page_title: Russian Orthodox Church
section_title: Under Patriarch Aleksey II (1990–2008)
hierarchical_section_title: Russian Orthodox Church / History / Post-Soviet recovery and problems / Under Patriarch Aleksey II (1990–2008)
caption_attribution_description: English: “Opening of monument to victims of political repressions”. Human rights activist, priest Gleb Yakunin (center of the second row) performing a service for the victims of the Stalinist political repressions at a stone from the then Solovetsky special-purpose camp (the Solovetsky Monastery) set up in front of the KGB headquarters in Lubyanskaya Square, Moscow, on October 30, 1990. Русский: «Открытие памятника жертвам политических репрессий». Установление на Лубянской площади, напротив здания КГБ СССР - камня с территории Соловецкого лагеря особого назначения в память о жертвах политических репрессий. Панихиду по усопшим служит правозащитник, священник Глеб Якунин (в центре второго ряда). Россия, Москва
context_page_description: The Russian Orthodox Church, alternatively legally known as the Moscow Patriarchate, is one of the autocephalous Eastern Orthodox Christian churches. The primate of the ROC is the Patriarch of Moscow and all Rus'. The ROC, as well as its primate, officially ranks fifth in the Orthodox order of precedence, immediately below the four ancient patriarchates of the Greek Orthodox Church: Constantinople, Alexandria, Antioch, and Jerusalem. As of October 15, 2018, the ROC suspended communion with the Ecumenical Patriarch of Constantinople, having unilaterally severed ties in reaction to the establishment of the Orthodox Church of Ukraine, which was finalised by the Ecumenical Patriarchate on 5 January 2019.
  The Christianization of Kievan Rus', widely seen as the birth of the ROC, is believed to have occurred in 988 through the baptism of the Kievan prince Vladimir and his people by the clergy of the Ecumenical Patriarchate, whose constituent part the ROC remained for the next six centuries, while the Kievan see remained in the jurisdiction of the Ecumenical Patriarchate until 1686.
context_section_description: Metropolitan Alexy (Ridiger) of Leningrad, ascended the patriarchal throne in 1990 and presided over the partial return of Orthodox Christianity to Russian society after 70 years of repression, transforming the ROC to something resembling its pre-communist appearance; some 15,000 churches had been re-opened or built by the end of his tenure, and the process of recovery and rebuilding has continued under his successor Patriarch Kirill. According to official figures, in 2016 the Church had 174 dioceses, 361 bishops, and 34,764 parishes served by 39,800 clergy. There were 926 monasteries and 30 theological schools.
  The Russian Church also sought to fill the ideological vacuum left by the collapse of Communism and even, in the opinion of some analysts, became "a separate branch of power".
  In August 2000, the ROC adopted its Basis of the Social Concept and in July 2008, its Basic Teaching on Human Dignity, Freedom and Rights.
  Under Patriarch Aleksey, there were difficulties in the relationship between the Russian Orthodox Church and the Vatican, especially since 2002, when Pope John Paul II created a Catholic diocesan structure for Russian territory. The leaders of the Russian Church saw this action as a throwback to prior attempts by the Vatican to proselytize the Russian Orthodox faithful to become Roman Catholic. This point of view was based upon the stance of the Russian Orthodox Church (and the Eastern Orthodox Church) that the Church of Rome is in schism, after breaking off from the Orthodox Church. The Roman Catholic Church, on the other hand, while acknowledging the primacy of the Russian Orthodox Church in Russia, believed that the small Roman Catholic minority in Russia, in continuous existence since at least the 18th century, should be served by a fully developed church hierarchy with a presence and status in Russia, just as the Russian Orthodox Church is present in other countries (including constructing a cathedral in Rome, near the Vatican).
  There occurred strident conflicts with the Ecumenical Patriarchate, most notably over the Orthodox Church in Estonia in the mid-1990s, which resulted in unilateral suspension of eucharistic relationship between the churches by the ROC. The tension lingered on and could be observed at the meeting in Ravenna in early October 2007 of participants in the Orthodox–Catholic Dialogue: the representative of the Moscow Patriarchate, Bishop Hilarion Alfeyev, walked out of the meeting due to the presence of representatives from the Estonian Apostolic Orthodox Church which is in the jurisdiction of the Ecumenical Patriarchate. At the meeting, prior to the departure of the Russian delegation, there were also substantive disagreements about the wording of a proposed joint statement among the Orthodox representatives. After the departure of the Russian delegation, the remaining Orthodox delegates approved the form which had been advocated by the representatives of the Ecumenical Patriarchate. The Ecumenical See's representative in Ravenna said that Hilarion's position "should be seen as an expression of authoritarianism whose goal is to exhibit the influence of the Moscow Church. But like last year in Belgrade, all Moscow achieved was to isolate itself once more since no other Orthodox Church followed its lead, remaining instead faithful to Constantinople."
  Canon Michael Bourdeaux, former president of the Keston Institute, said in January 2008 that "the Moscow Patriarchate acts as though it heads a state church, while the few Orthodox clergy who oppose the church-state symbiosis face severe criticism, even loss of livelihood." Such a view is backed up by other observers of Russian political life. Clifford J. Levy of The New York Times wrote in April 2008: "Just as the government has tightened control over political life, so, too, has it intruded in matters of faith. The Kremlin's surrogates in many areas have turned the Russian Orthodox Church into a de facto official religion, warding off other Christian denominations that seem to offer the most significant competition for worshipers. […]
caption: Opening of monument to the victims of political repressions, Moscow, 1990
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