The root of secularism
and clericalism in the West is the split between Eastern and Western Christianity
in 1054. It was a momentous break in the gift of self that is Christian Faith.
The continued blindness of Islam with regard to the divinity of Jesus Christ
also derives from this split in Christianity. The Face of the Transfigured
Christ disappeared. And all other global conflicts, the Protestant
Reformation breaking from Rome, the clerical bureaucratization and monarchical
model that has plagued the Catholic Church plus the consequent world wars - all
derive from this schism in the body of Christ. As Christ said: “that they
be perfected in unity, and that
the world may know that thou has sent me...” (Jn. 17, 24).
* * * * * * * * * *
Hence the importance
of the unexpected meeting of Patriarch Kirill and Pope Francis in the Havana
airport on February 12, 2016. Francis doesn’t go for the kill, but plants a
seed with daring and sense of speed and opportunity. I repeat posting the
common statement for the unbelievable significance of it. It harkens back to
Francis’ remark in the September 2013 interview: “We must not focus
on occupying the spaces where power is exercised, but rather on starting
long-run historical processes. We must initiate processes rather than occupy
spaces. God manifests himself in time and is present in the processes of
history. This gives priority to actions that give birth to new historical
dynamics. And it requires patience, waiting.”
* * * * * * * * * *
Consider again John
Paul II’s statement in “Ut Unum Sint” #94-96:
94. This service of
unity, rooted in the action of divine mercy, is entrusted within the College of
Bishops to one among those who have received from the Spirit the task, not of
exercising power over the people—as the rulers of the Gentiles and their great
men do (cf. Mt 20:25; Mk 10:42)—but
of leading them towards peaceful pastures. This task can require the offering
of one's own life (cf. Jn 10:11-18). Saint Augustine, after showing that
Christ is "the one Shepherd, in whose unity all are one", goes on to
exhort: "May all shepherds thus be one in the one Shepherd; may they let
the one voice of the Shepherd be heard; may the sheep hear this voice and
follow their Shepherd, not this shepherd or that, but the only one; in him may
they all let one voice be heard and not a babble of voices ... the voice free
of all division, purified of all heresy, that the sheep hear".151 The mission of the Bishop of Rome within the
College of all the Pastors consists precisely in "keeping watch" (episkopein),
like a sentinel, so that, through the efforts of the Pastors, the true voice of
Christ the Shepherd may be heard in all the particular Churches. In this way,
in each of the particular Churches entrusted to those Pastors, the una, sancta, catholica et apostolica Ecclesia is made present. All the Churches are in full
and visible communion, because all the Pastors are in communion with Peter and
therefore united in Christ.
With the power and the
authority without which such an office would be illusory, the Bishop of Rome
must ensure the communion of all the Churches. For this reason, he is the first
servant of unity. This primacy is exercised on various levels, including
vigilance over the handing down of the Word, the celebration of the Liturgy and
the Sacraments, the Church's mission, discipline and the Christian life. It is
the responsibility of the Successor of Peter to recall the requirements of the
common good of the Church, should anyone be tempted to overlook it in the
pursuit of personal interests. He has the duty to admonish, to caution and to
declare at times that this or that opinion being circulated is irreconcilable
with the unity of faith. When circumstances require it, he speaks in the name
of all the Pastors in communion with him. He can also—under very specific
conditions clearly laid down by the First Vatican Council— declare ex cathedra that a certain doctrine belongs to the deposit
of faith.152 By thus bearing witness to the truth, he
serves unity.
95. All this however
must always be done in communion. When the Catholic Church affirms that the
office of the Bishop of Rome corresponds to the will of Christ, she does not
separate this office from the mission entrusted to the whole body of Bishops,
who are also "vicars and ambassadors of Christ".153 The Bishop of Rome is a member of the
"College", and the Bishops are his brothers in the ministry.
Whatever relates to
the unity of all Christian communities clearly forms part of the concerns of
the primacy. As Bishop of Rome I am fully aware, as I have reaffirmed in the
present Encyclical Letter, that Christ ardently desires the full and visible
communion of all those Communities in which, by virtue of God's faithfulness,
his Spirit dwells. I am convinced that I have a particular responsibility in
this regard, above all in acknowledging the ecumenical aspirations of the
majority of the Christian Communities and in heeding the request made of me to
find a way of exercising the primacy which, while in no way renouncing what is
essential to its mission, is nonetheless open to a new situation. For a whole
millennium Christians were united in "a brotherly fraternal communion of
faith and sacramental life ... If disagreements in belief and discipline arose
among them, the Roman See acted by common consent as moderator".154
In this way the
primacy exercised its office of unity. When addressing the Ecumenical Patriarch
His Holiness Dimitrios I, I acknowledged my awareness that "for a great
variety of reasons, and against the will of all concerned, what should have
been a service sometimes manifested itself in a very different light. But ...
it is out of a desire to obey the will of Christ truly that I recognize that as
Bishop of Rome I am called to exercise that ministry ... I insistently pray the
Holy Spirit to shine his light upon us, enlightening all the Pastors and
theologians of our Churches, that we may seek—together, of course—the forms in
which this ministry may accomplish a service of love recognized by all
concerned".155
96. This is an immense
task, which we cannot refuse and which I cannot carry out by myself. Could not
the real but imperfect communion existing between us persuade Church leaders
and their theologians to engage with me in a patient and fraternal dialogue on
this subject, a dialogue in which, leaving useless controversies behind, we
could listen to one another, keeping before us only the will of Christ for his
Church and allowing ourselves to be deeply moved by his plea "that they
may all be one ... so that the world may believe that you have sent me" (Jn 17:21)?
* * * * * * * * * * * *
After John Paul II on
a new way of exercising the papacy to bring about Christian unity and global
conversion, consider the remarks of Pope Francis in Evangelii Gaudium #32-33:
32. Since I am called to put into practice what
I ask of others, I too must think about a conversion of the papacy. It is my
duty, as the Bishop of Rome, to be open to suggestions which can help make the
exercise of my ministry more faithful to the meaning which Jesus Christ wished
to give it and to the present needs of evangelization. Pope John Paul II asked
for help in finding “a way of exercising the primacy which, while in no way
renouncing what is essential to its mission, is nonetheless open to a new
situation”.[35] We have made little progress in this
regard. The papacy and the central structures of the universal Church also need
to hear the call to pastoral conversion. The Second Vatican Council stated
that, like the ancient patriarchal Churches, episcopal conferences are in a
position “to contribute in many and fruitful ways to the concrete realization
of the collegial spirit”.[36] Yet this desire has not been fully
realized, since a juridical status of episcopal conferences which would see
them as subjects of specific attributions, including genuine doctrinal
authority, has not yet been sufficiently elaborated.[37] Excessive centralization, rather than
proving helpful, complicates the Church’s life and her missionary outreach.
33. Pastoral ministry in a missionary key seeks
to abandon the complacent attitude that says: “We have always done it this
way”. I invite everyone to be bold and creative in this task of rethinking the
goals, structures, style and methods of evangelization in their respective
communities. A proposal of goals without an adequate communal search for the
means of achieving them will inevitably prove illusory. I encourage everyone to
apply the guidelines found in this document generously and courageously,
without inhibitions or fear. The important thing is to not walk alone, but to
rely on each other as brothers and sisters, and especially under the leadership
of the bishops, in a wise and realistic pastoral discernment.
* * * * * * * * * * * *
And now consider the
following achievement:
The Common Statement of Pope Francis and
Patriarch Kirill
(Full Text)
(Full Text)
FRIDAY, FEBRUARY 12,
2016 - since
1054
"It Is With Joy That We Have Met Like Brothers"
Released by the Holy See immediately upon its signing in Havana, below is the official English text of today's Joint Declaration of Pope Francis and Patriarch Kirill of Moscow and All Russia following the first-ever meeting between the heads of Christianity's two largest branches.
"It Is With Joy That We Have Met Like Brothers"
Released by the Holy See immediately upon its signing in Havana, below is the official English text of today's Joint Declaration of Pope Francis and Patriarch Kirill of Moscow and All Russia following the first-ever meeting between the heads of Christianity's two largest branches.
* * *
The grace of the Lord Jesus Christ and the love of God the Father and the fellowship of the holy Spirit be with all of you” (2 Cor 13:13).
1. By God the Father’s will, from which all gifts come, in the name of our Lord Jesus Christ, and with the help of the Holy Spirit Consolator, we, Pope Francis and Kirill, Patriarch of Moscow and All Russia, have met today in Havana. We give thanks to God, glorified in the Trinity, for this meeting, the first in history.
It is with joy that we have met like brothers in the Christian faith who encounter one another “to speak face to face” (2Jn12), from heart to heart, to discuss the mutual relations between the Churches, the crucial problems of our faithful, and the outlook for the progress of human civilization.
2. Our fraternal meeting has taken place in Cuba, at the crossroads of North and South, East and West. It is from this island, the symbol of the hopes of the “New World” and the dramatic events of the history of the twentieth century, that we address our words to all the peoples of Latin America and of the other continents.
It is a source of joy that the Christian faith is growing here in a dynamic way. The powerful religious potential of Latin America, its centuries–old Christian tradition, grounded in the personal experience of millions of people, are the pledge of a great future for this region.
3. By meeting far from the longstanding disputes of the “Old World”, we experience with a particular sense of urgency the need for the shared labour of Catholics and Orthodox, who are called, with gentleness and respect, to give an explanation to the world of the hope in us (cf.1Pet3:15).
4. We thank God for the gifts received from the coming into the world of His only Son. We share the same spiritual Tradition of the first millennium of Christianity. The witnesses of this Tradition are the Most Holy Mother of God, the Virgin Mary, and the saints we venerate. Among them are innumerable martyrs who have given witness to their faithfulness to Christ and have become the “seed of Christians”.
5. Notwithstanding this shared Tradition of the first ten centuries, for nearly one thousand years Catholics and Orthodox have been deprived of communion in the Eucharist. We have been divided by wounds caused by old and recent conflicts, by differences inherited from our ancestors, in the understanding and expression of our faith in God, one in three Persons – Father, Son and Holy Spirit. We are pained by the loss of unity, the outcome of human weakness and of sin, which has occurred despite the priestly prayer of Christ the Saviour: “So that they may all be one, as you, Father, are in me and I in you … so that they may be one, as we are one” (Jn17:21).
6. Mindful of the permanence of many obstacles, it is our hope that our meeting may contribute to the re–establishment of this unity willed by God, for which Christ prayed. May our meeting inspire Christians throughout the world to pray to the Lord with renewed fervour for the full unity of all His disciples. In a world which yearns not only for our words but also for tangible gestures, may this meeting be a sign of hope for all people of goodwill!
7. In our determination to undertake all that is necessary to overcome the historical divergences we have inherited, we wish to combine our efforts to give witness to the Gospel of Christ and to the shared heritage of the Church of the first millennium, responding together to the challenges of the contemporary world. Orthodox and Catholics must learn to give unanimously witness in those spheres in which this is possible and necessary. Human civilization has entered into a period of epochal change. Our Christian conscience and our pastoral responsibility compel us not to remain passive in the face of challenges requiring a shared response.
8. Our gaze must firstly turn to those regions of the world where Christians are victims of persecution. In many countries of the Middle East and North Africa whole families, villages and cities of our brothers and sisters in Christ are being completely exterminated. Their churches are being barbarously ravaged and looted, their sacred objects profaned, their monuments destroyed. It is with pain that we call to mind the situation in Syria, Iraq and other countries of the Middle East, and the massive exodus of Christians from the land in which our faith was first disseminated and in which they have lived since the time of the Apostles, together with other religious communities.
9. We call upon the international community to act urgently in order to prevent the further expulsion of Christians from the Middle East. In raising our voice in defence of persecuted Christians, we wish to express our compassion for the suffering experienced by the faithful of other religious traditions who have also become victims of civil war, chaos and terrorist violence.
10. Thousands of victims have already been claimed in the violence in Syria and Iraq, which has left many other millions without a home or means of sustenance. We urge the international community to seek an end to the violence and terrorism and, at the same time, to contribute through dialogue to a swift return to civil peace. Large–scale humanitarian aid must be assured to the afflicted populations and to the many refugees seeking safety in neighbouring lands.
We call upon all those whose influence can be brought to bear upon the destiny of those kidnapped, including the Metropolitans of Aleppo, Paul and John Ibrahim, who were taken in April 2013, to make every effort to ensure their prompt liberation.
11. We lift our prayers to Christ, the Saviour of the world, asking for the return of peace in the Middle East, “the fruit of justice” (Is32:17), so that fraternal co–existence among the various populations, Churches and religions may be strengthened, enabling refugees to return to their homes, wounds to be healed, and the souls of the slain innocent to rest in peace.
We address, in a fervent appeal, all the parts that may be involved in the conflicts to demonstrate good will and to take part in the negotiating table.
At the same time, the
international community must undertake every possible effort to end terrorism
through common, joint and coordinated action.
We call on all the
countries involved in the struggle against terrorism to responsible and prudent
action.
We exhort all
Christians and all believers of God to pray fervently to the providential
Creator of the world to protect His creation from destruction and not permit a
new world war. In order to ensure a solid and enduring peace, specific efforts
must be undertaken to rediscover the common values uniting us, based on the
Gospel of our Lord Jesus Christ.
12. We bow before the martyrdom of those who, at the cost of their own lives, have given witness to the truth of the Gospel, preferring death to the denial of Christ. We believe that these martyrs of our times, who belong to various Churches but who are united by their shared suffering, are a pledge of the unity of Christians. It is to you who suffer for Christ’s sake that the word of the Apostle is directed: “Beloved … rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly” (1Pet4:12–13).
13. Interreligious dialogue is indispensable in our disturbing times. Differences in the understanding of religious truths must not impede people of different faiths to live in peace and harmony. In our current context, religious leaders have the particular responsibility to educate their faithful in a spirit which is respectful of the convictions of those belonging to other religious traditions. Attempts to justify criminal acts with religious slogans are altogether unacceptable. No crime may be committed in God’s name, “since God is not the God of disorder but of peace” (1Cor14:33).
14. In affirming the foremost value of religious freedom, we give thanks to God for the current unprecedented renewal of the Christian faith in Russia, as well as in many other countries of Eastern Europe, formerly dominated for decades by atheist regimes.
12. We bow before the martyrdom of those who, at the cost of their own lives, have given witness to the truth of the Gospel, preferring death to the denial of Christ. We believe that these martyrs of our times, who belong to various Churches but who are united by their shared suffering, are a pledge of the unity of Christians. It is to you who suffer for Christ’s sake that the word of the Apostle is directed: “Beloved … rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly” (1Pet4:12–13).
13. Interreligious dialogue is indispensable in our disturbing times. Differences in the understanding of religious truths must not impede people of different faiths to live in peace and harmony. In our current context, religious leaders have the particular responsibility to educate their faithful in a spirit which is respectful of the convictions of those belonging to other religious traditions. Attempts to justify criminal acts with religious slogans are altogether unacceptable. No crime may be committed in God’s name, “since God is not the God of disorder but of peace” (1Cor14:33).
14. In affirming the foremost value of religious freedom, we give thanks to God for the current unprecedented renewal of the Christian faith in Russia, as well as in many other countries of Eastern Europe, formerly dominated for decades by atheist regimes.
Today, the chains of
militant atheism have been broken and in many places Christians can now freely
confess their faith.
Thousands of new
churches have been built over the last quarter of a century, as well as
hundreds of monasteries and theological institutions.
Christian communities
undertake notable works in the fields of charitable aid and social development,
providing diversified forms of assistance to the needy. Orthodox and Catholics
often work side by side.
Giving witness to the
values of the Gospel they attest to the existence of the shared spiritual
foundations of human co–existence.
15. At the same time, we are concerned about the situation in many countries in which Christians are increasingly confronted by restrictions to religious freedom, to the right to witness to one’s convictions and to live in conformity with them. In particular, we observe that the transformation of some countries into secularized societies, estranged from all reference to God and to His truth, constitutes a grave threat to religious freedom.
15. At the same time, we are concerned about the situation in many countries in which Christians are increasingly confronted by restrictions to religious freedom, to the right to witness to one’s convictions and to live in conformity with them. In particular, we observe that the transformation of some countries into secularized societies, estranged from all reference to God and to His truth, constitutes a grave threat to religious freedom.
It is a source of
concern for us that there is a current curtailment of the rights of Christians,
if not their outright discrimination, when certain political forces, guided by
an often very aggressive secularist ideology, seek to relegate them to the
margins of public life.
16. The process of European integration, which began after centuries of blood–soaked conflicts, was welcomed by many with hope, as a guarantee of peace and security. Nonetheless, we invite vigilance against an integration that is devoid of respect for religious identities.
16. The process of European integration, which began after centuries of blood–soaked conflicts, was welcomed by many with hope, as a guarantee of peace and security. Nonetheless, we invite vigilance against an integration that is devoid of respect for religious identities.
While remaining open
to the contribution of other religions to our civilization, it is our
conviction that Europe must remain faithful to its Christian roots. We call
upon Christians of Eastern and Western Europe to unite in their shared witness
to Christ and the Gospel, so that Europe may preserve its soul, shaped by two
thousand years of Christian tradition.
17. Our gaze is also directed to those facing serious difficulties, who live in extreme need and poverty while the material wealth of humanity increases. We cannot remain indifferent to the destinies of millions of migrants and refugees knocking on the doors of wealthy nations. The unrelenting consumerism of some more developed countries is gradually depleting the resources of our planet. The growing inequality in the distribution of material goods increases the feeling of the injustice of the international order that has emerged.
18. The Christian churches are called to defend the demands of justice, the respect for peoples’ traditions, and an authentic solidarity towards all those who suffer. We Christians cannot forget that “God chose the foolish of the world to shame the wise, and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something, that no human being might boast before God” (1Cor1:27–29).
19. The family is the natural centre of human life and society. We are concerned about the crisis in the family in many countries. Orthodox and Catholics share the same conception of the family, and are called to witness that it is a path of holiness, testifying to the faithfulness of the spouses in their mutual interaction, to their openness to the procreation and rearing of their children, to solidarity between the generations and to respect for the weakest.
20. The family is based on marriage, an act of freely given and faithful love between a man and a woman. It is love that seals their union and teaches them to accept one another as a gift. Marriage is a school of love and faithfulness. We regret that other forms of cohabitation have been placed on the same level as this union, while the concept, consecrated in the biblical tradition, of paternity and maternity as the distinct vocation of man and woman in marriage is being banished from the public conscience.
21. We call on all to respect the inalienable right to life. Millions are denied the very right to be born into the world. The blood of the unborn cries out to God (cf.Gen4:10).
17. Our gaze is also directed to those facing serious difficulties, who live in extreme need and poverty while the material wealth of humanity increases. We cannot remain indifferent to the destinies of millions of migrants and refugees knocking on the doors of wealthy nations. The unrelenting consumerism of some more developed countries is gradually depleting the resources of our planet. The growing inequality in the distribution of material goods increases the feeling of the injustice of the international order that has emerged.
18. The Christian churches are called to defend the demands of justice, the respect for peoples’ traditions, and an authentic solidarity towards all those who suffer. We Christians cannot forget that “God chose the foolish of the world to shame the wise, and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something, that no human being might boast before God” (1Cor1:27–29).
19. The family is the natural centre of human life and society. We are concerned about the crisis in the family in many countries. Orthodox and Catholics share the same conception of the family, and are called to witness that it is a path of holiness, testifying to the faithfulness of the spouses in their mutual interaction, to their openness to the procreation and rearing of their children, to solidarity between the generations and to respect for the weakest.
20. The family is based on marriage, an act of freely given and faithful love between a man and a woman. It is love that seals their union and teaches them to accept one another as a gift. Marriage is a school of love and faithfulness. We regret that other forms of cohabitation have been placed on the same level as this union, while the concept, consecrated in the biblical tradition, of paternity and maternity as the distinct vocation of man and woman in marriage is being banished from the public conscience.
21. We call on all to respect the inalienable right to life. Millions are denied the very right to be born into the world. The blood of the unborn cries out to God (cf.Gen4:10).
The emergence of so-called euthanasia leads elderly people and the disabled begin to feel that they are a burden on their families and on society in general.
We are also concerned about the development of biomedical reproduction technology, as the manipulation of human life represents an attack on the foundations of human existence, created in the image of God. We believe that it is our duty to recall the immutability of Christian moral principles, based on respect for the dignity of the individual called into being according to the Creator’s plan.
22. Today, in a particular way, we address young Christians. You, young people, have the task of not hiding your talent in the ground (cf. Mt25:25), but of using all the abilities God has given you to confirm Christ’s truth in the world, incarnating in your own lives the evangelical commandments of the love of God and of one’s neighbour. Do not be afraid of going against the current, defending God’s truth, to which contemporary secular norms are often far from conforming.
23. God loves each of you and expects you to be His disciples and apostles. Be the light of the world so that those around you may see your good deeds and glorify your heavenly Father (cf. Mt5:14,16). Raise your children in the Christian faith, transmitting to them the pearl of great price that is the faith (cf. Mt13:46) you have received from your parents and forbears. Remember that “you have been purchased at a great price” (1Cor6:20), at the cost of the death on the cross of the Man–God Jesus Christ.
24. Orthodox and Catholics are united not only by the shared Tradition of the Church of the first millennium, but also by the mission to preach the Gospel of Christ in the world today. This mission entails mutual respect for members of the Christian communities and excludes any form of proselytism.
We are not competitors but brothers, and this concept must guide all our mutual actions as well as those directed to the outside world.
urge Catholics and
Orthodox in all countries to learn to live together in peace and love, and to
be “in harmony with one another” (Rm15:5).
Consequently, it
cannot be accepted that disloyal means be used to incite believers to pass from
one Church to another, denying them their religious freedom and their
traditions. We are called upon to put into practice the precept of the apostle
Paul: “Thus I aspire to proclaim the gospel not where Christ has already been
named, so that I do not build on another's foundation” (Rm15:20).
25. It is our hope that our meeting may also contribute to reconciliation wherever tensions exist between Greek Catholics and Orthodox. It is today clear that the past method of “uniatism”, understood as the union of one community to the other, separating it from its Church, is not the way to re–establish unity. Nonetheless, the ecclesial communities which emerged in these historical circumstances have the right to exist and to undertake all that is necessary to meet the spiritual needs of their faithful, while seeking to live in peace with their neighbours. Orthodox and Greek Catholics are in need of reconciliation and of mutually acceptable forms of co–existence.
26. We deplore the hostility in Ukraine that has already caused many victims, inflicted innumerable wounds on peaceful inhabitants and thrown society into a deep economic and humanitarian crisis. We invite all the parts involved in the conflict to prudence, to social solidarity and to action aimed at constructing peace. We invite our Churches in Ukraine to work towards social harmony, to refrain from taking part in the confrontation, and to not support any further development of the conflict.
27. It is our hope that the schism between the Orthodox faithful in Ukraine may be overcome through existing canonical norms, that all the Orthodox Christians of Ukraine may live in peace and harmony, and that the Catholic communities in the country may contribute to this, in such a way that our Christian brotherhood may become increasingly evident.
28. In the contemporary world, which is both multiform yet united by a shared destiny, Catholics and Orthodox are called to work together fraternally in proclaiming the Good News of salvation, to testify together to the moral dignity and authentic freedom of the person, “so that the world may believe” (Jn17:21). This world, in which the spiritual pillars of human existence are progressively disappearing, awaits from us a compelling Christian witness in all spheres of personal and social life. Much of the future of humanity will depend on our capacity to give shared witness to the Spirit of truth in these difficult times.
29. May our bold witness to God’s truth and to the Good News of salvation be sustained by the Man–God Jesus Christ, our Lord and Saviour, who strengthens us with the unfailing promise: “Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom” (Lk12:32)!
Christ is the well–spring of joy and hope. Faith in Him transfigures human life, fills it with meaning. This is the conviction borne of the experience of all those to whom Peter refers in his words: “Once you were ‘no people’ but now you are God’s people; you ‘had not received mercy’ but now you have received mercy” (1Pet2:10).
30. With grace–filled gratitude for the gift of mutual understanding manifested during our meeting, let us with hope turn to the Most Holy Mother of God, invoking her with the words of this ancient prayer: “We seek refuge under the protection of your mercy, Holy Mother of God”. May the Blessed Virgin Mary, through her intercession, inspire fraternity in all those who venerate her, so that they may be reunited, in God’s own time, in the peace and harmony of the one people of God, for the glory of the Most Holy and indivisible Trinity!
Francis
Bishop of Rome
Pope of the Catholic Church
Kirill
Patriarch of Moscow
25. It is our hope that our meeting may also contribute to reconciliation wherever tensions exist between Greek Catholics and Orthodox. It is today clear that the past method of “uniatism”, understood as the union of one community to the other, separating it from its Church, is not the way to re–establish unity. Nonetheless, the ecclesial communities which emerged in these historical circumstances have the right to exist and to undertake all that is necessary to meet the spiritual needs of their faithful, while seeking to live in peace with their neighbours. Orthodox and Greek Catholics are in need of reconciliation and of mutually acceptable forms of co–existence.
26. We deplore the hostility in Ukraine that has already caused many victims, inflicted innumerable wounds on peaceful inhabitants and thrown society into a deep economic and humanitarian crisis. We invite all the parts involved in the conflict to prudence, to social solidarity and to action aimed at constructing peace. We invite our Churches in Ukraine to work towards social harmony, to refrain from taking part in the confrontation, and to not support any further development of the conflict.
27. It is our hope that the schism between the Orthodox faithful in Ukraine may be overcome through existing canonical norms, that all the Orthodox Christians of Ukraine may live in peace and harmony, and that the Catholic communities in the country may contribute to this, in such a way that our Christian brotherhood may become increasingly evident.
28. In the contemporary world, which is both multiform yet united by a shared destiny, Catholics and Orthodox are called to work together fraternally in proclaiming the Good News of salvation, to testify together to the moral dignity and authentic freedom of the person, “so that the world may believe” (Jn17:21). This world, in which the spiritual pillars of human existence are progressively disappearing, awaits from us a compelling Christian witness in all spheres of personal and social life. Much of the future of humanity will depend on our capacity to give shared witness to the Spirit of truth in these difficult times.
29. May our bold witness to God’s truth and to the Good News of salvation be sustained by the Man–God Jesus Christ, our Lord and Saviour, who strengthens us with the unfailing promise: “Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom” (Lk12:32)!
Christ is the well–spring of joy and hope. Faith in Him transfigures human life, fills it with meaning. This is the conviction borne of the experience of all those to whom Peter refers in his words: “Once you were ‘no people’ but now you are God’s people; you ‘had not received mercy’ but now you have received mercy” (1Pet2:10).
30. With grace–filled gratitude for the gift of mutual understanding manifested during our meeting, let us with hope turn to the Most Holy Mother of God, invoking her with the words of this ancient prayer: “We seek refuge under the protection of your mercy, Holy Mother of God”. May the Blessed Virgin Mary, through her intercession, inspire fraternity in all those who venerate her, so that they may be reunited, in God’s own time, in the peace and harmony of the one people of God, for the glory of the Most Holy and indivisible Trinity!
Francis
Bishop of Rome
Pope of the Catholic Church
Kirill
Patriarch of Moscow
No comments:
Post a Comment