This ideology sees a transnational space seeking to justify a fantasized civilizational unity based on references from the Kievan Rus', the unity of Orthodox Christianity, the use of the Russian language whose center would be Moscow, perceived as the Third Rome.[7][14][15]
Since the end of the USSR, the Russian Orthodox Church has increasingly engaged in initiatives to establish its ecclesiastical authority on what it perceived to be its traditional preserve, while trying to spread its influence over the Orthodox world in general.[14][15][16]
With the Russian invasion of Ukraine, the situation became increasingly untenable and tense within the Eastern Orthodox Church; about 1,600 theologians and clerics, including many Russians,[17] participated in this document condemning the Russian moves within the Church and the "heresies" of the Russian Orthodox Church.[1][2][17]
Contents
The document consists of two parts, the first is an introductory note which condemns the "heresy" of the Russian World concept. The second part of the document gives scriptural background and quotes sacred tradition to argue that orthodoxy does not accept the "shameful" actions carried out by the Russian government and the Russian Orthodox Church under Patriarch Kirill's leadership.[1][17]
Since the enthronement of Patriarch Kirill in 2009, the leading figures of the Moscow Patriarchate, as well as spokespersons of the Russian State, have continually drawn on these principles to thwart the theological basis of Orthodox unity. The principle of the ethnic organization of the Church was condemned at the Council of Constantinople in 1872. The false teaching of ethno-phyletism is the basis for "Russian world" ideology. If we hold such false principles as valid, then the Orthodox Church ceases to be the Church of the Gospel of Jesus Christ, the Apostles, the Nicene-Constantinopolitan Creed, the Ecumenical Councils, and the Fathers of the Church. Unity becomes intrinsically impossible. Therefore, we reject the "Russian world" heresy and the shameful actions of the Government of Russia in unleashing war against Ukraine which flows from this vile and indefensible teaching with the connivance of the Russian Orthodox Church, as profoundly un-Orthodox, un-Christian and against humanity, which is called to be "justified… illumined… and washed in the Name of our Lord Jesus Christ and by the Spirit of God" (Baptismal Rite). Just as Russia has invaded Ukraine, so too the Moscow Patriarchate of Patriarch Kirill has invaded the Orthodox Church, for example in Africa, causing division and strife, with untold casualties not just to the body but to the soul, endangering the salvation of the faithful.
— Volos Declaration, A Declaration on the Russian World teaching
Signatories
The document was signed by Eastern Orthodox theologians and clerics from Greece, Russia, Georgia, Romania, Ukraine, Bulgaria, France, Czech Republic, US, Lebanon, Germany, Belgium, from Canada, as well as some theologians from India and Serbia.[17] A few hundred signatories are members of the Russian Orthodox Church, or from Russian Orthodox tradition, in particular theologians from Saint Vladimir's Seminary in New York City or the Lossky family in France.[17]
^Arabic: إعلان عن مفهوم عقیدة الأرض الروسية; Bulgarian: Декларация против идеологията на Руския свят, romanized: Deklaraciya protiv ideologiyata na Rouskiya svyat; Georgian: დეკლარაცია რუსული სამყაროს სწავლების შესახებ; Greek: Διακήρυξη κατά της διδασκαλίας περί Ρωσικού Κόσμου; Romanian: O Declarație privind învățătura Lumii Ruse; Russian: Декларация об учении о Русском мире, romanized: Deklaratsiya ob uchenii o Russkom mire.
^Fati︠u︡shchenko, Valentin Ivanovich; Фатющенко, Валентин Иванович (2009). Russkiĭ mir v kontekste mirovykh t︠s︡ivilizat︠s︡iĭ : kurs lekt︠s︡iĭ. Moskovskiĭ gosudarstvennyĭ universitet im. M.V. Lomonosova. Fakulʹtet inostrannykh i︠a︡zykov i regionovedenii︠a︡., Московский государственный университет им. М.В. Ломоносова. Факультет иностранных языков и регионоведения. Moskva. ISBN978-5-94244-026-8. OCLC462785232. {{cite book}}: |work= ignored (help)CS1 maint: location missing publisher (link)
^ abImbert, Nicolas (2019). Vers la construction d'un partenariat entre l'Eglise et l'Etat en Russie post-soviétique ? (in French). Science-Po – Aix: Aix Marseille Université – Institut d'études politiques.
^Imbert, Nicolas (13 December 2022). "Ambiguïté et multi-vocalité des relations entre l'église et l'état: En contexte postsoviétique". Revue d'études comparatives Est-Ouest. 1–2 (1): 207–215. doi:10.3917/receo1.531.0207. ISSN0338-0599. S2CID255644808. Archived from the original on 23 January 2023. Retrieved 23 January 2023. Dans ce contexte, l'auteure évoque « une symphonie des vues » entre l'Église et l'État en Russie. Cette symphonie se retrouve dans la diffusion de l'idée du « monde russe » (russkij mir), un projet idéologique visant à « renforcer la sphère de l'influence culturelle russe » à l'étranger (Alicja Curanovic, in Köllner, p. 205). L'adoption de ce discours est favorable à l'État russe car il lui assure la légitimation de son action politique à l'étranger en usant du pouvoir symbolique dont dispose l'Église; il l'est aussi à l'Église russe car il lui permet d'étendre son influence et, le cas échéant, de bénéficier des moyens diplomatiques de l'État russe.
