PROCLAMATION OF THE MONTENEGRIN ORTHODOX CHURCH

02/11/2025

THE MONTENEGRIN ORTHODOX CHURCH

THE HOLY SYNOD OF HIERARCHS

THE MONTENEGRIN HIERARCHS

AS SPIRITUAL PASTORS AND MEMBERS

OF THE HOLY SYNOD OF HIERARCHS

OF THE MONTENEGRIN ORTHODOX CHURCH:

Archbishop of Cetinje and Metropolitan of Montenegro

† M I H A I L O

Archbishop of Kotor-Primorje and Minister of Foreign Affairs of the MOC

† S I M E O N

Titular Bishop of Ostrog-Nikšić and Bishop of Argentina

† G O R A Z D

Hereby issue the following

PROCLAMATION

1. Proceeding from:

The authenticity of the Montenegrin Orthodox Church in the Christian world, which since ancient times has been distinguished by the fact that it “is not subject to any patriarch or any other church” and that above it is “only God,” which contributed to the formation of a unified understanding of the Christian faith in Montenegro. This spiritual independence influenced the fact that faith in Montenegro acquired political significance, almost equating itself with patriotism, and the role of the Church in society and Christianity itself took on a special character. The people generally viewed faith as a factor of national identity, rather than as a personal relationship with God.

As well as from the historical truths and irrefutable facts that have established the spirituality, ecclesiastical life, and statehood of Montenegro for over a thousand years, bearing witness to the rich spiritual heritage of this region:

1000 years of ecclesiastical life and statehood: Beginning with the first Montenegrin saint, the Holy Martyr Vladimir of Duklja, a prince who embodies the cult of peace, love, and self-sacrifice, through Ivan Crnojević, ruler and restorer of Montenegro, who was the founder of ecclesiastical life, all the way to the Holy Wonderworkers Basil of Ostrog and Peter of Cetinje, as well as the Venerable Stefan of Piper. Each of these saints represents key points that shape the vertical of Montenegrin spirituality: Saint Basil of Ostrog as a symbol of consecration and suffering, Saint Stefan of Piper as an example of humility and spiritual perseverance, while Saint Peter of Cetinje embodies wisdom, courage, and spiritual reconciliation.

Eastern Rite and Slavonic language: In the state of the Dukljan Slavs, specifically within the Duklja Metropolitanate, one of the most significant medieval South Slavic written monuments was created – the Chronicle of the Priest of Duklja. This chronicle was a kind of epistle to the Christians of that time, but also a testimony to the struggle of the Dukljan church for the restoration of the archbishopric and the Christian manner in which the people aspired to freedom and independence. Despite the influence of Rome, in many churches in the territory of Duklja, the Eastern Rite prevailed, and the liturgy was served in the Slavonic language. Unlike other areas under Vatican influence, where Slavonic liturgy was persecuted, in Duklja this practice persisted due to political pragmatism and complex relations between Byzantium and the West. In this sense, in the coastal Latin bishoprics below Neretva, there was no persecution of the Slavonic liturgy. This linguistic and ritual balance resulted in spiritual and cultural flourishing, whereby the Dukljan church maintained its identity and authenticity.

Saint Ivan Crnojević and the Cetinje Monastery: In 1485, Saint Ivan Crnojević, together with Metropolitan Visarion and Bishop Vavila, in the name of the Montenegrin people and the Church, established on Cetinje an autocephalous metropolitan cathedra in glory of the Nativity of the Most Holy Theotokos in the Cetinje Monastery. This cathedra would later, due to Turkish conquests, be temporarily attached to the Patriarchate of Peć, but after the abolition of the Patriarchate of Peć in 1766, the Montenegrin Orthodox Church once again confirmed its independence when Bishop Sava Petrović-Njegoš proclaimed himself an independent hierarch.

Autocephaly of the Montenegrin Orthodox Church: Since the abolition of the Patriarchate of Peć, the Montenegrin Orthodox Church has de facto operated as autocephalous, and Montenegrins have elected their spiritual leader themselves at the All-Montenegrin Assembly until the establishment of other state bodies. This Assembly was the supreme body in making the most important decisions for the people and the Church, whereby the Montenegrin Orthodox Church maintained its sovereignty and authenticity within the Orthodox tradition.

Official recognition of autocephaly by the Ecumenical Patriarchate: The Ecumenical Patriarchate, as first in honor, explicitly recognized the autocephaly of the Montenegrin Orthodox Church, which is documented in the Syntagma, the official catalog of autocephalous Orthodox churches, published in 1855 in Athens, where under number 9 the Montenegrin Orthodox Church is listed as autocephalous. This document clearly requires that the Church respect canonical rules and independently regulate its internal structure within the area of its jurisdiction.

The Montenegrin Orthodox Church in the Principality and Kingdom of Montenegro: At the beginning of the 20th century, the Montenegrin Orthodox Church continued to operate as autocephalous, with its own Holy Synod of Hierarchs, which was proof of its independent status in the Orthodox world. The Constitution of the Holy Synod from 1904, together with other legislative acts, testifies to its independent organization and functioning within the Principality of Montenegro.

The Restored Montenegrin Orthodox Church: After turbulent historical events and attempts to subjugate and erase the Kingdom of Montenegro and the Montenegrin Orthodox Church from the collective consciousness of the Montenegrin people in 1918, by the will of that same people, the Montenegrin Orthodox Church was restored in 1993, and the Elected Metropolitan Antonije (Abramović) was installed on its Holy Cathedra. With this restoration, which came about by Divine Providence, the revival of the almost extinct spirituality among Montenegrins also began. The Holy Synod of Hierarchs was restored and the process of ordaining new priests began, and in 2006 the historic restoration of Montenegrin statehood also occurred.

2. We witness:

The organization of so-called “litije” (religious processions), which appear as popular religious rituals, but contain within them elements of anarchism, communism, and theocratic extremism. Through such gatherings of people who have lost faith in the system and who desire radical changes, not only of the religious, but also of the political and economic order. These movements are not directed at the alleged preservation of church shrines, but at the aspiration to change the very structure of the state, opposing European integration, market economy, and modern civilizational values.

The phenomenon called “Russo-Serbian Orthodoxy,” which is a political project in religious garb, distant from authentic Montenegrin values and the traditional Orthodoxy that Montenegro received from the Greeks. A kind of attempt to overturn historical achievements and redefine Montenegrin national and religious identity in a way that is not in accordance with the spiritual and cultural heritage of Montenegro. Deep social and spiritual turmoil in Montenegro, which is not only of a religious and cultural nature, but primarily has ideological and political characteristics, with an aspiration to change the state order.

The performance of empty rituals in churches and on the streets that have nothing to do with authentic faith and spirituality, such as kneeling, kissing the hems of priests’ vestments, and lying on floors, which is contrary to the dignity and “upright Orthodoxy” characteristic of Montenegrins. The phenomenon of collective psychosis that permeates these protests, caused by the feeling of loss of identity, economic security, and political stability, where participants do not know exactly what they stand for, but fiercely oppose everything that is modern and progressive, creating turmoil that could shake not only Montenegro, but the wider region as well, because the strength of this movement is no longer easily controlled either by the Church of the Republic of Serbia or by political structures.

Antagonism toward progress, science, medicine, and technology, which reveals fear and unwillingness to face modernization and societal development. Conflict between progressive and regressive forces in Montenegrin society, where every advance is perceived as a threat. That religion in this context is being used as a political weapon, distant from authentic Orthodox spirituality and Montenegrin tradition, finding its origin in deep frustration and dissatisfaction with the socio-economic situation.

That the genie has been let out of the bottle and that its power can no longer be easily controlled, nor can anyone, either from the Church of the Republic of Serbia or from political structures, fully restrain it. The consequences of this movement are only in their inception, and its full impact and depth of turmoil will be more visible in the future, with possible upheavals that will affect not only Montenegro, but the wider region as well.

Historical manipulations that the Church of the Republic of Serbia perpetrates upon the Montenegrin Orthodox Church, attempting to impose itself as the main spiritual and political authority in a country where it operates on uncanonical grounds. The Montenegrin Orthodox Church, which has been autocephalous for more than a thousand years, is being erased from historical records and the Church of the Republic of Serbia is appropriating its shrines, using them for political and national goals contrary to the Montenegrin people. The exploitation of religious sites such as the Cetinje Monastery and the Ostrog Monastery, which the Church of the Republic of Serbia uses to promote Serbian identity, diminishing the significance of Montenegrin spiritual heritage.

The clericalization of Montenegrin society, where the Church of the Republic of Serbia uses its influence to shape state policy, thereby threatening the secularism and equality of all religious communities in Montenegro. The promotion of ethnophyletism and Saint Sava nationalism through the activities of the Church of the Republic of Serbia, which is contrary to the Orthodox teaching on sobornost and love, and represents a danger to the spiritual life of believers. That the Church of the Republic of Serbia, by imposing its bishops, further undermines Montenegrin spiritual distinctiveness, confirming its role as an instrument of foreign influence in Montenegro.

Manipulation of history, where Montenegro is portrayed as part of “Serbian lands,” which is contrary to the long tradition of Montenegrin statehood and the autocephaly of its Church. The Church of the Republic of Serbia not only threatens Montenegrin identity, but also renders meaningless the mission of Orthodoxy through ethnophyletism and cleronationalism, thereby distancing itself from the true values of Orthodoxy.

Opposition to canonical rules and sobornost by the Church of the Republic of Serbia, which by expanding its jurisdiction beyond the Republic of Serbia creates divisions and conflicts among Orthodox believers in Montenegro.

3. We raise protest against:

The secularization of the Church – The Church is increasingly becoming caught in the web of national exhibitionism and religious populism, and is being used as an instrument for promoting earthly interests, whether domestic or foreign. Such a mono-national and imperialistic Church leads to the sacralization of national concepts and the profanation of the very spiritual essence of the Church, which devastates the Divine and ecumenical authority of Christ.

Pharisaic leaven – A Church that turns to the professionalization of service, self-exaltation and self-affirmation becomes an empty form without substance. Instead of serving God and the faithful, it becomes an institution that declaratively confesses its teachings, but in reality exists only for itself, serving earthly interests.

Cheap grace – The danger does not come from radical individualism or godless humanism, but from a Church that offers cheap comfort to the conscience without true spiritual renewal. Such an approach does not free people from sin, but maintains them in their state, enabling them to continue living with it.

The profanation of the Church – In addition to secularization, the Church in Montenegro is undergoing deep profanation, both external and internal. The external influences of Serbianization over the past 100 years are evident, but even worse is the internal separation from spiritual values and their replacement with transient, earthly interests.

False traditionalism – Secularization introduces foreign values into the Church, which are not of Christ’s Spirit. These worldly traditions destroy the essential nature of the Church and lead to its dissolution in worldly structures. This process does not lead to the physical destruction of the Church, but to the gradual loss of its spiritual identity.

The commercialization of faith – Religious practices are increasingly turning into commercial activities aimed at attracting the masses for material gain. This tendency leads to the growth of crime, moral collapse, and spiritual decay in society.

Kosovo pseudo-mythology – Ideological constructions such as Kosovo mythology and Saint Sava nationalism represent an attack on fundamental Christian truths in Montenegro. These doctrines, deeply rooted in the Serbian great-power project, undermine spiritual life and create divisions among Orthodox believers.

The heresy of ethnophyletism – Ethnophyletism, which elevates one ethnic identity above others, represents the most dangerous heresy of our time. It destroys the unity of the Church and nation in Montenegro, leading to deep divisions and conflicts among Orthodox peoples.

Separation from Orthodox Tradition – National elements that are separated from the Tradition of the Church have become an end in themselves, which leads to a crisis within ecclesiastical life. The Church is increasingly turning into an institution that serves divisions, instead of being a source of sobornost and spiritual unity.

The loss of sobornost – Sobornost, as one of the four fundamental characteristics of the Church, is seriously threatened. The loss of sobornost has led to the creation of divisions among believers, which was one of the reasons for the restoration of the Montenegrin Orthodox Church in 1993. The Montenegrin clergy serving within the Church of the Republic of Serbia, guided by privileges, did not remain with the people, as was the case in other Orthodox lands that are also victims of foreign great-power projects.

The protest against the Church of the Republic of Serbia and its politicization in Montenegro is not only religious and national, but also deeply spiritual and social. The Montenegrin Orthodox Church must be recognized as authentic and autocephalous, while believers must have the freedom to practice their faith without political influence and manipulation.

4. Proclamation about the future

We, who believe in the truth and light of the Gospel, advocate for a new time in which the ecclesiastical question in Montenegro will be resolved in the spirit of justice, equality, and true faith in Jesus Christ. This process must be deep, truthful, and based on the foundations of Christ’s teaching, and not merely superficial or formal.

1. Defense of the true mission of the Church – The Church in Montenegro must return to its original mission: serving God and the people. We must be aware that the great mission that Jesus Christ left to His disciples is still alive and current. Our Church must not be a political instrument, but a community of believers that leads people to salvation.

2. Depoliticization of the Church as a guarantor of the future – The Church must be freed from political influences in order to enable spiritual growth and civil stability. Political power and faith must be separate, as written in the Gospel (Matthew 22:21). Only in this way can Montenegro become a truly secular state, and the Church gain freedom to serve God and the people.

3. Restoration of the importance of faith and spirituality – Faith in Montenegro must be renewed as a living witness to God’s love and truth. Faith must no longer be merely a formal tradition, but must respond to the needs of contemporary man, woman, and family, providing spiritual support in everyday challenges.

4. Unity in the Church – We believe in the truth that the Church is “Una Sancta” – One Holy. The Church should be open to dialogue and cooperation. Jesus Christ came to save all people (1 Timothy 2:4), and the Church must strive for peace, tolerance, and understanding among different confessions in Montenegro.

5. Response to contemporary challenges – The Church must be active in responding to contemporary challenges, including environmental preservation, social inequality, digitalization, and issues of gender equality. It is time for the holy texts to be understood in the light of today’s context and applied to the real problems that humanity faces.

6. Restoration of trust in the Church – It is necessary to renew trust in the Church as a spiritual authority. The Church must be an example of witnessing faith through deeds of love and goodness, and not through empty words and symbols. Only true love can open people’s hearts to faith in God.

7. The Church as a servant to all nations – The Church in Montenegro must be supranational, as a House of prayer for all nations (Mark 11:17). We should reject all forms of ethnic and political chauvinism within the Church and support the idea that every person, regardless of origin, is dear to God – if he believes in His word.

8. Defense of the legal and state order – The State and the Church must exist in harmony. While authority is established by God for the sake of order and peace (Romans 13:1-7), the Church must not abuse its influence for political goals. The Church must be a light in society, but also respect the civil order.

9. Struggle against cleronationalism and historical revisionism – Orthodox believers in Montenegro must resist attempts to abuse the Church for political and nationalist goals. The proclamation of war criminals as saints, the sacralization of Chetnik ideology, and Saint Sava cleronationalism are not Orthodoxy, but a distorted ideology that serves earthly interests, and not Christ’s love and justice.

5. Call to obedience

Having everything in mind, before our conscience stands the commandment of the Lord Jesus Christ for:

Sobornost and justice – The Montenegrin Orthodox Church must remain conciliar, as one that gathers all believers regardless of their ethnic affiliation. Sobornost, as one of the four fundamental characteristics of the true Church, must not be sacrificed for national or political ambitions. The call to protest is not directed against believers, but against the politicization and abuse of spiritual values.

Revitalization of spiritual life – The complete renewal of the Montenegrin Orthodox Church must be based on the renewal of spiritual life. A reform is needed that would include young people and launch new missions aimed at combating modern challenges such as digitalization, secularization, and the loss of spiritual values in contemporary society.

Opposition to manipulation and instrumentalization of faith – The protest is also directed against the manipulation of faith as a means for political goals. Turning faith into a political tool means separation from the true Christian mission – salvation and serving God. The Church must remain a moral compass and guardian of spiritual life, and not an extended arm of political ideologies.

The rights of believers to autocephaly – Believers in Montenegro have the right to their own autocephalous Church, which functions independently of external political and national influences. This right is historically established and canonically recognized. Any attempt to deny this right represents spiritual violence against believers who seek their spiritual freedom and identity.

Reconciliation and unity – The protest is at the same time a call for reconciliation among all Orthodox believers in Montenegro. The Church should be a bridge that connects different groups and nations, in the spirit of the Gospel and the teaching of Jesus Christ. The Church in Montenegro must strive for unity in diversity, building its future on spiritual values, and not on ethnic divisions.

***

We call on all believers and citizens of Montenegro to jointly struggle for a just, tolerant, and multiethnic society, in which the Church will be a spiritual guide, and not an instrument of political power. May the Church and the State together serve the people, building the future in love, justice, and freedom.

And may the Holy Spirit give us strength, faith, and guidance in this Holy mission of struggle against false teaching, the forces of darkness and folly, for the salvation of our people, and all to the glory of God

President of the Holy Synod of Hierarchs