
The Myrrh-Bearing Women revealed an example of radiant, joyful love for our Savior. To this day, all Christians repeat the glad tidings they proclaimed at dawn to the Apostles: Christ is risen! In uttering these words, they became ‘apostles to the Apostles.’ ‘In Christ Jesus they became a new creation’ (2 Cor. 5:17). Gentle as they were, they became fearless and courageous – in them the finest qualities of both men and women were united (Gal. 3:28). Bringing myrrh to anoint the Body of Christ, they assumed a unique ‘diaconal’ ministry. They became deaconesses – forerunners of the first deacons, whose election is recounted in the Acts of the Apostles.
They continue even today to assist priests who lack the time and hands for everything. Modern myrrh-bearers sing in church, light candles and lamps before icons, perform works of mercy, teach children the Law of God and prayer, and maintain the beauty and order of the храм. By the grace of the Holy Spirit, our mothers and grandmothers preserved the Orthodox faith and now fill our churches. The fragrance the Myrrh-Bearers carried in their hearts to Christ’s tomb – to anoint His most pure Body – has endured for two thousand years. It is the finest fragrance in the world, distilled from sacrificial love for God. The Myrrh-Bearing Women help us radiate spiritual beauty and warmth to the glory of God.
The fourth Sunday, of the Paralytic, reminds us that the Pascha of the Lord heals us, just as Christ healed the man who had lain for thirty-eight years at the Sheep Pool – and did so precisely during the feast. This is a call for us to remain in these Paschal days by the new ‘Sheep Pool’ – in our churches. It is a sign that only the Savior can make us whole.
On the fifth Sunday after Pascha, the Church recalls Christ’s conversation with the Samaritan woman so that we might imitate her in the work of Gospel proclamation. Having recognized in Him the Messiah, she left her earthly concerns and ran to the city to announce that Christ had come – the One who speaks of what matters most. So we, too, must carry from the храм into the world the message of our Savior. To the Samaritan woman, Christ revealed Himself as Messiah and spoke of His teaching under the image of living water. He told her that salvation is realized within the family (‘call your husband’) and that it is not a place that saves a person, but God, who is Spirit. The well of Jacob symbolizes our Church – there we meet Christ and strengthen our faith in His Resurrection and in eternal life.
“History shows that not every Pascha has been free of sorrow. We are living through war, through grief – and yet: Christ is risen! How are we to understand this?”
“Metropolitan Anthony (Bloom) defined the Church in these words: ‘The Church is the Body of Christ, crucified for the salvation of the world.’ The Lord suffered in His earthly life, and the God-human Body of His Church has suffered throughout history. Even now He is persecuted – in different ways, in different parts of the world. The history of the Church is Gethsemane and Golgotha, after which there is always the Resurrection. ‘Where the Holy Spirit is, persecution follows like a shadow… The prophets were always persecuted, the Lord was persecuted, and so were the Apostles,’ said Saint Macarius of Egypt.
Блок - по темі («Нужно благодарить Бога за испытания и гонения»)
The Paschal joy of Christ’s victory over the devil and hell accompanied the Apostles everywhere, worked miracles, and did not abandon them even in the hour of martyrdom. It gave courage, fearlessness, and victory to Christians thrown to the lions in the arenas of the Roman Empire. The joy of the Resurrection strengthened thousands of priests and laypeople imprisoned for their faith in Soviet prisons and exile. Today, it inspires the faithful of the canonical Orthodox Church in Ukraine and throughout the world.
Even now it mysteriously kindles our hearts, calling sinners to become saints. The joy of the Resurrection becomes ‘wings’ for our priests, teachers, and students who serve God, who teach and learn to serve the Holy Church and our people.
The Resurrection of Christ is the beginning of a new life for every Christian. In the days of Pascha, the Church proclaims the prophetic words of the Psalmist David: ‘Let God arise, and let His enemies be scattered!’ Let God arise and begin to act! Then life and love will be renewed in each of us; sin, falsehood, enmity, evil, and division throughout the world will flee. May the sorrowful burdens of war once again be transformed into the joy of victory and the triumph of Christ’s peace.
“You now lead the Pochaev Theological Seminary in your homeland – in Pochaev – and bear the name of St. Job of Pochaev. After nearly twelve years of ministry overseas, in Canada and America, the Lord has placed you at the feet of your heavenly patron. This is God’s providence. How attentive must a believer be to recognize such providence in his life and rightly understand it?”
“In the first chapter of the Acts of the Apostles, Saint Luke records the instruction of the ascending Christ: ‘…you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses to the ends of the earth.’ The example of Saint Job and the worldwide preaching of the Apostles about Christ’s Resurrection helped me accept, with humility and love, the path that led me to Canada and to fulfill that obedience. Obedience to the Church must always be the distinguishing mark of an Orthodox Christian – not only of a monk, but of every layperson.
“The Ascension of the Lord is not far off. How can we imitate His disciples – the holy Apostles who accompanied Him as He ascended to the Father?”
“Christ, like loving parents, leads us – His children – into the first grade of the school of spiritual life. He leaves us so that we may learn from the Holy Spirit to live according to His Gospel. Christ ascends to His Father in order to beseech Him to send us the Spirit – the Comforter and Teacher of Truth. The Spirit of Life consoles those who are persecuted for righteousness and truth.
The meaning of the feast is revealed in the ancient greeting of the first Christians: ‘Christ is in our midst!’ – and the answer: ‘He is and ever shall be!’ Christ is with us and among us when we abide in love, in truth, in humility, and in patience. We must labor earnestly to preserve unity with Him and with one another. May we also be granted, like the Apostles, the spiritual joy and blessing of our Lord Jesus Christ, who ascended in glory.”]]></content:encoded><guid>https://spzh.eu/en/chelovek-i-cerkovy/92835-the-meaning-of-the-gospel-events-from-pascha-to-the-ascension</guid></item><item><title><![CDATA[Court voids state “expert review” on UOC – so where is “Moscow link” now?]]></title><link>https://spzh.eu/en/mysli-vsluh/92834-court-voids-state-expert-review-on-uoc-so-where-is-moscow-link-now</link><description><![CDATA[Persecution for faith is a crime. And sooner or later, it receives its verdict.]]></description><pubDate>Thu, 30 Apr 2026 21:31:00 +0300</pubDate><category>Thoughts aloud</category><content:encoded><![CDATA[The appellate court has annulled Viktor Yelensky’s order of January 27, 2023 – the very order that approved the so-called “expert review" by the State Service of Ukraine for Ethnopolitics and Freedom of Conscience (DESS), alleging ties between the Ukrainian Orthodox Church and the Moscow Patriarchate. In substance, the “expert review” has been struck down.
The formal reason is damning enough: Yelensky’s agency ignored the UOC’s motions to recuse biased “experts.” And those motions were fully justified, because the “experts” built their accusations not on the documents of the UOC, but on the documents of the Russian Orthodox Church.
The court has now instructed the DESS to conduct a new review, taking into account its findings on the need to examine the recusal motion properly. But the consequences go far beyond procedure. This ruling calls into question the entire state policy pursued against the Church.
After all, the DESS document in which “experts” supposedly discovered the UOC’s link to Moscow became one of the chief instruments of today’s religious persecution:

It was produced at the request of the NSDC and President Zelensky – and became, in effect, the authorities’ green light for a campaign to harass and destroy the UOC: sweeping SBU searches of dioceses and monasteries, the confrontation at the Kyiv-Pechersk Lavra, mass criminal cases against clergy, and much more.
It became the “foundation” for illegal local bans on the activity of the UOC.
It was used as the main argument at meetings where UOC communities were pressured into transferring to the OCU.
And it served as an indulgence for mass defamation – in the media, in society, and in the corridors of power. After its publication, the UOC could be branded “Moscow’s” and “hostile” with an air of official legitimacy.

Last summer, DESS officials conducted separate “studies” into the status of the Kyiv Metropolis of the UOC and several monasteries. Now they are trying to liquidate them through the courts. These attempts have dragged on for a long time – and so far, without success. The appellate court’s ruling on the 2023 “expert review” will undoubtedly make those efforts even harder.
More than that, it may be the first warning bell for those who organized this entire machinery.
Persecution for faith is a crime. And sooner or later, it receives its verdict. Those who launch such campaigns from presidential offices usually remain in the shadows. It is the executors who are left to answer.
Viktor Yelensky, the current head of the State Service of Ukraine for Ethnopolitics and Freedom of Conscience, is a man who began his campaign against the Church back in Soviet offices. Then, the system protected him.
Today, things may turn out differently.]]></content:encoded><guid>https://spzh.eu/en/mysli-vsluh/92834-court-voids-state-expert-review-on-uoc-so-where-is-moscow-link-now</guid></item><item><title><![CDATA[Greek priest: Sad to see Orthodox Christians fighting each other in Ukraine]]></title><link>https://spzh.eu/en/news/92833-greek-priest-sad-to-see-orthodox-christians-fighting-each-other-in-ukraine</link><description><![CDATA[Fr. Georgios Katsaounis recalled the historical ties between the Russian and Ukrainian peoples and criticized the Greek Prime Minister’s statement about a “war with Russia.”]]></description><pubDate>Thu, 30 Apr 2026 18:49:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[The rector of the Church of Saint Spyridon in a suburb of Athens, Archpriest Georgios Katsaounis, spoke in an interview with the «Εν Αληθεία» program of UOJ in Greece about the war between Russia and Ukraine.
Block - on topic (Greek priest: The principle of papal supremacy in Catholicism is a disease)
"It is sad that two Orthodox countries are fighting each other, and Ukrainians and Russians are brothers. Essentially, it was one country. Kyivan Rus – Kyiv was the first capital of the Russians," the priest emphasized.
The priest also commented on the Greek Prime Minister's statement that the country "is at war with Russia": "Excuse me, did anyone ask us, the citizens? I don't understand why we are at war with Russia."
Regarding the ecclesiastical side of the conflict, the archpriest noted: "It is sad when Orthodox use the Church to serve political interests. This is unseemly. As a Christian and as a clergyman, I do not like this. I believe that Orthodox Christians should have unity and ultimately serve not чужие interests, but the interests of the Gospel. This is what should be above all."
Earlier, the UOJ reported that Patriarch Bartholomew again called the war between Ukraine and Russia "fratricidal".]]></content:encoded><guid>https://spzh.eu/en/news/92833-greek-priest-sad-to-see-orthodox-christians-fighting-each-other-in-ukraine</guid></item><item><title><![CDATA[Anglican Archbishop: Ban on women's priesthood in RCC is an injustice]]></title><link>https://spzh.eu/en/news/92832-anglican-archbishop-ban-on-womens-priesthood-in-rcc-is-an-injustice</link><description><![CDATA[After her visit to the pontiff, Archbishop of Canterbury Sarah Mullally touched on the topic of women's priesthood in the RCC in an interview and called the ban on it "an injustice."]]></description><pubDate>Thu, 30 Apr 2026 17:12:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 30, 2026, in Rome, Archbishop of Canterbury Sarah Mullally, after meeting with Pope Leo XIV, stated that the ban on the ordination of women in the Catholic Church can be considered "an injustice," reports LifeSiteNews.
In an interview given shortly after a private audience with the pontiff, Mullally evasively answered the question of whether she had discussed the topic of women's priesthood with the pontiff. "First and foremost, I am a pastor and a spiritual leader. But of course, in sometimes speaking as a spiritual leader and a pastor and a Christian, there are things that we will say that may be perceived as political – but I am not a politician," she said.
Block - related topic (Pope prays with Anglican female bishop, calls Christians to unity)
Mullally then hinted that she sees the ban on female ordinations as an “injustice,” stating that one of her tasks is “at times speaking out where there is injustice, but doing it in a way that is certainly pastoral and spiritually founded.”
She also emphasized that she strives to "instill hope and pray for those who are in difficult situations," adding that it is important for her to speak "the full truth" in the context of Christian ministry.
Mullally's visit also sparked discussion in connection with a photograph that circulated online, showing her "blessing" the tomb of the Apostle Peter. In the image, one of the Catholic hierarchs bows his head, as if receiving a blessing.
After their meeting, the Pope said, "This ecumenical journey has been complex" and, "While much progress has been made on some historically divisive issues, new problems have arisen in recent decades, rendering the pathway to full communion more difficult to discern."
For her part, the archbishop called the meeting "a privilege and humbling," emphasizing that it was filled with "great warmth and a great encouragement and of hope." According to her, both sides understand the importance of continuing the path "to deepen our friendship, to pray together, and to seek that unity to which we are called."
Earlier, the UOJ reported that King Charles III declared the role of Christian faith as a pillar of society and called for support of Ukraine to achieve a just and lasting peace.]]></content:encoded><guid>https://spzh.eu/en/news/92832-anglican-archbishop-ban-on-womens-priesthood-in-rcc-is-an-injustice</guid></item><item><title><![CDATA[Greek priest on Pope's visit to Phanar: faith must not be sold]]></title><link>https://spzh.eu/en/news/92831-greek-priest-on-popes-visit-to-phanar-faith-must-not-be-sold</link><description><![CDATA[Archpriest Georgios Katsaounis warned that in the modern ecumenical dialogue there are serious risks of diluting Orthodox dogmas.]]></description><pubDate>Thu, 30 Apr 2026 16:50:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[The rector of the Church of Saint Spyridon in the suburbs of Athens Archpriest Georgios Katsaounis in an interview with the UOJ in Greece commented on the relations between the Constantinopolitan Patriarchate and the Vatican, as well as the upcoming celebration of the 1700th anniversary of the First Ecumenical Council in Nicaea.
Block - on the topic (Pat Bartholomew: Mutual lifting of anathemas is a step to full unity with RCC)
“We must not sell the faith. The dogmas of the faith are not something formed by the people. They are divine revelation. Christ Himself came and revealed the truth to us. And we must preserve this truth,’ the priest said.
He recalled the historical context of relations between East and West: “Let us not forget that the Schism of 1054 took place, and its participants did not understand at the time what consequences it would have. Over time, there were mutual attacks, mainly for political reasons.”
The priest positively assessed the lifting of anathemas under Patriarch Athenagoras and the Pope in the 1960s, however warned: "The discussions that have been conducted all this time contain certain risks. The picture of a united Christian world in the face of 21st century challenges – Islamic expansion, the decomposing Western society – is beautiful. But we are far from common confession, because we must acknowledge mistakes, especially those who committed them, in the dogmatic sense."
According to the archpriest, the anniversary of the Council of Nicaea in 2025 “could become a good sign of Christianity to the world, provided that the intentions of each participant are pure.”
Earlier, the UOJ reported that the Pope called for "full visible unity of all Christians".]]></content:encoded><guid>https://spzh.eu/en/news/92831-greek-priest-on-popes-visit-to-phanar-faith-must-not-be-sold</guid></item><item><title><![CDATA[Greek priest: The principle of papal supremacy in Catholicism is a disease]]></title><link>https://spzh.eu/en/news/92829-greek-priest-the-principle-of-papal-supremacy-in-catholicism-is-a-disease</link><description><![CDATA[Archpriest Georgios Katsaounis stated that Western Christianity suffers from the principle of one person's supremacy, and called this a spiritual illness.]]></description><pubDate>Thu, 30 Apr 2026 16:32:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[The rector of St. Spyridon's Church in Nea Ionia, Archpriest of the Church of Greece Georgios Katsaounis, in an interview with the program «Εν Αληθεία» of the UOJ in Greece, spoke about the fundamental differences between the Orthodox Church and the Roman Catholic Church.
"There is a great difference in the structure of church governance. The structure of the Orthodox Church is conciliar. The structure of the Roman Catholic Church is absolutist. There may be an appearance of conciliarity, councils are held, but to what extent are the opinions of many taken into account?" the priest noted.
Блок - по темі (Pope prays with Anglican female bishop, calls Christians to unity)
According to him, Western Christianity suffers from the principle of supremacy: “Whatever one person says goes. I consider this a disease.”
Father Georgios emphasized that Orthodox Christians have deeply rooted conciliar consciousness, which stems not only from the Gospel, but also from the humanistic tradition of ancient Greece. He cited as an example the work of Saints Cyril and Methodius, Equal-to-the-Apostles, who with the blessing of the Ecumenical Patriarchate created an alphabet for the Slavic peoples and translated the liturgy into their native language.
"It took 1000 years for the Roman Catholic Church at the Second Vatican Council to give peoples the right to celebrate the liturgy in their language. Before that, it was believed that there were only three sacred languages: Latin, Hebrew, and Greek," the archpriest reminded.
He also pointed to the lack of genuine freedom in Christ in the West: “As the Apostle James, the brother of the Lord, said: if wisdom is not from above, it is merely earthly and demonic. Likewise, freedom: if it does not contain God, it turns into licentiousness.”
Earlier, the UOJ reported about how Pope Leo XIV sees the future of relations with the Orthodox Church.]]></content:encoded><guid>https://spzh.eu/en/news/92829-greek-priest-the-principle-of-papal-supremacy-in-catholicism-is-a-disease</guid></item><item><title><![CDATA[In Egypt, Coptic blogger sentenced to 5 years for videos about Christianity]]></title><link>https://spzh.eu/en/news/92830-in-egypt-coptic-blogger-sentenced-to-5-years-for-videos-about-christianity</link><description><![CDATA[A Coptic blogger was sentenced to five years in prison with hard labor under a blasphemy law for publishing a video about Christianity.]]></description><pubDate>Thu, 30 Apr 2026 16:14:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 27, 2026, in Cairo, an Egyptian court sentenced Coptic Christian blogger Augustinos Samaan to five years in prison with hard labor for publishing videos about the Christian faith, reports ADF International.
Samaan, the author of a channel with more than 100,000 subscribers, was convicted under Article 98(f) of Egypt's Penal Code, which provides for liability for blasphemy. He was also charged with "abuse of social media" and "disrespect for religion" – wordings that are often applied to statements considered offensive to Islam.
Block - related topic (Christian tortured for converting to Christianity in Egypt)
According to human rights defenders, the blogger mainly published educational materials in which he explained the basics of the Christian faith and answered common questions, as well as addressed theological differences between Christianity and Islam.
On April 24, Samaan filed an appeal, trying to challenge the verdict and defend his right to freedom of religion. ADF International stated that punishment for peaceful expression of religious beliefs is a violation of fundamental rights.
The organization emphasized that Samaan's case is not an isolated incident. Since August 2025, dozens of people have been detained in Egypt for religious posts on the internet, including newly converted Christians and users who discussed matters of faith.
Human rights defenders note that the application of blasphemy laws in the country is intensifying and being used against religious minorities. Despite constitutional guarantees, Coptic Christians, who make up about 10-15% of Egypt's population, continue to face discrimination and pressure.
ADF International called on Egyptian authorities to review the sentence and ensure protection of freedom of religion and freedom of expression.
Earlier, Christian Abdulbaki Said Abdo found himself in a similar situation. He was convicted for Facebook posts but later released with the support of human rights defenders and left the country.
Earlier, the UOJ wrote that the US Commission on International Religious Freedom published a report on the situation of religious minorities in Egypt, stating the ongoing systemic discrimination against Christians and other non-Muslim communities. According to the report, Egyptian authorities continue to apply laws and practices that restrict the religious life of minorities, including Coptic Christians, Bahá'ís, and others.]]></content:encoded><guid>https://spzh.eu/en/news/92830-in-egypt-coptic-blogger-sentenced-to-5-years-for-videos-about-christianity</guid></item><item><title><![CDATA[Patriarchate of Georgia denies ROC influence on election of patriarch]]></title><link>https://spzh.eu/en/news/92828-patriarchate-of-georgia-denies-roc-influence-on-election-of-patriarch</link><description><![CDATA[Archpriest Andria Jagmaidze stated that rumors about pressure from the Russian Orthodox Church on Patriarch Ilia regarding the selection of a locum tenens are false.]]></description><pubDate>Thu, 30 Apr 2026 15:28:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[The Georgian Church has refuted claims by some media outlets about the influence of the Russian Orthodox Church on Patriarch Ilia's decision regarding the choice of locum tenens in 2017, who became Metropolitan Shio, reports the UOJ in Georgia.
The head of the Patriarchate's Public Relations Service, Archpriest Andria Jagmaidze, published on his Facebook a video of the 2017 meeting between the head of the Department for External Church Relations of the Moscow Patriarchate, Metropolitan Hilarion (Alfeyev), and the Patriarch.
The priest emphasized that the entire meeting was recorded on video, that it was public and excluded the possibility of any secret agreements.
"The 9-year speculations and lies must stop, as if the Catholicos-Patriarch of Georgia had a one-on-one meeting with the guest during this visit and as if the election of the locum tenens was somehow connected to this day," the priest wrote.
As a reminder, the locum tenens of the Patriarchal Throne, Metropolitan Shio, is the main candidate for the patriarchate.
Блок - по темі (Georgian Synod names three candidates for patriarchal throne)

As the UOJ reported, the ROC unseated and suspended from office the ex-head of DECR. Metropolitan Hilarion (Alfeyev) is the former head of the Department for External Church Relations of the Russian Orthodox Church. In March 2026, he was part of the Russian Orthodox Church delegation at the funeral of Catholicos-Patriarch Ilia II in Tbilisi, after which versions appeared in Georgian media about possible Moscow influence on the upcoming patriarchal elections.]]></content:encoded><guid>https://spzh.eu/en/news/92828-patriarchate-of-georgia-denies-roc-influence-on-election-of-patriarch</guid></item><item><title><![CDATA[In Swiss Catholic сhurch, parishioners give holy communion to dogs at mass]]></title><link>https://spzh.eu/en/news/92826-in-swiss-catholic-shurch-parishioners-give-holy-communion-to-dogs-at-mass</link><description><![CDATA[In Zurich, during a Mass with the blessing of animals, parishioners gave consecrated Eucharistic hosts to dogs, but the diocese did not recognize the incident as sacrilege.]]></description><pubDate>Thu, 30 Apr 2026 13:36:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 17, 2026, the Diocese of Chur, a Roman Catholic diocese in Switzerland, reported the results of an investigation into an incident at a Zurich parish where parishioners gave the Eucharist to their dogs during Mass, Tribune Chrétienne reported.
The incident occurred during a service dedicated to the blessing of animals. Due to bad weather, it was held inside the church and incorporated into the Mass. During Communion, some believers reportedly “gave the consecrated host to their dogs,” causing outrage among some parishioners.
Block - on topic (German bishops of Germany called on the EU to play a more active role in NATO)
Following a complaint, an inquiry was conducted. The diocese said no formal sacrilege had taken place, since “no sacrilegious intent was established.”
At the same time, the incident sparked discussion within church circles. Such cases, it was noted, may distort the meaning of the Eucharist, which in Catholic tradition is intended only for human beings.
The bishop is reportedly planning to meet with the parish in June to clarify the situation, provide catechesis, and hold a service.
As previously reported by the UOJ, a Canadian Roman Catholic cathedral hosted a livestream of a hockey match with beer and pizza.]]></content:encoded><guid>https://spzh.eu/en/news/92826-in-swiss-catholic-shurch-parishioners-give-holy-communion-to-dogs-at-mass</guid></item><item><title><![CDATA[Caucasus Muslim leader responds to claims of church destruction in Karabakh]]></title><link>https://spzh.eu/en/news/92825-caucasus-muslim-leader-responds-to-claims-of-church-destruction-in-karabakh</link><description><![CDATA[The Chairman of the Caucasus Muslims Office said accusations of destroying Armenian churches and persecuting the population distort the situation and undermine the peace process.]]></description><pubDate>Thu, 30 Apr 2026 12:19:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 29, 2026, the head of the Caucasus Muslims Office, Allahshukur Pashazade, sent a letter of protest to the World Council of Churches in response to allegations of the destruction of Armenian churches in Karabakh, AZERTAC reported.
The move followed a statement by the international organization on April 23 addressing the destruction of Armenian religious heritage. The letter states: “Recent events in our region have been grossly misrepresented with regard to our country; such an approach is unacceptable.”
The author argued that the Council’s position is shaped under Armenian influence: “There is an impression that the World Council of Churches is being used as a tool to spread provocative propaganda that does not reflect the truth and undermines the peace process.”
Block - on topic (Armenian Church condemned Azerbaijan's destruction of temple in Karabakh)
The letter also addresses the issue of religious sites. “The accusations contained in the statement are absolutely groundless,” it says, adding that “the preservation and restoration of all religious monuments – mosques, churches, and synagogues – are ensured without any distinction or bias.”
The appeal further presents arguments regarding the regional situation: “Portraying the historical lands of Azerbaijan as Armenian territory constitutes a violation of international law and ignores historical realities.”
It also comments on the nature of the conflict: “Despite attempts to present it as a Christian–Muslim confrontation, it is not a religious conflict. Armenian Christians and Azerbaijani Muslims must live in peace and mutual respect.”
The issue of the population was also addressed: “Claims that Armenian residents were forcibly expelled are entirely unfounded.”
In conclusion, the letter states that “such an approach harms the fragile atmosphere of trust in the region and does not serve the cause of peace,” while expressing hope for a “fair approach” from the international organization.
As previously reported by the UOJ, human rights advocates said Azerbaijani authorities demolished Armenian churches in Karabakh, publishing satellite images confirming the destruction of the Cathedral of the Intercession of the Virgin in Khankendi (Stepanakert), as well as the earlier demolition of St. Hakob Church. Both were destroyed between early March and early April 2026, with observers describing it as a deliberate erasure of Armenian cultural and religious heritage.]]></content:encoded><guid>https://spzh.eu/en/news/92825-caucasus-muslim-leader-responds-to-claims-of-church-destruction-in-karabakh</guid></item><item><title><![CDATA[UOC Bible forum for youth held in Kovel]]></title><link>https://spzh.eu/en/news/92824-uoc-bible-forum-for-youth-held-in-kovel</link><description><![CDATA[A UOC youth forum was held at St. Nicholas Church in Kovel, bringing together teenagers for prayer, Scripture study, and spiritual fellowship.]]></description><pubDate>Thu, 30 Apr 2026 11:26:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 27, 2026, a Bible forum of the Ukrainian Orthodox Church for young people aged 12 to 18 took place in Kovel, Volyn Region, according to the Facebook page of St. Nicholas Church in Kovel.
The forum was held with the blessing of Metropolitan Volodymyr of Volodymyr-Volynsky and Kovel at St. Nicholas Church and focused on the theme “Suffering, Thorns, Resurrection.”
Throughout the day, participants took part in a full program that included spiritual fellowship, common prayer, and the study of Holy Scripture.
Block - on topic (A meeting of Orthodox youth from different regions of Ukraine was held in Kiev)
Organizers prepared lectures and discussions on spiritual topics, as well as meetings with veterans of the current war, who shared their personal experiences and testimonies of faith.
The forum reportedly took place in a warm and friendly atmosphere. Priest Ivan Kudlasevych, together with Matushka Halyna Kudlasevych and assistants, arranged refreshments for the participants, preparing lunch and sweets.
Participants thanked the organizers for holding the event and noted its spiritual and educational value.
As previously reported by the UOJ, the Odesa Eparchy of the UOC held an intellectual Bible knowledge tournament.]]></content:encoded><guid>https://spzh.eu/en/news/92824-uoc-bible-forum-for-youth-held-in-kovel</guid></item><item><title><![CDATA[OCU in Cherkasy organizes “pilgrimage” to Kyiv for Epifaniy’s name day]]></title><link>https://spzh.eu/en/news/92822-ocu-in-cherkasy-organizes-pilgrimage-to-kyiv-for-epifaniys-name-day</link><description><![CDATA[The OCU in Cherkasy announced registration for a free trip to Kyiv for the name day of Epifaniy Dumenko, presenting it as a pilgrimage.]]></description><pubDate>Thu, 30 Apr 2026 11:02:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 29, 2026, OCU representatives in Cherkasy announced registration for those wishing to travel to Kyiv on the occasion of the name day of OCU head Epifaniy Dumenko. The trip is being positioned as a pilgrimage, according to a Facebook announcement posted on the page of St. Michael’s Cathedral Garrison Church.
Block - on topic (Dumenko: We pray for Filaret so that no one from Muscovy commands us)
According to the published information, the trip is scheduled for May 12, with departure from Holy Trinity Cathedral. Participation is said to be free, with registration available by phone.
The organizers invite believers to join a “pilgrimage trip” to the Kyiv-Pechersk Lavra, timed to Epifaniy’s name day, noting the opportunity for joint prayer and participation in festive events.
At the same time, the trip is being organized centrally and in advance, which observers say may indicate an effort to ensure the presence of believers at events in Kyiv.
Announcement of registration for a free trip to Kyiv for Dumenko’s name day.

As previously reported by the UOJ, a court in Rivne Region fined a man over posts about the OCU.]]></content:encoded><guid>https://spzh.eu/en/news/92822-ocu-in-cherkasy-organizes-pilgrimage-to-kyiv-for-epifaniys-name-day</guid></item><item><title><![CDATA[Appeals Court overturns DESS “expert review” of UOC Statute]]></title><link>https://spzh.eu/en/news/92821-appeals-court-overturns-dess-expert-review-of-uoc-statute</link><description><![CDATA[The court found procedural violations and unlawful actions by DESS, pointing to defects in the entire religious-studies review of the UOC Statute.]]></description><pubDate>Thu, 30 Apr 2026 10:40:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 6, 2026, the Sixth Administrative Court of Appeal issued a ruling overturning the conclusion of the religious-studies “expert review” of the UOC statute in case No. 320/26027/23, the Information and Education Department of the UOC reported.
The appellate court partially upheld the complaint filed by the Kyiv Metropolia of the Ukrainian Orthodox Church, overturned the first-instance court’s decision, and found the plaintiff’s key arguments justified.
Блок - по темі (Верховный суд открыл апелляцию по делу Корецкого монастыря УПЦ)
The ruling points to unlawful inaction by the State Service of Ukraine for Ethnopolitics and Freedom of Conscience (DESS), which failed to consider the UOC’s motion to recuse members of the expert group and issue a decision on it.
The court stressed that this procedural violation was substantial and called into question the impartiality of the expert review.
It further noted that the absence of a clearly defined procedure does not relieve a state body of its duty to ensure fairness. The court therefore concluded that the entire review procedure was defective.
The appellate court also found the actions of DESS head Viktor Yelensky unlawful for approving the conclusion while the recusal motion remained unexamined.
The key outcome was the court’s recognition as unlawful, and cancellation, of the DESS order of January 27, 2023, which had approved the expert review’s conclusion.
Thus, the court confirmed that the religious-studies review of the UOC Statute had been conducted with substantial violations affecting its legality and outcome.
The ruling entered into force upon its adoption.
As previously reported by the UOJ, the appellate hearing in the case concerning the termination of the Kyiv Metropolia of the UOC has been scheduled for May 19, 2026, in Kyiv. The court will consider an appeal against the liquidation ruling issued in response to a lawsuit by the State Service for Ethnopolitics and Freedom of Conscience, which seeks the forced termination of the religious organization’s activities.]]></content:encoded><guid>https://spzh.eu/en/news/92821-appeals-court-overturns-dess-expert-review-of-uoc-statute</guid></item><item><title><![CDATA[Armenian Church condemns Azerbaijan's destruction of church in Karabakh]]></title><link>https://spzh.eu/en/news/92819-armenian-church-condemns-azerbaijans-destruction-of-church-in-karabakh</link><description><![CDATA[Etchmiadzin said Armenian heritage is being deliberately destroyed and urged Armenia’s authorities and the international community to intervene immediately.]]></description><pubDate>Thu, 30 Apr 2026 10:17:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 23, 2026, the Armenian Apostolic Church stated that Azerbaijani authorities had destroyed St. James Church and other monuments in Stepanakert, Karabakh, Pastinfo reported.
In a statement, the Mother See of Holy Etchmiadzin said the church and monuments had been demolished under the pretext of removing “illegal structures.” It also voiced concern over reports of the destruction of the Cathedral of the Intercession of the Theotokos in Stepanakert.
Block - on topic (Pashinyan called on the Armenian Church to carry out reforms and replace the Catholicos)
The Church stressed that it views what is happening as the deliberate destruction of Armenian spiritual and cultural heritage. “This act of vandalism, carried out at the state level, testifies to the unchanged anti-Armenian policy of Azerbaijan,” the statement said.
Etchmiadzin noted that such actions call into question claims of a desire to establish lasting peace with Armenia.
The Armenian Apostolic Church urged the Armenian authorities to take urgent measures to prevent the further destruction of cultural heritage and appealed to the international community to respond to what is happening.
Earlier, the UOJ reported on the destruction of religious sites in Stepanakert, including cases confirmed by satellite imagery.]]></content:encoded><guid>https://spzh.eu/en/news/92819-armenian-church-condemns-azerbaijans-destruction-of-church-in-karabakh</guid></item><item><title><![CDATA[Head of Demography Institute: Ukraine lost one million people in a year]]></title><link>https://spzh.eu/en/news/92818-head-of-demography-institute-ukraine-lost-one-million-eople-in-a-year</link><description><![CDATA[Mass emigration and population aging are deepening Ukraine’s demographic crisis, with experts warning of a new wave of departures and a growing labor shortage.]]></description><pubDate>Thu, 30 Apr 2026 09:52:00 +0300</pubDate><category>News</category><content:encoded><![CDATA[On April 29, 2026, Ella Libanova, director of the M. V. Ptukha Institute for Demography and Social Studies of the National Academy of Sciences of Ukraine, said that Ukraine’s population declined by around one million people in 2025, LB.ua reported.
According to her, as of February 2026, around 29 million people live in territory controlled by Ukraine. The main cause of the decline remains natural population loss, worsened by the war and migration. “The population is aging – there are people to die, but no one to give birth,” Libanova stressed.
Block - on topic (Authorities hope that 2 million Ukrainians will return to the country after the war)
Emigration is also having a major impact on the demographic situation. “The majority left in the first half of 2022. Very few have returned – fewer than one million,” she said, adding that with every month of war, the likelihood of return decreases.
The expert also warned of the risk of a second wave of emigration after martial law is lifted. “If a family has not broken apart and the woman has settled abroad, there is a strong chance that she will not return – rather, the man will go to her,” the demographer explained.
According to Libanova, Ukraine is losing not only population but also skilled professionals. “We are losing educated, professional people. More than 70% of women over 25 have higher education,” she noted.
These processes may lead to a labor shortage, meaning the country will likely have to attract migrant workers in the future. “Builders will have to be brought in. From where will depend on possibilities: the upper tier can be attracted from Europe, while the lower tier will likely come from Bangladesh,” she said.
Libanova also stressed that Ukraine loses around 300,000 people annually because deaths exceed births, a trend that has persisted for more than a decade.
As previously reported by the UOJ, Ukrainian authorities plan to address labor shortages in business by bringing in migrants from African countries.]]></content:encoded><guid>https://spzh.eu/en/news/92818-head-of-demography-institute-ukraine-lost-one-million-eople-in-a-year</guid></item></channel></rss>