An outburst of Orthodox anti-ecumenical criticism in 2016 raised the question of the current state of ecumenism. Examining this topic, the author describes a new form of ecumenical activity associated with the emergence of conservative Christian alliances in defense of traditional values. This "conservative ecumenism", or "Ecumenism 2.0," differs from the "classical ecumenism" that arose in the early 20th century and is represented today by the World Council of Churches and other ecumenical structures. The author considers the phenomenon of "ecumenical consciousness" and shows that it can be found in both types of ecumenism; however, some of the Orthodox anti-ecumenists who attack the "classical" ecumenism may eagerly opt for this new, conservative "Ecumenism 2.0". The article discusses the possible competition between the two types ecumenism.

Keywords: antiecumenism, Christian Right, conservatism, conservative Christian alliances, ecumenical movement, Russian Orthodox Church, traditional values, World Council of Churches, World Congress of Families.

Shishkov A. Two Ecumenisms: Conservative Christian Alliances as a New Form of Ecumenical Interaction // State, religion, and Church in Russia and abroad. 2017. N 1. pp. 269-300.

Shishkov, Andrey (2017) "Two Ecumenisms: Conservative Christian Alliances as a New Form of Ecumenical Cooperation", Gosudarstvo, religiia, tserkov' v Rossii i za rubezhom 35(1): 269-300.

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Orthodox anti-ecumenism in 2016

The first half of 2016 was marked by an unprecedented surge of anti-ecumenical sentiment in the Orthodox Church. The impetus for such critical statements was the publication in late January-early February of draft documents that were supposed to be considered and approved at the Pan-Orthodox Council scheduled for the second half of June 2016, primarily the document "Relations of the Orthodox Church with the rest of the Christian world".

Anti-ecumenical protests in the first half of 2016 came as a surprise to the Orthodox hierarchy. During the official Pan-Orthodox pre-conciliar process, the attitude to ecumenism and non-Orthodoxy was one of the least controversial. The draft document "Relations of the Orthodox Church with the rest of the Christian world" was not among the most problematic and was one of the first to be approved in October 2015 by the Fifth Pan-Orthodox Pre-Conciliar Conference.1 The Council of Bishops of the Russian Orthodox Church reviewed the draft pre-council documents and decided that in their current form they "do not violate the purity of the Orthodox faith and do not deviate from the canonical tradition of the Church."2
Performances of the faithful, including not only clergy and laity, but also several bishops, took place in different regions of the Orthodox Ecumenical Community - in Russia, Ukraine, Moldova, Greece, Georgia, Bulgaria, Serbia, Romania. The intensity of criticism increased as the cathedral's opening date approached. In some local Orthodox churches, anti-ecumenical speeches have influenced the official position regarding the council's documents and have become one of the arguments (although

1. For example, the Fifth Pan-Orthodox Pre-Conciliar Conference did not reach a consensus on the documents "Mission of the Orthodox Church in the Modern World", "Orthodox Diaspora", "The Sacrament of Marriage and Obstacles to it". The decision on them was made at the Synaxis of the primates of the local Orthodox Churches at the end of January 2016. For more information, see: Gusev A. Istoriya podgotovki Vsepravoslavnogo sobor [History of the preparation of the Pan-Orthodox Council]. 2016. N 1 (34). pp. 155-156.

2. Resolutions of the Consecrated Council of Bishops of the Russian Orthodox Church (February 2-3, 2016) / / Official website of the Russian Orthodox Church. 03.02.2016 [http://www.patriarchia.ru/db/text/4367700.html, accessed from 13.03.2017].

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and not the main one), cited by the hierarchy of these churches in favor of refusing to participate in the council 3.

At the council, which was ultimately attended by only ten of the fourteen universally recognized autocephalous local churches (Crete, June 18-27, 2016), a discussion was held on the document on relations with the rest of the Christian world, which resulted in significant amendments to it, taking into account anti-ecumenical criticism. However, the amendments made did not satisfy some of the bishops who participated in the council. The document is not signed by 421 bishops (out of 161), including 17 out of 25 Serbian bishops (68% of the delegation of the Serbian Church), although the document was signed by Serbian Patriarch Irenaeus 5. Some of the most respected Orthodox bishops were quick to explain after the council why they did not sign the "ecumenical document"6. Thus, anti-ecumenical sentiments also influenced the council's decisions.

In the Russian Orthodox Church, an additional factor that increased anti-ecumenical sentiments was the "first in history".-

3. Two weeks before the council, five (out of fourteen) local Orthodox churches refused to participate in the council: on June 1, the Bulgarian Patriarchate; on June 6, the Patriarchate of Antioch; on June 9, the Serbian Patriarchate; on June 10, the Georgian Patriarchate; and on June 13, the Moscow Patriarchate. However, the Serbian Church changed its decision on June 15 and eventually took part in the council. Criticism of the document "Relations of the Orthodox Church with the rest of the Christian world" is present in the decisions of the Synods of the Bulgarian, Antiochian, Georgian and Russian Churches. For a chronicle of the council's preparation and critical comments on all documents, see in a special project of the portal "Rublev": All-right Cathedral. Crete 2016 [http://sobor2016.rublev.com, accessed from 13.03.2017].

4. Copies of the official documents of the Council of Crete with the signatures of the participants are published on the official website of the Synodal Biblical and Theological Commission of the Russian Orthodox Church: [http://theolcom.ru/events/114-opublikovany-dokumenty-kritskogo-sobora-18-26-iyunya-201 6-goda, accessed 13.03.2017].

5.The fact that the majority of the bishops - members of the Serbian delegation spoke out against the document calls into question the very fact that it was accepted by the delegation of this church. This, in turn, casts doubt on the council's approval of this document, since the documents at the council should have been adopted with the consent of all delegations.

6. See, for example, the texts of Bishop Irinej Bulovich of Bacha (in Russian). translated by: Irinej Bulovich, ep. Why I didn't sign the text of the Crete Council "Relations of the Orthodox Church with the rest of the Christian world" / / Orthodoxy. 23.07.2016 [http://www.pravoslavie.ru/95586.html, accessed 13.03.2017]) and Metropolitan Hierotheos Vlachos of Navpakta and Svyatoslavia (in Russian. Translated by Hierotheos Vlachos, mitr. Why I refused to sign the document "Relations of the Orthodox Church with the rest of the Christian world" / / Holy Mountain [http://agionoros.ru/docs/2470.htm, accessed from 13.03.2017]).

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rii " meeting of Patriarch Kirill of Moscow and All Russia with Pope Francis in Havana, following which the primates of the two churches signed a joint declaration 7. Some believers regarded this meeting as entering into ecclesiastical communion with a heretic, apostasy, and, finally, betrayal of the Orthodox Church.8 The situation was repeated in October 2016, when Patriarch Kirill met with the Archbishop of Canterbury, Justin Welby9. Perhaps under pressure from anti-ecumenical criticism, the World Summit of Christian Leaders in Support of Persecuted Christians scheduled for October 10 was canceled.

The surge of Orthodox anti-ecumenism has raised anew the question of the meaning and goals of inter-church ecumenical interaction for the Orthodox Church. Such a sharp reaction to ecumenism among some Orthodox believers indicates that the ecumenical paradigm of interaction between churches has ceased to be convincing and a new explanation of why the Orthodox Church interacts with other Christian communities is needed.

Classical Ecumenism

The attack by anti-ecumenists is linked to a specific phenomenon that emerged at the beginning of the 20th century and still exists today - the ecumenical movement. Today, it is mainly represented by the activities of the World Council of Churches and regional ecumenical organizations (for example, the Conference of European Churches, the Middle East Council of Churches).-

7. Joint statement of Pope Francis and His Holiness Patriarch Kirill / / Official website of the Russian Orthodox Church. 13.02.2016 [http://www.patriarchia.ru/db/text/4372074.html, accessed from 13.03.2017].

8. A typical example of the response to a meeting: "We have been openly betrayed - handed over like a dumb herd, treacherously and treacherously, to heretical papists, ungrateful, spiritually helpless, guided and guided exclusively by the forces of Mammon for thousands of years. Delivered into captivity": Nenarokov D. The Procession of the Antichrist / / Amen [http://amin.su/content/analitika/9/4392/, accessed from 13.03.2017]. Also see the Appeal to the members of the Council of Bishops of the Russian Orthodox Church on behalf of the participants of the Public Hearing "The Havana Meeting and the Pan-Orthodox Council: Pros and Cons "(Izmailovskaya Hotel, March 31, 2016) // Amen [http://amin.su/content/analitika/9/4463/, accessed from 13.03.2017].

9. See: V. Semenko. Another ecumenical visit / / Amen [http://amin.su/content/analitika/9/4777/, accessed from 13.03.2017].

10. For more information, see below.

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Council of Churches, Pan-African Conference of Churches, etc.), as well as affiliated church structures and foundations engaged in social and human rights work. In this article, I will refer to the totality of these phenomena as classical Ecumenism.

The novelty and revolutionary nature of the ecumenical movement as a form of inter-church interaction is connected with the turn towards the recognition of the community of Christians, regardless of their confessional affiliation. Ecumenism has fundamentally abandoned the language that defines Christians of other faiths in negative terms of " heresy "and" schism "("schism"), contrasting it with the language of positive recognition by Christians of each other and declaring the need for Christian unity. The new mutual openness of Christians excluded proselytism, that is, a form of missionary activity that is associated with purposeful efforts to convert Christians of one denomination to another. The idea of openness also led to the emergence of a special - ecumenical - form of Christian universalism, which understands universality not through belonging to the "true church" (as in Catholicism and Orthodoxy), but through belonging to a supra-confessional community that shares the general provisions of the Christian faith. The turn towards openness and recognition of each other gave rise to the phenomenon of "ecumenical consciousness", whose bearers actively participated in the movement for the unification of Christians and promoted the ecumenical idea in their confessional communities.

Traditionally, the beginning of the ecumenical movement is considered to be the World Missionary Conference held in Edinburgh in 1910,11 although some "proto-ecumenical" initiatives took place earlier.12 An extensive literature is devoted to the history of the ecumenical movement, so there is no need to dwell in detail on the event side.13
11. Michael Kinnemon and Brian Cope call the Edinburgh Conference a "symbolic beginning" (Kinnemon M., Cope B. General Introduction // The ecumenical movement. Anthology of key texts / edited by M. Kinnemon, B. Cope. Moscow: BBI, 2002. p. 2).

12. См. например: Oldstone-Moore, C. (2001) "The Forgotten Origins of the Ecumenical Movement in England: The Grindelwald Conferences, 1892-95", Church History 70(1): 73-97.

13. See, for example, "A History of the Ecumenical Movement" in 3 vols: Rouse, R. Neill, S. C (eds) (2004) A History of the Ecumenical Movement. Vol. I: 1517-1948, 3rd edition. Geneva: World Council of Churches; Rouse, R., Neill, S.C. (eds) (1993) A History of the

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Ecumenism was formed from separate initiatives, the participants of which initially pursued different goals, but then came to a single format and ideology. This is how the fifth WCC Secretary General Konrad Reiser describes this process:

The ecumenical movement emerged at the beginning of this century, and this happened because a few people had some kind of vision for the future of the Church and society. These views were expressed in different ways. John R. Mott [14] was motivated by the goal of bringing the gospel to the world in this generation; Nathan Söderblom [15] was inspired by his belief in the universal character of the Church and the idea of international friendship through evangelical catholicism; Metropolitan Herman [16] spoke of the need to supplement the League of Nations that was being born with the League of Churches; and Bishop Brent [17] saw the possibility of achieving unity among the divided Churches by theological dialogue. However, the movement gained momentum only when they realized that these are all different ways of expressing one integrated view - that the whole Church is called to bring the whole gospel to the whole world.18
Riser's closing remarks point to two main driving forces of classical Ecumenism: the movement toward freedom-

Ecumenical Movement. Vol. II: 1948-1968, 4th edition. Geneva: World Council of Churches; Briggs, J., Oduyoye, M.A. and Tsetsis, G. (eds) (2004) A History of the Ecumenical Movement. Vol. III: 1968-2000. Geneva: World Council of Churches.

14. John Rayleigh Mott (1865-1955) - longtime leader of the Young Men's Christian Association (YMCA), founder and General Secretary of the World Association of Christian Students (WCCF). He was chairman of the Edinburgh Missionary Conference in 1910. Winner of the 1946 Nobel Peace Prize.

15. Nathan Söderblom (1866-1931) - Archbishop of Uppsala, founder of the Life and Work movement, winner of the 1930 Nobel Peace Prize.

16. Herman Strinopoulos (1872-1951) - Metropolitan of Thyatira, exarch of Western and Central Europe (Patriarchate of Constantinople), likely author of the ecumenical encyclical of the Ecumenical Patriarchate of 1920.

17. Charles Henry Brent (1862-1929) - Bishop of Western New York (Episcopal Church USA), one of the founders of the Faith and Church Order movement, chairman of the World Conference on Faith and Church Order in Lausanne (1927).

18. Riser K. Ecumenism in search of a new perspective. 1992 // The ecumenical movement. Anthology of key texts / edited by M. Kinnemon, B. Cope. Moscow: BBI, 2002. p. 82.

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unity of Christian churches and the desire to transform the world on the basis of the gospel witness.

The ecumenical movement arises from the need to demonstrate Christian unity and concerted action in the face of the modern secular world. Already at the Edinburgh Conference, the topic of criticism of Christianity is being actively discussed in connection with the fierce competition "for souls" that has developed between churches in non-Christian countries, that is, in missionary territories. Further challenges to world Christianity are the First and Second World Wars, the spread of communism and fascism in Europe, the global economic crisis, colonialism, the Cold War and the bloc confrontation, secularism and atheism, etc. 19 All of them require a Christian response, which in turn is made dependent on another goal-the unification of churches.20 Without church unity, consonant Christian action is impossible. Moreover, in classical ecumenism, the unification of churches is understood as the restoration of visible unity in faith, sacramental life,and witnessing to the world about Christianity. 21
19. Kinnemon M., Cope B. General introduction. p. 4. Eugene Carson Blake, who became General Secretary of the WCC in 1966, said a year earlier:: "Yet how easy it is for all of us to turn our backs on this open door to Christian unity and engage in our own confessional games, which have nurtured our past prejudices - and this at a time when units of the church's army, surrounded on all sides by the enemy, are calling out to the united command of Jesus Christ to stand together against the forces atheism, skepticism, hatred and disorder "(Blake Y. K. Open Door. Homily-Dialogue with Martin Niemeller. 1965 // The ecumenical movement. Anthology of key texts / edited by M. Kinnemon, B. Cope. Moscow: BBI, 2002. p. 43).

20. See the classic texts of the founders of the ecumenical movement: Mott J. R. Closing remarks at the World Missionary Conference. Edinburgh, 1910 // The ecumenical movement. Anthology of key texts / edited by M. Kinnemon, B. Cope. Moscow: BBI, 2002. pp. 12-13; Söderblom N. Sermon at the closing of the General Christian Conference of the movement "Life and Work". Stockholm, 1925 / / Ecumenical movement. Anthology of key texts / edited by M. Kinnemon, B. Cope. Moscow: BBI, 2002. pp. 17-19; Temple U. Sermon at the divine service at the opening of the Second World Conference of the movement "Faith and Church Structure". Edinburgh, 1937 / / Ecumenical Movement. Anthology of key texts / edited by M. Kinnemon, B. Cope. Moscow: BBI, 2002. pp. 19-24.

21. FitzGerald, Т. Е. (2004) The Ecumenical movement: An Introductory History, p. 1. Westport, CT: Praeger. This goal-the visible unification of churches-is also discussed in the document "The Church: Towards a Common Vision", presented at the 10th WCC General Assembly in Busan, 2013 (The Church: Towards a Common Vision (2013), WCC Publications).

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It can be said that the unification of churches and the active transformation of the world were considered by the ecumenical movement as aspects of a common, two-pronged goal. In the early stages of the development of ecumenism, individual movements may have focused their activities on one of its aspects, but they did not forget about the second. Thus, the movement "Faith and Church organization" was mainly concerned with the study of the conditions of unification, and the movement "Life and Work" - with the study of social issues. Since the unification of individual ecumenical initiatives into the World Council of Churches (1948), both aspects of this two-pronged goal have always been on its agenda.

Danish researcher Peter Lodberg calls ecumenism a modernist project - a "Christian manifestation of modernism"22. The ecumenical movement seeks to overcome the particularism of individual traditions and become a truly universal phenomenon.23 At different historical stages, this universalism was understood in different ways. According to Reiser, at first classical ecumenism "focused on the premise that Christian culture and Christian values can be extended to the whole world."24 The events of the 1930s and World War II, which involved "Christian, civilized parts of humanity," forced a revision of this view. It was replaced by an understanding of the history of salvation as the inner meaning of world history, and an ideological transition took place "from an international order based on Christian values to a world history centered in Christ." 25 The apogee of this view, according to Reiser, was the WCC General Assembly in Uppsala (1968) "with its main motive of the unity of the Church and the unity of humanity" .26
As the ecumenical movement spread to the South and East (in Africa and Asia), elements of postcolonialism began to permeate classical ecumenism. The inclusion of new members in the movement was accompanied by recognition of the value of their identity. Ecumenism has become increasingly pluralistic and inclusive in its core attitudes. According to Mike-

22. Lodberg, P. (1999) "World Council of Churches", Kirchliche Zeitgeschichte 12(2): 529.

23. Ibid., p. 528.

24. Raiser K. Ecumenism in search of a new view, p. 82.

25. Ibid., p. 82.

26. Ibid., p. 82.

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After 1968, ecumenism is strongly influenced by the accumulated pluralistic experience: "Until 1968 (or so), diversity was seen more as a problem to be solved than as a characteristic feature of true unity."27. This pluralistic experience was reflected in the idea of "unity in diversity", which became an integral part of classical Ecumenism beginning in the 1970s and 1980s.

In addition to regional diversity, ecumenism began to recognize the diversity of social groups, such as women, sexual minorities, racial groups, etc. Within the framework of the ecumenical movement, feminist, "black", queer theology, etc. were supported. According to Lodberg, the inclusion in the ecumenical project of this kind of private theologies (theologies of particularities) is a return to particularism, which undermines the original universalist ecumenical idea. Thus, the pluralistic approach expressed by the principle of "unity in diversity" becomes simultaneously a form of postmodern criticism of the modern ecumenical project, which reached its peak in the 1960s.

The adoption of the idea of "unity in diversity" in ecumenical methodology caused a crisis of understanding of church unity: how is unity possible with increasing pluralism and inclusivity? A way to overcome this crisis was to move from a static concept of unity as connection to a dynamic understanding of unity as communication (koinonia)28.The WCC Commission on Faith and Church Organization initiated an ecclesiological study on this topic in the early 1990s, the final results of which were presented at the WCC's 10th General Assembly in Busan (2013) in the form of a document entitled" The Church: Towards a Common Vision ".29 The document, as before, declares the visible unification of churches as the goal, but the very unity of the church as a community is increasingly described in eschatological terms. In this case,-

27. Kinnemon M., Cope B. General introduction. p. 4.

28. Riser K. Ecumenism in search of a new view, p. 81.

29. For the history and description of the document, see: Mateus, O. P. " The Making of an Ecumenical Text: An Introduction to 'The Church: Towards a Common Vision'", Academia.edu [https://www.academia.edu/15219332/, accessed on 13.03.2017].

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they also pose the problem of defining the boundaries of a "legitimate diversity", but no solution is proposed.30
As for the social aspect of classical Ecumenism, the idea of "unity in diversity" has led to a significant liberalization of the ecumenical movement's agenda. One of the main activities of the World Council of Churches today is the fight for social justice, countering various forms of discrimination and protecting the rights of minorities.31
Orthodox in the ecumenical movement

The project of classical ecumenism cannot be called homogeneous. In addition to the modernist core, it has always had a conservative wing, in which a key role was played by the Orthodox 32 who participated in the ecumenical movement from the very beginning. The Orthodox position has always been different from the ecumenical mainstream, both in terms of the ways in which churches are united and in relation to the modern world.

Already at the Lausanne Conference of the Faith and Church Organization movement (1927), 33 Orthodox delegates formulated the basic principles of participation in the movement: in general, Prawoslav positively assessed the ecumenical initiative.-

30. The Church: Toward a Common Vision. P. 16-17.

31. See, for example, the "What we do" section on the WCC official website: https://www.oikoumene.org/en/what-we-do

32. Also conservatives in the ecumenical movement include pre-Chalcedonites and Catholics (in the formats in which the latter participate).

33. Participant of the Lausanne Conference N. Arsenyev writes: "The Orthodox Church was represented by the following persons: Metropolitan Herman of Thyatira and three archimandrites from the Ecumenical Patriarchate, Archbishop of Leontopolis and Metropolitan of Nubia (Patriarchate of Alexandria), Metropolitan of Naupactus and three professors of the Faculty of Theology of Athens (from the Hellenic and Cypriot Churches), Archbishop of Chernivtsi (Romanian Church), Bishop Irenaeus of Novosad (Serbian Church), Metropolitan Stefan of Sofia (a great friend of Russia and the Russian Church), Protopresbyter and Professor fr. Tsankov and Prof. Metropolitan Dionysius and Archpriest Turkiewicz of the Orthodox Church in Poland. The Russian Church, as such, could not be represented, but the organizing Committee co-opted Metropolitan Evlogy, Fr. Sergiy Bulgakov and the writer of these lines as members of the conference" (Arsenyev N. Lausanne Conference // Orthodoxy and Ecumenism. Documents and materials 1902-1998. Moscow, 1999. p. 80).

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some participants in a special statement noted the impossibility of compromise in matters of faith and unification on the basis of unity in secondary matters:

We cannot accept the idea of reunion, which is limited to only minor common elements, because, according to the teaching of the Orthodox Church, where there is no community of faith, there can be no communion in the sacraments. We cannot even apply here the otherwise valid principle of icononomy, which has often been applied by the Orthodox Church to those who turn to it.34
Throughout the history of their participation in the ecumenical movement, Orthodox Christians have considered the issue of church unification through the prism of "understanding" by other Christians "the entire ecclesiological theme" of the Orthodox Church, in particular, the special Orthodox teaching on the priesthood and hierarchy, apostolic succession, the sacraments and grace.35 The Orthodox view the method of unification differently. Since, from the Orthodox point of view, only the Orthodox Church can be called a "church" in the strict sense of the word, the unification of churches should be considered as a reunion with it.

At the same time, the Orthodox involved in the ecumenical movement recognize the community of Christians and the need for unification, deny proselytism and reject the language of " heresies

34. Statement of Orthodox participants at the First World Conference "Faith and Church Organization". Lausanne, August, 1927 // Orthodoxy and Ecumenism. Documents and materials 1902-1998. Moscow, 1999. p. 78. Also see: Bulgakov S. Lausanne Conference and Papal Encyclical. 1928. N 13. pp. 72-82.

35. This position, in its main points, can be traced throughout the history of Orthodox participation in the ecumenical movement. The latest version of this position can be seen, for example, in the document "Relations of the Orthodox Church with the rest of the Christian world" of the 2016 Council of Crete: "The Orthodox Church recognizes the historical name of other non-Orthodox Christian churches and confessions that are not in communion with it, and at the same time believes that its relations with them should be based on the and a more objective understanding of all ecclesiological topics, especially in the field of the doctrine of the sacraments, grace, the priesthood and apostolic succession in general" (Relations of the Orthodox Church with the rest of the Christian world / / Holy and Great Council [https://www.holycouncil.org/-/rest-of-christian-world, accessed from 13.03.2017]).

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and splits " 36. In this sense, they are certainly carriers of ecumenical consciousness.

Taking into account this position of the Orthodox, as well as taking into account the prospect of including the Roman Catholic Church in the ecumenical movement, the World Council of Churches in 1950 adopted the document "The Church, Churches and the World Council of Churches" (better known as the Toronto Declaration), which, in particular, stated that "no church under the auspices of the Russian Orthodox Church membership in the WCC does not require a change in its ecclesiology "and that" membership [in the WCC] does not mean that every church should recognize other churches in the Council as churches in the full and true sense of the word"37. Judging by the frequency with which this quote is heard in the speeches of Orthodox hierarchs and how firmly it is embedded in all the key Orthodox documents38 concerning the attitude towards non-Orthodoxy and the ecumenical movement, it can be argued that the Orthodox Churches still hold the positions of 1950 in matters of church unification.

At the same time, the position of local churches should be distinguished from that of Orthodox theologians who are "professionally" involved in the work of ecumenical structures. The contribution of some of them is quite significant. For example, the concept of "unity as communion" is now based in many aspects on the theology of Metropolitan John Zizioulas of Pergamum (Patriarchate of Constantinople)39.

36. It is characteristic that in the ecumenical document "Basic Principles of the Russian Orthodox Church's Attitude to Non-Orthodoxy", the terms "heresy" and "schism" are used in the context of the history of the ancient Church without referring to any specific" heretical "or" schismatic " communities (Basic Principles of the Russian Orthodox Church's Attitude to Non-Orthodoxy // Official website of the Russian Orthodox Church. 07.06.2008 [http://www.patriarchia.ru/db/text/418840.html, accessed from 13.03.2017]). The 2016 Council of Crete document "Relations of the Orthodox Church with the rest of the Christian World" does not use these terms at all. The Cretan document also explicitly condemns proselytism.

37. The Church, Churches and the World Council of Churches // Orthodoxy and Ecumenism. Documents and materials 1902-1998. Moscow, 1999. pp. 223, 226.

38. For example, this quote was included in the 2016 Council of Crete document "Relations of the Orthodox Church with the rest of the Christian World". The Toronto Declaration is mentioned in the Appendix to the document "Basic Principles of the Russian Orthodox Church's Attitude to Non-Orthodox Christianity" (2000).

39. In 1993, Metropolitan John Zizioulas delivered the program paper "The Church as Communion" at the Fifth World Conference of the WCC Commission "Faith and Church Organization": Zizioulas, J. (2010) "Church as Communion", in The One

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In relation to the modern world, the Orthodox position is also quite conservative. In the early texts, one can find the motif of opposition to the hostile modern world, which threatens "the very foundations of the Christian faith, the very essence of Christian life and Christian society" 40. The growing activity of the World Council of Churches and its affiliated structures in socio-political issues constantly causes concern among Orthodox Christians 41. At the same time, increasing pluralism and inclusivity are negatively labeled by Orthodox Christians as manifestations of liberalism.

There is growing tension between the conservative Orthodox and the liberal Protestants at the core of the movement, especially on moral issues. The Georgian and Bulgarian Orthodox Churches left the World Council of Churches (in 1997 and 1998, respectively). Skepticism about the goals of participating in the movement is fueling anti-ecumenical sentiment within most Orthodox churches.

Changing goals: from joining to interacting

The spread of ecumenical experience has led to the formation of an ecumenical consciousness not only among "professionals" involved in the activities of ecumenical structures and supporting the ecumenical idea of activists, but also among ordinary believers - in communities, parishes and dioceses, as well as in universities and seminaries. This was reflected, in particular, in the organization of joint activities on social issues, in common prayer actions, joint pilgrimages, etc. In the university environment, projects began to appear that combine-

and The Many: Studies on God, Man, the Church and the World Today, pp. 49-60. Alhambra, CA: Sebastian Press.

40. Encyclical of the Ecumenical Patriarchate of 1920 // The ecumenical movement. Anthology of key texts / edited by M. Kinnemon, B. Cope. Moscow: BBI, 2002. p. 15.

41. See for example: Nicholas, mitr. Krutitsky and Kolomenskiy. Russkaya Pravoslavnaya Tserkva i ekumenicheskoe dvizhenie [The Russian Orthodox Church and the Ecumenical Movement]. Documents and materials 1902-1998. Moscow, 1999. pp. 230-236; Nikodim, mitr. Leningrad and Novgorod regions. Russkaya Pravoslavnaya Tserkva i ekumenicheskoe dvizhenie [The Russian Orthodox Church and the Ecumenical Movement]. Documents and Materials 1902-1998. Moscow, 1999. pp. 293-307; Message of the Ecumenical Patriarchate in connection with the 25th anniversary of the World Council of Churches. Documents and materials 1902-1998. Moscow, 1999. pp. 307-313.

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theologians of different confessions. The turn towards ecumenism of the Catholic Church after the Second Vatican Council played a huge role in the "seepage" of ecumenical ideas to the grassroots level. In many European countries, Catholics have become the main partners in inter-confessional cooperation at the level of parishes and dioceses for ecumenically minded Protestants. The basis of this ecumenical cooperation was the recognition of each other as Christians, the rejection of proselytism and the language of "heresies and schisms".

At the same time, it should be noted that the original and main goal set by the ecumenical movement - the unification of churches - with the expansion of ecumenical cooperation gradually began to fade into the background or disappeared altogether. There were several reasons for this. "Grassroots" ecumenical initiatives could not set unifying goals, since these issues were not the responsibility of the parish or diocesan church authorities, but of the leadership of institutional churches, whose representatives participated with each other in two - and multi-sided theological dialogues to clarify the conditions for unification. Accordingly, inter-parish and inter-eparchial ecumenical cooperation was built around other issues. The Catholic Church also made a contribution to the relativization of the unifying idea.On the one hand, it has been actively involved in ecumenical cooperation since the late 1960s, but on the other hand, it is not a member of the WCC and has a special view on unification issues. 42
There were other reasons. For some, the unification of churches has ceased to be relevant, because the ecumenical experience of recognizing the community of Christians allowed them to take communion together, which is why they are now living together.

42. The Roman Catholic Church was initially rather lukewarm about the ecumenical movement. However, the Agiornamento and the Second Vatican Council (1962-1965) changed the situation. In 1964, the Council adopted the Decree on Ecumenism Unitatis Redintegratio. In 1969, Pope Paul VI visited the headquarters of the World Council of Churches in Geneva, where he delivered a speech. However, the Catholic Church has not joined the WCC (its representatives are attached to the Council only as observers). Catholic documents on ecclesiology, in particular the dogmatic Constitution Lumen gentium (1964) and the document of the Congregation for the Doctrine of the Faith of the Russian Orthodox Church Dominus Iesus (2000), clearly show that, despite its openness to the ecumenical movement, the Catholic Church understands ecumenism as the reunification of Christian churches and communities with it. Catholic universalism is in conflict with the universalism of the World Council of Churches, for which Catholics are only a part of Christendom and the "World Church".

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this in itself is evidence of the implementation of the association (as for the participants of the Hartford meetings, which will be discussed below). Some, on the contrary, became disillusioned with the possibility of real unification of churches, observing the crisis of the ecumenical movement in the 1980s and 1990s, but at the same time continued inter-confessional cooperation on other issues not related to unifying themes.

In 1989, at the height of the crisis of classical ecumenism, the American Lutheran theologian George Lindbeck published an article stating the emergence of a form of ecumenism that does not set itself the goal of uniting churches. He called this ecumenism interdenominational, contrasting it with unitive ecumenism. Lindbeck argues that these two forms of ecumenism are opposed to each other in all areas of church life. Moreover, in his opinion (as of the late 1980s), interfaith ecumenism is developing, while unifying ecumenism is declining.43
The transition of classical ecumenism in the late 1980s from the paradigm of static "unity as connection" to the paradigm of dynamic " unity as communion "(koinonia) can be seen as an attempt to preserve the unifying goal in the absence of prospects for real unification in the near future. Given that Koinonia is now described in ecumenical documents mainly in eschatological terms (i.e., it is referred to outside of human history), it can be argued that the real unification of churches remains only a stated goal in the ecumenical movement.

The Hartford Call for Theological Affirmation

One of the most important ecumenical projects outside the official ecumenical movement was the "Call for Theological Affirmation"44, a document developed and signed in Hartford, USA, in 1975 by twenty - five American Christian intellectuals. The Hartford Appeal

43. Lindbeck, G. (1989) "Two Kinds of Ecumenism: Unitive and Interdenominational", Gregorianum 70(4): 647.

44. "An Appeal for Theological Affirmation" (1975), Worldview 4: 39-41. In Russian, the Hartford Appeal is published in the article: Schmeman A. Ecumenical pain / / Collection of Articles. 1947-1983. Moscow: Russian Way, 2011. pp. 574-576.

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It is important for us because in some ways it is the forerunner of modern conservative ecumenical initiatives, which will be discussed below.

The Hartford Call was initiated by Peter Berger, an American sociologist of religion and Lutheran theologian, and Richard John Neuhaus, a priest and theologian.45 Among the signatories are Avery Dulles (future Cardinal), George Lindbeck, Stanley Hauerwas, Richard Moe, George Forell and others. Orthodox priests Alexander Schmeman and Thomas Hopko, as well as Dr. Ileana Marculescu, also participated in the Hartford appeal.46
The call was intended to " renew the Christian witness and mission." The document presented thirteen theses formulated in a secularist spirit, which, according to the authors of the Appeal, "are not devoid of external attractiveness, but upon closer examination they turn out to be false and harmful to the life and activities of the Church."47. The answers to these questions were given in the form of refutations. For example:

Thesis 3. Religious language goes back to human experience and nothing else: God is the most exalted of all human creations.

Religion is also a series of human symbols and human projections. But we reject the assumption that it is only this and nothing else. Nothing less than the reality of God is called into question here. We did not invent God - God designed us...

Thesis 6. The whole point of salvation is to realize your potential and be true to yourself.

Salvation promises, among other things, the realization of man, but identifying it with human self-realization turns this promise into a mere platitude. We affirm that salvation cannot be found outside of God.48
45. While working on the Hartford Appeal, R. D. Neuhaus was a Lutheran pastor, but converted to Catholicism in 1990 and became a priest a year later.

46. But only Schmemann participated in all face-to-face meetings to discuss the Draft text.

47.Cit. by: Schmeman A. Ecumenical pain. p. 574.

48. Ibid., pp. 574-575.

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The call was a response not only to secularists, but also to Christian theologians who take radical modernist positions (in the spirit of "theology of the death of God" or "secular city" by Harvey Cox). In this sense, the Hartford Appeal can be called a conservative Christian manifesto. According to Schmemann, the Call was a reaction to "the subordination of religion to culture, to the secularist influence of modernity, and to the' loss of a sense of the transcendent 'as a consequence of this subordination." 49
The preamble of the Appeal reads:: "Today, the apparent loss of a sense of the transcendent reduces the ability of the Church to clearly and boldly address the urgent tasks for which God has called it into the world." 50 Its authors, although they were not, according to Schmemann, official representatives of their churches, 51 but considered their work as a proposal addressed to the entire Church, regardless of confessional differences. Schmemann himself identifies his experience of participating in the Hartford meetings as ecumenical: he compares it to his experience of participating in the official ecumenical movement52.

It is noteworthy that the Hartford Appeal, being an ecumenical initiative, completely ignores the issues of separation and unification of churches. It focuses entirely on inter-Christian cooperation in response to the threat posed by the modern secular world. This lack of a "classical" ecumenical perspective greatly disturbed Schmemann. As a" classical ecumenist "with almost thirty years of experience in participating in the World Council of Churches and its affiliated organizations (since 1948), Schmemann felt" some discomfort "and"internal division" in Hartford.53 In his article 54, which was included in the collection, which collected reactions to the "Call" and reflections of its participants, he constantly returns to the question of division/unification. For other participants, this problem was, apparently, sover-

49. Ibid., p. 581.

50. Ibid., p. 574.

51. Ibid., p. 573.

52. In addition to Schmemann, the experience of "classical Ecumenism" was shared by, for example, J. Lindbeck, a member of the Joint Commission for Dialogue between Lutherans and Catholics since 1968.

53.Cit. by: Schmeman A. Ecumenical pain. p. 576.

54. Berger, P., Neuhaus, R.J. (eds) (1976) Against the World for the World: The Hartford Appeal and the Future of American Religion. Seabury Press, Inc.

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It is clearly irrelevant and even in some sense resolved (it is better to say that they simply removed it from the agenda). Participants in the Hartford meetings not only prayed together during the liturgy, but also received communion, despite the fact that they belonged to different faiths.55 It is important to note that they were mostly conservative 56.

The Hartford initiative continued. In 1990, Richard J. Neuhaus founded the Institute for Religion and Public Life, where he published First Things magazine, which later became one of the most respected conservative Christian publications in the United States. Among the declared goals of the Institute and the journal is "opposition to the ideology of secularism"57. Among the regular contributors to First Things are some members of the Hartford Appeal 58, as well as representatives of various faiths united by common conservative values.

Conservative Christian alliances as Ecumenism 2.0

Today, religious researchers are paying more and more attention to the topic of "conservative Christian alliances" that are forming around the struggle for "traditional values"59. These alliances are pre --

55. Schmemann writes in his diary (September 7, 1975) that all the participants in the meeting (except him) received communion at the Catholic Mass celebrated by Fr. Dulles: "Two days in Hartford, at the second meeting of the Hartford group. This morning is a mass celebrated by Fr. Avery Dulles and at which all (eighteen) participants, except for one me, receive communion, although most of them are "conservative" Christians of other confessions. But if so, what is the division of the Church and what unity can we still look for?" (Schmeman A. Diaries. 1973-1983. Moscow: Russian Way, 2013. p. 202).

56. It is significant that one of the participants in the Hartford appeal, William Sloan Coffin, who later became an advocate for the rights of sexual minorities, withdrew his signature: Mouw, R. J. (2015)" Harford: A Reminder", First Things. 28.04.2015 [https://www.firstthings.com/web-exclusives/2015/04/hartford-a-reminiscence, accessed on 13.03.2017].

57. См.: "About first things", First things [https://www.firstthings.com/about/, accessed on 13.03.2017].

58. For example, Peter Berger's famous article "Rigged Secularization" was published in the FT. For the translation, see: Berger P. Falsified secularization // State, religion, and Church in Russia and abroad. 2012. N 2(30). pp. 8-20).

59. In this regard, mention should be made of the five-year research project "Post-secular conflicts", which is being implemented by an international group of researchers from the United Nations.-

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they represent a kind of ecumenical interaction that aims at "conservative Christian political dominance" through the defense of common "traditional values"60. Such interfaith cooperation is ecumenical in its format, since it is based on mutual recognition of the Christian community by its participants and is based on the accumulated ecumenical experience. Conservative Christian alliances are in no way connected with the classical ecumenism of the World Council of Churches (which, due to its specific approach to the issues under consideration, can be called the "liberal Christian alliance" by analogy) and are a parallel ecumenical network, which allows them to be designated as Ecumenism 2.0.

The struggle for "traditional values" is associated with a shift "from a situation where certain aspects of social life are considered indisputable (the heterosexual concept of marriage, both the secular and religious meaning of Christmas), to a situation where these aspects are re-evaluated" 61. This shift is defined by conservative religious actors as an attack on religion by global secularism and religious freedom. liberalism. Issues that make up the agenda of conservative ecumenism include: traditional family (anti-LGBT), life (abortion, euthanasia, artificial insemination), religious freedom (religious symbols in public space)62. Institutionalized forms of conservative ecumenical interaction include interfaith cooperation within various pro-life movements63 and the activities of organizations such as the World Congress of Families (WCF).

Dr. Christina Steckl at the University of Innsbruck (Austria). For a detailed description of the project, see: Shtekl K. Post-secular conflicts and the Global Struggle for Traditional Values // State, religion, and Church in Russia and abroad. 2016. N 4. pp. 222-240.

60. Stroop, S. (2016) "Bad Ecumenism: The American Culture Wars and Russia's Hard Right Turn", Wheel 6: 21. Stroop's proposed title "bad ecumenism", in my opinion, is too evaluative and does not allow for an adequate analysis of this phenomenon.

61. Shtekl K. Postsecular conflicts and global struggle for traditional values. p. 224.

62. Ibid., p. 224.

63. On the formation of pro-life movements in the United States, see Maxwell S. J. S. (2002) Pro-Life Activists in America: Meaning, Motivation, and Direct Action. Cambridge University Press.

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The Congress of Families is a non-governmental organization that works in the field of protection of the traditional family. Although the VCC's Christian background is not specifically emphasized, the Congress is closely connected, as American researchers Doris Bass and Didi Herman point out, with conservative Christians (or, as they call them, the Christian Right64), in particular with the Howard Center for Family, Religion and Society (Howard Center for Family, Religion and Society). Society) 65, whose president, Allan Carlson, founded VKS in 1997.

The activities of the VKS and pro-life movements are organizationally similar to the ecumenical movements of the early 20th century, such as "Faith and Church Organization"and" Life and Work". They also hold conferences and public events 66. However, unlike classical ecumenism, one can hardly expect all conservative ecumenical movements to unite into one organization, following the example of the World Council of Churches, since conservatives do not set a unifying goal. Like the ecumenical movements of the early twentieth century, organizations for the defense of traditional values emerged as private initiatives, not as projects of institutional churches. Meanwhile, these conservative organizations and movements (like their ecumenical counterparts of the early 20th century) seek to involve the leadership of the churches in their activities.

For example, the Primate of the Georgian Church, Catholicos-Patriarch Ilia II, was invited to the international conference of the Russian Orthodox Church, which was held in Tbilisi in May 201667. In Russia, the All-Russian program "Sanctity of Motherhood" -a partner organization of the World Congress of Families - regularly engages the Patriarchal Commission on Family, Motherhood and Childhood Protection as a co-organizer of its forums. In 2014

64. "We use the term C[christian] Rpght] in relation to American organizations that tend to coalesce, local and international, around an orthodox Christian vision and defense of the traditional nuclear family" (Buss D., Herman, D. (2003) Globalizing Family Value: The Christian Right in International Politics. Minneapolis, London: University of Minnesota Press: xviii.

65. Ibid, p. xxix.

66. Joint declarations and petitions, prayer events involving representatives of different Christian denominations.

67. Gessen, M. (2017) "Family Values: Mapping the spread of antigay ideology", Harper's Magazine. March 2017 [http://harpers.org/archive/2017/03/family-values-3/, accessed on 13.03.2017].

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This year such a forum in Moscow was opened by Patriarch Kirill of Moscow and All Russia 68. At the end of September 2016, Patriarch Kirill publicly supported the pro-life pro-life movement's anti-abortion petition69. In February 2017, negotiations were held in Moscow on cooperation between the President of the Russian Orthodox Church Council, Brian Brown, and the Chairman of the Synodal Department for Church-Society and Media Relations, Vladimir Legoyda. 70
A prominent example of a conservative ecumenical project is the Manhattan Declaration: A Call to a Christian Conscience, a document dedicated to the protection of" traditional Christian values " (2009). The main text of the Declaration begins with the words:

We Christians-Orthodox, Catholic, and Evangelical-gathered in New York City on September 28, 2009, to make the following statement, which we sign as individuals, not on behalf of our organizations, but speaking to and from our communities... As Christians, we have come together across the historical boundaries of ecclesiastical divisions to affirm our right - and more importantly, our duty-to speak and act in defense of these truths. We promise to each other and to our supporters that no power on earth, cultural or political, will silence us or make us yield to them.

The signatories of the Declaration not only identify themselves as a community ("we are Christians"), but also talk about unification, but not about institutional unity, as in classical ecumenism, which is expressed through a visible community.-

68. His Holiness Patriarch Kirill took part in the opening ceremony of the forum "A large family and the future of humanity" / / Official website of the Russian Orthodox Church. 10.09.2014 [http://www.patriarchia.ru/db/text/3733578.html, accessed from 13.03.2017].

69. Patriarch Kirill signed a petition against abortions / / RIA-Novosti. 27.09.2016 [https://ria.ru/religion/20160927/1477998308.html, accessed from 13.03.2017].

70. Legoyda V. With Bryan Brown... / / Facebook. 09.02.2017 [https://www.facebook.com/vladimir.legoyda/posts/1522530707766284, accessed 15.03.2017]. See also: The Russian Orthodox Church welcomes measures to limit the financing of abortions from the state budget in the United States / / TASS. 13.02.2017 [http://tass.ru/obschestvo/4019717http://tass.ru/obschestvo/4019717, accessed from 13.03.2017].

71. For the Russian translation of the Manhattan Declaration, see: The Manhattan Declaration - "A Call to the Christian Conscience". Full text of the document // Orthodoxy and the world. 27.11.2009 [http://www.pravmir.ru/manxettenskaya-deklaraciya-prizyv-k-xristianskoj-sovesti-tekst-doku menta/, accessed 13.03.2017].

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Rather, it is about unity in the "defense of truths" that does not require any steps to institutionalize it. This unity can be called ideological in the sense that it is expressed not in sacramental practice, but in a general conservative vision concerning the issues to which the Declaration is devoted.

The structure of the Declaration reflects a set of basic protected "traditional values", its chapters have the following titles: "Life "(against abortion and euthanasia), " Marriage "(against sexual promiscuity, same-sex and polygamous marriages), "Religious Freedom" (for the right to defend one's beliefs, including those set out in the first two chapters). The Declaration includes the word "values "and points out that"in recent decades, a growing body of case law has coincided with a decline in respect for religious values in the media, universities, and political leadership, which has led to restrictions on religious freedom." 72
In two months, the Declaration was signed by 150 thousand 73 people, including more than a hundred Catholic, Orthodox and Protestant leaders 74. The Manhattan Declaration provoked a positive reaction in the Russian Orthodox Church. Thus, Archpriest Vladimir Vigilyansky, head of the patriarchal press service, and Archpriest Maxim Kozlov, rector of the Tatiana Church at Moscow University, noted the similarity of the Declaration with the Basics of the Social Concept of the Russian Orthodox Church, in particular, in the paragraph on disobedience to the authorities if

72. The Manhattan Declaration.

73. The Christian social declaration was signed by 150 thousand Americans / / <url>. 27.11.2009 [https://lenta.ru/news/2009/11/27/sign/, accessed from 13.03.2017]. According to Wikipedia, which refers to the signature counter on the official website of the Manhattan Declaration (currently this counter is missing), by October 4, 2012, the Declaration was signed by more than 532 thousand people: Manhattan Declaration // Wikipedia [https://ru.wikipedia.org/wiki/Manhattan_declaration, accessed 13.03.2017].

74. The list of Christian leaders who signed the Manhattan Declaration (MD) is available on the project's official website: http://manhattandeclaration.org/man_dec_resources/list_of_religious_leaders.pdf. Since the MD website blocks users from the Russian Federation, see the text with the list of Christian leaders who signed it in First Things magazine: "Manhattan Declaration: a Call of Christian Conscience", First Things, 20.11.2009 [https://www.firstthings.com/web-exclusives/2009/11/manhattan-declaration-a-call-of-christia n-consciousness, accessed on 13.03.2017].

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their demands are contrary to the Christian precepts 75. Archpriest M. Kozlov also points out the ecumenical component of the Declaration: "Such unity of Christians on one side of the barrier is more productive than previous ecumenical dialogues and interviews. We are talking about what really unites us - that inner, fundamental unity in following the Gospel and its truth. " 76 Orthodox publicist Andrey Desnitsky writes about the same thing: "It is important that in this case Christians of different faiths, not forgetting about the differences between them, were able to identify common values for all of them and unite in the defense of these values."77.

Another example of Ecumenism 2.0 is the collaboration between the Russian Orthodox Church and the Billy Graham Evangelical Association. At the end of March 2016, they launched a joint initiative to hold a World Summit of Christian Leaders in Support of Persecuted Christians in October of the same year78. This initiative was preceded by a visit to Moscow in October 2015 by Franklin Graham (President of the Association), during which he met with Patriarch Kirill.79 In a joint press release, the reason for convening the summit is "unprecedented in modern history mass persecution of Christians in the Middle East, Africa and other regions of the world." 80
The organizers of the summit also referred Western countries to "other regions of the world". Patriarch Kirill, at a meeting with F. Graham, spoke of Western Christians who oppose the legalization of same-sex marriage and defend "Christian moral values" as confessors who "are even subjected to religious persecution."-

75. "Manhattan Declaration" against abortions, euthanasia and same-sex marriages-opinions of priests / / Orthodoxy and the World. 27.11.2009 [http://www.pravmir.ru/manxettenskaya-deklaraciya-protiv-abortov-evtanazii-i-odnopolyx-br akov/, accessed 13.03.2017].

76. Ibid.

77. Desnitskiy A. Golos s Manhettena [Voice from Manhattan]. 2011. p. 221.

78. Joint press release of the Russian Orthodox Church and the Billy Graham Evangelical Association / / Official website of the Russian Orthodox Church. 29.03.2016 [http://www.patriarchia.ru/db/text/4416213.html, accessed from 13.03.2017].

79. His Holiness Patriarch Kirill met with the President of the Billy Graham Evangelical Association / / Official website of the Russian Orthodox Church. 28.10.2015 [http://www.patriarchia.ru/db/text/4258062.html, accessed from 13.03.2017].

80. Joint press release of the Russian Orthodox Church and the Billy Graham Evangelical Association.

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pressyam " 81. In response to these words, F. Graham said:: "In the West, we see the moral decay of churches, and we are very concerned about this. We see communities of different confessions that are losing their positions under the pressure of secularists and liberalists. " 82 The Patriarch noted the role and importance of conservative evangelicals in the United States and, in particular, the Billy Graham Association, "whose position gives us the opportunity to continue our dialogue with Christians in America."83 Franklin Graham, publishing a joint press release, said:the release on his Facebook84, quoted Patriarch Kirill's words about opposing the de-Christianization of society 85.

This cooperation clearly shows the ecclesiological basis on which such ecumenism is built: the parties recognize each other as Christians and part of the "one Christian civilization". Patriarch Kirill says so: "We belong to a single Christian civilization... although we are different churches and there have been divisions in the course of history, we share common Christian moral values. " 86
The World Summit of Christian Leaders in October 2016 was expected to bring together all major conservative Christian forces, not only Orthodox and conservative Evangelicals, but also Catholics, conservative Anglicans, pre-Chalcedonites, and others. However, the summit in Moscow never took place. The reasons for its cancellation can only be guessed. The former chairman of the Russian Union of Evangelical Christians-Baptists, Yuri Sipko, believes that the summit was canceled under pressure from the United States.-

81. His Holiness Patriarch Kirill met with Billy Graham, President of the Evangelical Association.

82. Ibid.

83. Ibid.

84. Graham, F. "2015 was reported in the media as the worst year for Christian persecution..." Facebook. 30.03.2016 [https://www.facebook.com/FranklinGraham/posts/1126911474031699:0, accessed on 13.03.2017].

85. F. Graham quotes an excerpt from Patriarch Kirill's interview with the Russia Today channel: "I am deeply convinced that we need to work together to prevent the de-Christianization of modern society, because under the onslaught of secularism, which in some countries becomes simply aggressive, Christians are being pushed out of public space" (cit. according to: Interview of His Holiness Patriarch Kirill to Russia Today TV channel / / Official website of the Russian Orthodox Church. 17.02.2016 [http://www.patriarchia.ru/db/text/4377044.html, accessed from 13.03.2017]).

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ecumenical criticism 87. In August 2016, Franklin Graham announced the postponement of the summit to Washington, where it was scheduled to take place on May 10-13, 2017. In his Facebook post, he noted that Russia is also a country where Christians are being persecuted: "Just a few weeks ago, Russia passed a law that severely restricts the freedom of Christians." 88
An example of the Russian conservative-ecumenical initiative is the proposal of the World Russian People's Council (WRCC), a non-governmental organization headed by Patriarch Kirill of Moscow and All Russia and which has its own representative office at the United Nations. In the analytical report " Global Challenges. Religion and Secularism in the Modern World", prepared by the VRNS Expert Center, outlines the main outlines of such a project.:

There are good reasons to expect that Christian communities in Western Europe and North America, as well as secular supporters of classical European culture, will support this strategy of global development and join the united front of traditional religions against the offensive of [secularist] "anti-civilization"... Different religions include systems of values, among which you can find common ones (for example, love, unity, justice). For a fruitful interreligious dialogue, it is necessary to seek common values and jointly defend them. However, the idea of uniting the existing churches and religious organizations is still very important.

87. Woods, M. (2016) "BGEA/Orthodox religious liberty summit postponed after fallout from Pope and Patriarch meeting". Christianity Today, 02.06.2016 [http://www.christiantoday.com/article/bgea.orthodox.religious.liberty.summit.postponed.afte r.fallout.from.pope.and.patriarch.meeting/87421.htm, accessed on 13.03.2017].

88. Graham, F. (2016) "Earlier this year I announced..." Facebook. 02.08.2016 [https://www.facebook.com/FranklinGraham/posts/1212590925463753:0, accessed on 13.03.2017]. F. Graham refers to two federal laws: "On Amendments to the Federal Law "On Countering Terrorism" and certain Legislative acts of the Russian Federation regarding the establishment of additional measures to counter terrorism and ensure public safety " and "On Amendments to the Criminal Code of the Russian Federation and the Criminal Code of the Russian Federation".- the Code of Procedure of the Russian Federation regarding the establishment of additional measures to counter terrorism and ensure public safety" (also known as the "Yarovaya-Ozerov package" or "anti-terrorist package"). In particular, the "package" tightens the regulation of missionary activities.

89. Global challenges. Religion and secularism in the modern world / / World Russian People's Council. 06.07.2016 [http://www.vrns.ru/news/4178/, accessed from 13.03.2017].

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The belief in an integral "mega-religion" has not gained serious support in any of the modern societies... Much more promising is the formation of an international system of legal and ethical coordinates based on common values inherent in the world's leading religions. 90
It can be seen from the text that the VRNS experts offer not even an ecumenical, but a super-ecumenical conservative project that goes beyond inter-Christian interaction towards interreligious cooperation.

There are also hybrid forms of ecumenism that combine both types considered in the article. In the Joint Statement signed by Patriarch Kirill and Pope Francis at their meeting in Havana in February 2016, a significant part is taken up by the conservative agenda (paragraphs 8-23, 28). However, this document cannot be fully attributed to Ecumenism 2.0, since it also contains "classical" ecumenical problems of church unity (paragraphs 1, 4-6, 24-25). In this sense, the Havana Declaration can be called a hybrid ecumenical document. This "hybridity" has led to two ways of reading this text among anti-ecumenists. Some gave a positive assessment to the" conservative " part, ignoring the one that talks about the division/unification of churches.92 Others, on the contrary, focused on the "unifying" part, because of which they negatively evaluated the entire document 93.

Competition of ecumenisms

The existence of two ideologically distinct ecumenical networks-classical Ecumenism linked to the World Council of Churches and conservative Ecumenism - inevitably raises the question of their competition in the "religious market". Class-

90. Ibid., paragraphs 2.10-11.

91. Joint statement of Pope Francis and His Holiness Patriarch Kirill.

92. See, for example: Dushenov K. The Patriarch and the Pope buried the West. [http://dushenov.org/патриарх-и-папа-похоронили-запад/, accessed from 13.03.2017].

93. See, for example: In asilik V. Dokument evokes contradictory feelings / / Russkaya narodnaya liniya [Russian Folk Line]. http://ruskline.ru/news_rl/2016/02/13/dokument_vyzyvaet_protivorechivye_chuvstva/, accessed from 13.03.2017].

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Communist ecumenism is a liberal project (due to the ideas of pluralism, inclusivity and "unity in diversity"); in particular, it supports minorities, including sexual ones, in their struggle for equal rights. Conservative ecumenism, or ecumenism 2.0, is formed around the struggle for "traditional values" and is generally anti-secularist and anti-liberal.

The "consumers" for which these two ecumenisms are fighting are both individual believers and groups of believers, as well as entire churches, which exercise their choice in the person of their institutional leadership. For example, the Russian Orthodox Church currently participates in both ecumenical networks, but increasingly prefers conservative ecumenism. Even participation in classical ecumenism is now interpreted by church leaders in the spirit of fighting for " traditional values." For example, Patriarch Kirill spoke about this at the World Russian People's Council in early November 2016:

You know that our Church actively participated in the so - called ecumenical movement, which was a dialogue with Western Christians. And why did this dialogue become possible? Yes, because in Western Christians, because of their, first of all, ethical position, we saw our like-minded people. We have seen that the Western Christian world undoubtedly shares the same values concerning the human person, family, relationship to God, nature, and man, and this has created prerequisites for dialogue. Today, this common platform of values has been destroyed, because a significant part of Western Christianity is revising fundamental evangelical moral positions in favor of the powerful. That is why the dialogue has been suspended, with the exception of our relations with the Catholic Church, because the Catholic Church - and God grant that it will always be so - remains faithful to the values of the gospel despite the enormous pressure from the outside world. Our external inter-church and inter-Christian relations today practically do not include a real dialogue with Western Protestantism. 94 This indicates that there are

94. By Western Protestantism, Patriarch Kirill here, of course, means those Protestant churches that participate in the ecumenical movement. Conservative evangelicals have never been part of the WCC.

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new dividing lines, and not only of an inter-confessional, but also of a clearly civilizational nature 95.

Another example of a departure from the classical ecumenical paradigm was demonstrated by the Council of Crete in 2016. As already mentioned, under the influence of anti-ecumenical criticism, the document "Relations of the Orthodox Church with the rest of the Christian world" changed the emphasis. For example, the description of the activities of local Orthodox churches in the World Council of Churches was shifted from the area of "witnessing the truth and promoting Christian unity" (in the pre-council draft document 96) to the area of socio-political issues - "promoting peaceful coexistence and cooperation in the face of significant socio-political challenges"97.

If we take into account the "natural" conservatism of the Orthodox churches, the active development of conservative ecumenical networks, and the global "conservative turn" in world politics, we can argue that classical ecumenism risks being defeated in the competition for Orthodoxy. Skepticism about Orthodox participation in the old ecumenical movement will continue to grow, which may ultimately lead to the suspension of the membership of a number of local Orthodox churches in the World Council of Churches. The exodus of Orthodox churches from the ecumenical movement, in turn, can provoke a chain reaction: they will be joined by other churches that are conservative in moral matters and share the pathos of the struggle for "traditional values".

On the other hand, the "capitalization" of conservative ecumenism will continue to grow if a coalition of States led by conservative governments is created. Conservatism based on the idea of national sovereignty does not allow us to identify universal conservative values - American, French, Russian "sovereign"values

95. Report of His Holiness Patriarch Kirill at the XX World Russian People's Council / / Official website of the Russian Orthodox Church. 01.11.2016 [http://www.patriarchia.ru/db/text/4656175.html, accessed from 13.03.2017].

96. Relations of the Orthodox Church with the rest of the Christian world (Pre-conciliar document) // Holy and Great Cathedral [https://www.holycouncil.org/-/preconciliar-relations, accessed from 13.03.2017].

97. Relations of the Orthodox Church with the rest of the Christian world.

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national values are different 98. However, for most European and American conservatives, Christianity is an integral part of their conservative identity. In this situation, conservative Christian universalism can become the foundation for building an international conservative coalition.

Conclusion

The research conducted in this article is the first step towards rethinking the phenomenon of ecumenism. In the analytical optics I propose, this phenomenon turns out to be complex: parallel to the ecumenical network associated with the activities of the World Council of Churches and other ecumenical structures, there is a conservative ecumenism 2.0, represented by the activities of various movements and organizations in defense of "traditional values". At the same time, conservative ecumenism is precisely ecumenism, since it is based on the experience that was accumulated by the classical ecumenical movement. Conservative ecumenists, like "classical" ones, are also carriers of ecumenical consciousness. They share such " ecumenical values "as the recognition of the community of Christians, the rejection of proselytism and the language of"heresies and schisms". Here, however, it should be noted that different ecumenisms may not have the same ideas about the "Christian community". For example, conservative ecumenists may not recognize liberal Christians who approve of same-sex marriage as Christians. But within conservative ecumenism, relations between Christians are built on the ecumenical principle.

The "doubling down" of Ecumenism also raises the question of anti-ecumenical criticism. Some Orthodox anti-ecumenists attack classical ecumenism (for unifying goals and liberalism), loyally reacting to interfaith interaction in defense of "traditional values". They can be called anti-ecumenists only conditionally, since their recognition of the con --

98. For example, according to the authors of the report "Conservatism as a factor of Russia's soft power", part of Russian conservatism is "the historical experience of the USSR, which embodied a large-scale and comprehensive alternative to the Western world order" (Conservatism as a factor of Russia's soft power // Notebooks on conservatism. 2014. N 2(2). P. 106). However, for example, American conservatism was and remains anti-Soviet.

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It makes them bearers of an ecumenical consciousness." True anti-ecumenists in this case are only those who deny the possibility of any contacts with non-Orthodox people, that is, they stand on consistently isolationist positions. Such anti-ecumenists are opponents of both classical and conservative ecumenism.

The relationship between classical and conservative ecumenism can be described as a competition, which, however, can develop into real hostility (as an element of global "culture wars"). The prerequisite for this is the ideological polarization of the two ecumenisms along the lines of liberalism and conservatism. Furthermore, conservative Ecumenism 2.0 by its very existence undermines the universalism of the traditional ecumenical movement. If classical ecumenism still claims to be inclusive and inclusive, it will have to find ways to include the issue of "traditional values" in its agenda, although such inclusion requires the willingness of both sides to engage in a responsible dialogue and listen to each other's arguments. Whether the World Council of Churches will be able to become a kind of "parliament" where the entire ideological spectrum will be represented, or whether it will occupy a liberal niche, it is difficult to say today.

The development of conservative ecumenical initiatives in many ways resembles the formation of classical Ecumenism. It can be assumed that the formation of a conservative ecumenical consciousness at some point will require the development of a single "symbol of faith", which, however, will not necessarily touch on dogmatic issues and will be limited to moral teaching. This in turn raises the question of the ecclesiological foundations of Ecumenism 2.0.

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99. Even on the website of radical anti-ecumenists from the Resistance Movement to the New World Order, you can find republications of materials about the "persecution of Christians" in the West.: Mass repression of Christians in Canada: a petition // Resistance movement to the new world order. 26.08.2016 [http://dsnmp.ru/v-kanade-massovyie-repressii-hristian-petitsiya/, accessed from 13.03.2017].

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