ss Bartolomeu – patriarhul ecumenist al Constantinopolului cere arhiepiscopului Atenei sa osandeasca citirea Anatemelor in Duminica Ortodoxiei de catre vrednicul mitropolit Serafim de Pireu


Patriarhul Ecumenist ss Batolomeu, iritat de antemele din Duminica Ortodoxiei şi de scrisoarea adresată lui de Mitropolitul Serafim de Pireu, a trimis o scrisoare Arhiepiscopului Ieronim al Atenei, în care subliniază faptul că acţiunile anumitor ierarhi ai Bisericii Greciei dinamitează unitatea Ortodoxiei.

Kir Bartholomeu face referire la evenimente care “exprimă poziţii, consideraţii şi puncte de vedere care nu sunt deloc de acord cu caracterul şi ethosul ortodox, care ridică semne de întrebare şi care sunt pline de pericol şi consecinţe neprevăzute atât pentru unitatea Bisericii noastre, cât şi pentru cea a Sfintei noastre Biserici Ortodoxe în întregul ei”.
Patriarhul Ecumenic se referă şi la anatemele rostite de Mitropolitul Pireului în Duminica Ortodoxiei, cerând ca astfel de practici să fie blamate în Sinod, astfel ca unitatea Bisericilor Ortodoxe să nu mai fie periclitată: ”Aceste acţiuni şi declaraţii, la început reduse ca număr şi neglijabile, au luat de curând proporţii de nepermis, având consecinţa, printre altele, ca anatemele să fie rostite în chiar Sfânta Mitropolie ţinând de Sfânta Voastră Biserică, de către Mitropolit, în plină adunare publică, nici mai mult, nici mai puţin, ci chiar în cursul Sfintei Liturghii a Duminicii Ortodoxiei, împotriva eterodocşilor şi a acelora aparţinând celor de alte religii, precum şi împotriva celor care participă la aşa-zisa Mişcare Ecumenică”.

1Kir Bartholomeu cere Arhiepiscopului următoarele: “Rânduiţi sinodal aceste chestiuni, interziceţi-le şi osândiţi-le în mod oficial, ca unele ce nu sunt întemeiate, ci periculoase, luaţi hotărârile potrivite, corp eclesiastic fiind, în vederea osândirii generale şi interzicerii acestui gen de fapte şi exprimări nefondate, neortodoxe şi aflate în conflict cu hotărârile sinodale ale Preasfintelor Biserici Ortodoxe”.

PresaOrtodoxă (de limbă greacă)

Se vor face presiuni mai mari asupra mitropolitului Serafim? I se vor inscena acte de coruptie, precum episcopului Artemie de Kosovo? Sa ne rugam Maicii Domnului sa ocroteasca pe acest ierarh marturisitor, printre singurii ramasi in aceste vremuri de restriste.

sursa

1

Andreea Balan, in fruntea paradei GAY: „Vă iubesc şi vom lupta împreună pentru iubire, nu sunteţi singuri pe acest drum“

Andreea Bălan, a participat la Marşul Diversităţii, în cadrul căruia a luat cuvântul pentru a-şi declara susţinerea faţă de comunitatea homosexualilor.

Panarama a publicat un mesaj în care preciza că oamenii nu ar trebui judecaţi în funcţie de orientarea sexuală: „Vă iubesc şi vom lupta împreună pentru iubire. Nu sunteţi singuri pe acest drum!“

Sâmbătă a avut loc, în Capitală, Marşul Diversităţii, parada anuală a minorităţii LGBT (lesbiene, gay, bisexuali şi transsexuali – n.red.), la care au participat peste 2.500 de persoane, care au militat pentru drepturi egale, inclusiv dreptul la căsătorii civile, dar şi împotriva intoleranţei şi a discursului discriminatoriu.
Pentru câteva momente, în fruntea paradei s-a aflat cântăreaţa pop Andreea Bălan, însărcinată în şase luni, care a şi declarat în mod public, la microfon, că susţine şi respectă comunitatea LGBT. Ulterior, într-un mesaj publicat pe pagina de Facebook, artista şi-a reiterat susţinerea, afirmând că îşi doreşte ca fiecare om, indiferent de orientarea sexuală, să poată iubi în linişte şi să-şi poată întemeia o familie fără a fi judecat.

„Fiecare din noi e făcut din iubire. Aşa am ajuns să ne naştem şi să trăim. Niciun om nu merită să trăiască fără iubire, fără să poată iubi şi să fie iubit. Ne naştem în familii şi fără o familie în jurul nostru, nu avem o copilărie fericită. Tocmai de-asta suntem la fel şi mai târziu. Avem nevoie de o familie pentru a fi fericiţi. Eu am găsit fericirea şi am cea mai minunată familie. Şi mi-aş dori ca fiecare om gay, lesbi, bisexual sau transsexual să poată iubi în linişte şi pace, să poată avea o familie şi să nu existe nimeni care să îi spună ce trebuie să facă, nimeni care să îl judece şi nimeni care să ne separe în funcţie de oamenii pe care îi iubim. Iubirea ne uneşte pe toţi. Vă iubesc şi vom lupta împreună pentru iubire, nu sunteţi singuri pe drumul ăsta“, a scris Andreea Bălan pe Facebook.

Artista nu s-a ferit să poarte un dialog cu persoanele care au fost critice la adresa ei, subliniind că „militează pentru toleranţa de orice fel, religioasă, etnică şi de orientare sexuală.“
Printre membrii LGBT şi susţinătorii acestora, la Marşul Diversităţii au participat şi au luat cuvântul directorul asociaţiei ACCEPT, directorul asociaţiei MOZAIQ, Michael Roth – ministru secretar de stat al Germaniei pentru Afaceri Externe, Violeta Alexandru – ministru delegat pentru consultare publică şi dialog civic, Carla Antonelli – primul politician transgender din Spania, Dean Thompson – şef adjunct al ambasadei SUA la Bucureşti şi Paul Brummell, ambasadorul Marii Britanii la Bucureşti, conform ziarului Adevarul.

sursa

23

Cine aprobă acest Sinod din Creta (numit ilegitim panortodox) aprobă implicit ecumenismul!

Stim de la Sf. Iustin Popovici ca ecumenismul este panerezie. Totusi la acest Sinod s-a legitimat ecumenismul, ca fiind o continuitatea a traditiei apostolice si patristice. Ecumenismul este insă un fals, combătut de foarte multi sfinti parinti. Atât in documentul ”Relațiile Bisericii Ortodoxe cu restul lumii creștine”, cât si in așazisa Enciclică a Sinodului, scrie negru pe alb că ecumenismul este o datorie a Bisericii. Cităm din Enciclică, pct 3: „Biserica noastră gândindu-se la datoria de a mărturisi Adevărul și credința apostolică, acordă o mare importanță dialogului, în particular cu creștinii eterodocși. În acest mod, restul lumii creștine cunoaște mai exact autenticitatea Tradiției Ortodoxe, valoarea învățăturii patristice, experiența liturgică și credința ortodocșilor. Dialogurile întreprinse de Biserica Ortodoxă nu semnifică în nimic un compromis în materie de credință„.
De asemeni la acest Sinod s-a afirmat ca Tradiția înseamnă fundamentalism. Citat, tot din encilică: „Explozia fundamentalismului care se observă în diferite tradiții religioase reprezintă expresia unei religiozități morbide. Un dialog interreligios sobru [cu trezvie] contribuie într-un mod semnificativ să favorizeze încrederea reciprocă, pacea și reconcilierea„ (pct. 4). (preluat de pe Român ortodox în Franța)
Despre documentul ”Relațiile Bisericii Ortodoxe cu restul lumii creștine”, nesemnat de 8 Mitropoliti, nici nu mai are sens sa discutăm. El a fost analizat in articolele anterioare de pe acest site. Amintim doar o fraza din acest document si e destul: Astfel, participarea ortodoxă la Mișcarea Ecumenică pentru restabilirea unității cu alți creștini în Biserica Una, Sfânta, Soborniceasca și Apostoleasca, nu este deloc împotriva naturii și istoriei Bisericii Ortodoxe, ci constituie expresia constantă a credinței și tradiției apostolice în condiții istorice noi. (preluat de pe sinodul talharesc).
De asemeni Dialogurile teologice bilaterale actuale ale Bisericii Ortodoxe, precum și participarea sa în Mișcarea ecumenică pentru restabilirea[„refacerea” cf. tr. Basilica] unității creștinilor, se bazează pe conștiință însăși a Ortodoxiei și pe spiritul său ecumenic, în scopul de a căuta, pe baza adevărului credinței credinței și a tradiției Bisericii primare [„vechi” cf. tr. Basilica] a celor șapte Sinoade Ecumenice.

Notă:

Ce este subliniat a fost modificat. Și chiar dacă textul a suferit într-adevăr îmbunătățiri, nu este suficient, in document persistând incă abateri de la dogma ortodoxă, inclusiv acordarea termenului de biserică si altor confesiuni crestine. Și a nu se confunda textul enciclic ca mesaj final cu documentele semnate sinodal. Adică trebuie avute în vedere ambele, si documentele semnate (în primul rând) si enciclica, ce pare mai mult un mesaj bine periat pentru presă și ochii lumii).

(Redactia Revistei Atitudini)

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Se discuta noi posibilități de apropiere între „bisericile surori”.

Dupa cum stim, textul FINAL al documentului “Relatiile Bisericii Ortodoxe cu ansamblul lumii creștine” a fost aprobat de toți patriarhii de la sinodul pan-ecumenist, prin care se recunoaște ca biserici, confesiunile eterodoxe

Nici nu s-a uscat bine cerneala pe documente, ca baietii au trecut la treaba. Iata ce putem citi pe site-ul Patriarhiei:

În perioada 23 – 24 iunie 2016 a avut loc la Genova (Italia) congresul cu tema Cristianesimo d’Occidente e d’Oriente tra Scisma e Unità. Congresul a propus o întâlnire de dialog între Biserica Ortodoxă Română şi Biserica Romano – Catolică.
Timp de 2 zile, ierarhi, preoți și profesori ortodocși și catolici, din România și Italia, au prezentat noi posibilități de apropiere între cele două Biserici.
Din partea Bisericii Ortodoxe Române, la congres au participat: Preasfințitul Părinte Ignatie Mureşanul, Arhiereu-vicar al Episcopiei Ortodoxe Romane a Spaniei şi Portugaliei, Pr. prof. dr. Holbea Gheorghe, Pr. prof. dr. Daniel Benga de la Facultatea de Teologie din București şi Pr. Sorin Constantin Filip, Protoiereul Protopopiatului ortodox român din Liguria, Italia.
A fost o întâlnire de dialog între Biserica Ortodoxă Română şi Biserica Romano-Catolică, a afirmat părintele protopop Sorin Constantin Filip pentru Radio TRINITAS

sursa

Minciuna oficială a unui sinod ce ține neapărat să pară Mare și Sfânt și panortodox, in ciuda tuturor evidențelor

Oficialitatile dezbaterilor din aceste zile din Creta au publicat pe siteul lor oficial 8 documente, rezolutii oficiale, cu lista tuturor episcopilor drept semnatari. Cel putin 3 din aceste 8 rezolutii au probleme grave de continut si formulare, probleme multiple de la ambiguitati la erezii, una din ele fiind cu totul si pe de-a-ntregul de neacceptat. Toti cei ce am urmarit desfasurarea dezbaterilor am fost consternati afland ca documentele cu pricina au fost semnate in unanimitate, conform siteului oficial. Totul s-a dovedit a fi o minciuna nerusinata spusa de stafful de organizare a pseudo-sinodului cretan, surse independente au comunicat ca mitropolitul Hieroteos Vlahos alaturi de alti 7 nu au semnat.

Se pare ca ceea ce se dorea a fi Sfantul si Marele Sinod panortodox este in realitate un demers al unor oameni marunti sufleteste, plini de patimi si interese spurcate si nesfinte, dispusi sa strice sinodalitatea prin presiuni, prin regulamente totalitare inventate si chiar prin minciuna.
Fericim pe cei ce au facut o marturisire prin absenta argumentata teologic si fericim de doua ori pe cei ce au facut o marturisire prin opozitia si nesemnarea argumentata, fata de documentele nedemne. (notă Bucovina Profundă)

8 MITROPOLIȚI PARTICIPANȚI LA SINODUL DIN CRETA NU AU SEMNAT DOCUMENTUL FINAL INTITULAT „RELAȚIILE BISERICII ORTODOXE CU ANSAMBLUL LUMII CREȘTINE”

1

Conform unor informații credibile, cel puțin 8 mitropoliți au refuzat să semneze documentul final “RELAȚIILE BISERICII ORTODOXE CU ANSAMBLUL LUMII CREȘTINE”.
Din delegația Bisericii Eladei nu a semnat Mitropolitul Ierotei de Navpaktos, care a formulat rezerva sa clară și față de documentele „MISIUNEA BISERICII ORTODOXE ÎN LUMEA CONTEMPORANĂ” și „TAINA CUNUNIEI ȘI IMPEDIMENTELE LA ACEASTA”.
Documentul final „RELAȚIILE BISERICII ORTODOXE CU ANSAMBLUL LUMII CREȘTINE” nu a fost semnat nici de Mitropoliții Atanasie de Lemesou, Neofit de Morfos, Vasilie de Konstantia și Ammohostos, Nicolae de Amatunda, Epifanie de Lidra și Porfirie de Neapole (din delegația Bisericii Ciprului), nici de Mitropolitul Irineu de Bașka (din delegația Bisericii Serbiei)
Se vede că Regulamentul de Funcționare al Marelui Sinod, de altfel o inovație pentru Ortodoxie, care nu a dat drept de vot episcopilor, ci doar Primaților, a avut tocmai acest scop: reducerea la tăcere a episcopilor și regizarea unui consens artificial, rezultate care oricum nu au nicio valoare din cauza absenței de la Sinod a patru Biserici Ortodoxe Locale.

Traducere: http://acvila30.ro/ ; SURSA: http://epomeni-tois-agiois-patrasi.blogspot.ro/2016/06/blog-post_24.html

GREEK

Σύμφωνα με έγκυρες πληροφορίες αρνήθηκαν να υπογράψουν το τελικό κείμενο «ΣΧΕΣΕΙΣ ΤΗΣ ΟΡΘΟΔΟΞΟΥ ΕΚΚΛΗΣΙΑΣ ΠΡΟΣ ΤΟΝ ΛΟΙΠΟΝ ΧΡΙΣΤΙΑΝΙΚΟΝ ΚΟΣΜΟΝ» τουλάχιστον οκτώ Μητροπολίτες.
Από την αντιπροσωπεία της Εκκλησίας της Ελλάδος δεν υπέγραψε ο Μητροπολίτης Ναυπάκτου κ. Ιερόθεος, ο οποίος διετύπωσε την ρητή επιφύλαξή του και στα κείμενα «H AΠΟΣΤΟΛΗ ΤΗΣ ΟΡΘΟΔΟΞΟΥ ΕΚΚΛΗΣΙΑΣ ΕΙΣ ΤΟΝ ΣΥΓΧΡΟΝΟΝ ΚΟΣΜΟΝ» και «ΤΟ ΜΥΣΤΗΡΙΟΝ ΤΟΥ ΓΑΜΟΥ ΚΑΙ ΤΑ ΚΩΛΥΜΑΤΑ ΑΥΤΟΥ».
Το τελικό Κείμενο «ΣΧΕΣΕΙΣ ΤΗΣ ΟΡΘΟΔΟΞΟΥ ΕΚΚΛΗΣΙΑΣ ΠΡΟΣ ΤΟΝ ΛΟΙΠΟΝ ΧΡΙΣΤΙΑΝΙΚΟΝ ΚΟΣΜΟΝ» δεν υπέγραψαν, επίσης, οι Μητροπολίτες Λεμεσού κ. Αθανάσιος, Μόρφου κ. Νεόφυτος, Κωνσταντίας και Αμμοχώστου κ. Βασίλειος, Αμαθούντος κ. Νικόλαος, Λήδρας κ. Επιφάνιος και Νεαπόλεως κ. Πορφύριος (από την αντιπροσωπεία της Εκκλησίας της Κύπρου), καθώς και ο Μητροπολίτης Μπάτσκας κ. Ειρηναίος (από την αντιπροσωπεία της Εκκλησίας της Σερβίας).
Αποδεικνύεται, έτσι εκ των πραγμάτων, πως ο καινοφανής, για τα ορθόδοξα δεδομένα, Κανονισμός Λειτουργίας της Μεγάλης Συνόδου, που δεν έδινε δικαίωμα ψήφου στους Επισκόπους, αλλά μόνο στους Προκαθημένους, είχε ακριβώς αυτό τον σκοπό, την φίμωση, δηλαδή, των Επισκόπων και την κατασκευή μια τεχνητής ομοφωνίας, που έτσι κι αλλιώς δεν υφίσταται λόγω της αποχής τεσσάρων τοπικών Εκκλησιών από την Σύνοδο.

pelerinortodox

La Sinodul din Creta au participat 156 de ierarhi si nu 290!

În total 156 de Episcopi și nu 290 – cum au comunicat Reprezentanții în cadrul conferințelor de presă – au participat la Sfântul și Marele Sinod de la Kolymbari – Creta.

Această diferență rezultă din faptul că fiecare din cele zece Biserici participante avea dreptul să aibă 25 de episcopi, dar Polonia, Cehia și Cipru nu au dispus de un asemenea număr de ierarhi care să participe la sinod.
Apoi, ierarhi din Biserica Eladei, Biserica Ciprului și Patriarhia Serbiei, care au participat la Sfântul și Marele Sinod, nu au semnat unele documente finale.
Biserica Rusă, comentând documentele finale, a declarat că le așteaptă și că va hotărî asupra acestora în urma analizei lor.
În încheiere, amintim că Bisericile care nu au participat la Sfântul Sinod constituie cea mai mare parte a ortodocșilor din lume.

Traducere: http://acvila30.ro/ , sursa: http://www.romfea.gr/diafora/9089-stin-agia-sunodo-summeteixan-156-ierarxes-kai-oxi-290
Γραφείο ειδήσεων Romfea.gr

Συνολικά 156 Επίσκοποι και όχι 290 όπως ανακοίνωσαν οι Εκπρόσωποι στις συνεντεύξεις τύπου, συμμετείχαν στην Αγία και Μεγάλη Σύνοδο στο Κολυμπάρι της Κρήτης.
Ο λόγος της διαφορά αυτής προέρχεται από το γεγονός ότι κάθε μια από τις δέκα συμμετέχουσες Εκκλησίες είχε το δικαίωμα να έχει 25 Επισκόπους, αλλά η Πολωνία, η Τσεχία και η Κύπρος δεν είχαν τόσους Ιεράρχες να συμμετάσχουν.
Σύμφωνα με πληροφορίες Ιεράρχες από την (Εκκλησία της Ελλάδος, την Εκκλησία της Κύπρου και του Πατριαρχείου Σερβίας) που συμμετείχαν στην Αγία και Μεγάλη Σύνοδο δεν υπέγραψαν σε κάποια τελικά κείμενα.
Επίσης οι πληροφορίες αναφέρουν ότι η Ρωσική Εκκλησία σχολιάζοντας τα τελικά κείμενα, δήλωσε ότι τα περιμένει και θα αποφασίσει μετά από ενδελεχή έλεγχο.
Τέλος αξίζει να σημειωθεί ότι οι Εκκλησίες που δεν συμμετείχαν στην Αγία Σύνοδο, αποτελούν το μεγαλύτερο μέρος των Ορθοδόξων στο κόσμο.

sursa: pelerinortodox

Mesajul către lume al sinodului panortodox este eretic prin acceptarea eterodocșilor ca fiind biserică creștină!


Textul final al documentului “Relatiile Bisericii Ortodoxe cu ansamblul lumii creștine” aprobat de toți patriarhii de la sinodul panortodox, prin care se recunoaște ca biserici, confesiunile eterodoxe.

In accordance with the ontological nature of the Church, her unity can never be perturbed. In spite of this, the Orthodox Church accepts the historical name of other non-Orthodox Christian Churches and Confessions that are not in communion with her, and believes that her relations with them should be based on the most speedy and objective clarification possible of the whole ecclesiological question, and most especially of their more general teachings on sacraments, grace, priesthood, and apostolic succession. Thus, she was favorably and positively disposed, both for theological and pastoral reasons, towards theological dialogue with other Christians on a bi-lateral and multi-lateral level, and towards more general participation in the Ecumenical Movement of recent times, in the conviction that through dialogue she gives a dynamic witness to the fullness of truth in Christ and to her spiritual treasures to those who are outside her, with the objective aim of smoothing the path leading to unity.

Traducerea în română:

In acord cu natura ei ontologică, unitatea Bisericii nu poate fi schimbată . În ciuda acestui lucru, Biserica Ortodoxa accepta numele istoric al altor Biserici Non-Ortodoxe si Confesiuni care nu sunt in comuniune cu ea, și crede ca relațiile cu acestea ar trebui sa se bazeze pe cele mai rapide și obiective clarificări posibile in ceea ce priveste chestiunile ecleziologice si, in special, in ceea ce priveste invataturile despre taine, har, preotie si succesiune apostolica.

Cine spune ca Sinodul din Creta nu se ocupa de Dogme dezinformează! Sinodul din Creta redefinește Biserica și schimba granițele Ei prin acordarea de Har, bisericitate și mântuire eterodocșilor.
Pentru a vedea mai clar acest fapt citiți ce spune cel mai important dogmatist ortodox contemporan, domnul Dimitrie Tselenghidis :

Subiectul conștiinței de sine a Bisericii și al identității acesteia, pe care îl abordează textul „Relațiile Bisericii Ortodoxe cu întreaga lume creștină” – este unul eclesiologic, adică prin excelență dogmatic. Prin urmare, nu este admisibil, din punct de vedere teologic, ca un text care este promovat spre aprobare, pe de o parte să introducă în fapt teoria protestantă a ”ramurilor” – legiferând prin acceptarea sa existența mai multor Biserici cu dogme foarte diferite –, iar pe de altă parte, ”Regulamentul de Organizare și Funcționare a Sinodului” acestuia să îi ignore în fapt pe eventualii ierarhi minoritari ai Bisericilor Locale și să nu ia foarte serios în considerare abordările teologice ale conștiinței lor episcopale. Și aici se ridică o întrebare teologică și dogmatică foarte îndreptățită: Cum se va mărturisi într-o asemenea situație credința cea una a Bisericii, ”cu o singură gură și-o singură inimă”? Cum vor putea Părinții Sinodali să spună: ”părutu-s-a Duhului Sfânt și nouă”? Cum vor arăta că au ”mintea lui Hristos”, întocmai cum susțineau Părinții de Dumnezeu purtători ai Sinoadelor Ecumenice ale Bisericii?

originalul aici

Official Documents of the Holy and Great Council of the Orthodox Church

RELATIONS OF THE ORTHODOX CHURCH WITH THE REST OF THE CHRISTIAN WORLD

1. The Orthodox Church, as the One, Holy, Catholic, and Apostolic Church, in her profound ecclesiastical self-consciousness, believes unflinchingly that she occupies a central place in the matter of the promotion of Christian unity in the world today.

2. The Orthodox Church founds the unity of the Church on the fact of her establishment by our Lord Jesus Christ, and on the communion in the Holy Trinity and in the sacraments. This unity is expressed through the apostolic succession and the patristic tradition and is lived out in the Church up to the present day. The Orthodox Church has the mission and duty to transmit and preach all the truth contained in Holy Scripture and Holy Tradition, which also bestows upon the Church her catholic character.

3. The responsibility of the Orthodox Church for unity as well as her ecumenical mission were articulated by the Ecumenical Councils. These stressed most especially the indissoluble bond between true faith and sacramental communion.

4. The Orthodox Church, which prays unceasingly “for the union of all,” has always cultivated dialogue with those estranged from her, those both far and near. In particular, she has played a leading role in the contemporary search for ways and means to restore the unity of those who believe in Christ, and she has participated in the Ecumenical Movement from its outset, and has contributed to its formation and further development. Moreover, the Orthodox Church, thanks to the ecumenical and loving spirit which distinguishes her, praying as divinely commanded that all men may be saved and come to the knowledge of the truth (1 Tim 2:4), has always worked for the restoration of Christian unity. Hence, Orthodox participation in the movement to restore unity with other Christians in the One, Holy, Catholic and Apostolic Church is in no way foreign to the nature and history of the Orthodox Church, but rather represents a consistent expression of the apostolic faith and tradition in a new historical circumstances.

5. The contemporary bilateral theological dialogues of the Orthodox Church and her participation in the Ecumenical Movement rest on this self-consciousness of Orthodoxy and her ecumenical spirit, with the aim of seeking the unity of all Christians on the basis of the truth of the faith and tradition of the ancient Church of the Seven Ecumenical Councils.

6. In accordance with the ontological nature of the Church, her unity can never be perturbed. In spite of this, the Orthodox Church accepts the historical name of other non-Orthodox Christian Churches and Confessions that are not in communion with her, and believes that her relations with them should be based on the most speedy and objective clarification possible of the whole ecclesiological question, and most especially of their more general teachings on sacraments, grace, priesthood, and apostolic succession. Thus, she was favorably and positively disposed, both for theological and pastoral reasons, towards theological dialogue with other Christians on a bi-lateral and multi-lateral level, and towards more general participation in the Ecumenical Movement of recent times, in the conviction that through dialogue she gives a dynamic witness to the fullness of truth in Christ and to her spiritual treasures to those who are outside her, with the objective aim of smoothing the path leading to unity.

7.In this spirit, all the local Most Holy Orthodox Churches participate actively today in the official theological dialogues, and the majority of these Churches also participate in various national, regional and international inter-Christian organizations, in spite of the deep crisis that has arisen in the Ecumenical Movement. This manifold activity of the Orthodox Church springs from a sense of responsibility and from the conviction that mutual understanding and cooperation are of fundamental importance if we wish never to „put an obstacle in the way of the gospel of Christ (1 Cor 9:12).

8. Certainly, while the Orthodox Church dialogues with other Christians, she does not underestimate the difficulties inherent in this endeavor; she perceives these difficulties, however, on the path towards toward a common understanding of the tradition of the ancient Church and in hope that the Holy Spirit, Who “welds together the whole institution of the Church, (Sticheron at Vespers of Pentecost), will „make up that which is lacking” (Ordination Prayer). In this sense, the Orthodox Church in her relations with the rest of the Christian world, relies not only on the human efforts of those involved in dialogue, but especially on the guidance of the Holy Spirit in the grace of the Lord, who prayed “that…all may be one” (Jn 17:21).

9. The contemporary bilateral theological dialogues, announced by the Pan-Orthodox meetings, express the unanimous decision of all local most holy Orthodox Churches who are called to participate actively and continually in them, so that the unanimous witness of Orthodoxy to the glory of the Triune God may not be hindered. In the event that a certain local Church chooses not to assign a representative to a particular dialogue or one of its sessions, if this decision is not pan-Orthodox, the dialogue still continues. Prior to the start of the dialogue or of the session, the absence of any local Church ought to be discussed at all events by the Orthodox Committee of the dialogue to express the solidarity and unity of the Orthodox Church. The bi-lateral and multi-lateral theological dialogues need to be subject to periodical evaluations on a pan-Orthodox level.

10. The problems that arise during the theological discussions within Joint Theological Commissions are not always sufficient grounds for any local Orthodox Church unilaterally to recall its representatives or definitively withdraw from the dialogue. As a general rule, the withdrawal of a Church from a particular dialogue should be avoided; in those instances when this occurs, inter-Orthodox efforts to reestablish representational fullness in the Orthodox Theological Commission of the dialogue in question should be initiated. Should one or more local Orthodox Churches refuse to take part in the sessions of the Joint Theological Commission of a particular dialogue, citing serious ecclesiological, canonical, pastoral, or ethical reasons, this/these Church(es) shall notify the Ecumenical Patriarch and all the Orthodox Churches in writing, in accordance with pan-Orthodox practice. During a pan-Orthodox meeting the Ecumenical Patriarch shall seek unanimous consensus among the Orthodox Churches about possible courses of action, which may also include— should this be unanimously deemed necessary—a reassessment of the progress of the theological dialogue in question.

11. The methodology followed in the theological dialogues aims at both the resolution of the received theological differences or of possible new differentiations, and to seek the common elements of the Christian faith. This process requires that the entire Church is kept informed on the various developments of the dialogues. In the event that it is impossible to overcome a specific theological difference, the theological dialogue may continue, recording the disagreement identified and bringing it to the attention of all the local Orthodox Churches for their consideration on what ought to be done henceforth.

12. It is clear that in the theological dialogues the common goal of all is the ultimate restoration of unity in true faith and love. The existing theological and ecclesiological differences permit, however, a certain hierarchical ordering of the challenges lying in the way of meeting this pan-Orthodox objective. The distinctive problems of each bilateral dialogue require a differentiation in the methodology followed in it, but not a differentiation in the aim, since the aim is one in all the dialogues.

13. Nevertheless, it is essential if necessary for an attempt to be made to coordinate the work of the various Inter-Orthodox Theological Committees, bearing in mind that the existing unity of the Orthodox Church must also be revealed and manifested in this area of these dialogues.

14. The conclusion of any official theological dialogue occurs with the completion of the work of the relevant Joint Theological Commission. The Chairman of the Inter-Orthodox Commission then submits a report to the Ecumenical Patriarch, who, with the consent of the Primates of the local Orthodox Churches, declares the conclusion of the dialogue. No dialogue is considered complete before it is proclaimed through such a pan-Orthodox decision.

15. Upon the successful conclusion of the work of any theological dialogue, the pan-Orthodox decision about the restoration of ecclesiastical communion must, however, rest on the unanimity of all the local Orthodox Churches.

16. One of the principal bodies in the history of the Ecumenical Movement is the World Council of Churches (WCC). Certain Orthodox Churches were among the Council’s founding members and later, all the local Orthodox Churches became members. The WCC is a structured inter-Christian body, despite the fact that it does not include all non-Orthodox Christian Churches and Confessions. At the same time, there are other inter-Christian organizations and regional bodies, such as the Conference of European Churches, the Middle East Council of Churches and the African Council of Churches. These, along with the WCC, fulfill an important mission by promoting the unity of the Christian world. The Orthodox Churches of Georgia and Bulgaria withdrew from the WCC, the former in 1997, and the latter in 1998. They have their own particular opinion on the work of the World Council of Churches and hence do not participate in its activities and those of other inter-Christian organizations.

17. The local Orthodox Churches that are members of the WCC participate fully and equally in the WCC, contributing with all means at their disposal to the advancement of peaceful co-existence and co-operation in the major socio-political challenges. The Orthodox Church readily accepted the WCC’s decision to respond to her request concerning the establishment of the Special Commission on Orthodox Participation in the World Council of Churches, which was mandated by the Inter-Orthodox Conference held in Thessaloniki in 1998. The established criteria of the Special Commission, proposed by the Orthodox and accepted by the WCC, led to the formation of the Permanent Committee on Consensus and Collaboration. The criteria were approved and included in the Constitution and Rules of the World Council of Churches.

18. Remaining faithful to her ecclesiology, to the identity of her internal structure, and to the teaching of the ancient Church of the Seven Ecumenical Councils, the Orthodox Church’s participation in the WCC does not signify that she accepts the notion of the “equality of Confessions,” and in no way is she able to accept the unity of the Church as an inter-confessional compromise. In this spirit, the unity that is sought within the WCC cannot simply be the product of theological agreements, but must also be founded on the unity of faith, preserved in the sacraments and lived out in the Orthodox Church.

19. The Orthodox Churches that are members of the WCC regard as an indispensable condition of their participation in the WCC the foundational article of its Constitution, in accordance with which its members may only be those who believe in the Lord Jesus Christ as God and Savior in accordance with the Scriptures, and who confess the Triune God, Father, Son, and Holy Spirit, in accordance with the Nicene-Constantinopolitan Creed. It is their deep conviction that the ecclesiological presuppositions of the 1950 Toronto Statement, On the Church, the Churches and the World Council of Churches, are of paramount importance for Orthodox participation in the Council. It is therefore very clear that the WCC does not by any means constitute a “super-Church.” The purpose of the World Council of Churches is not to negotiate unions between Churches, which can only be done by the Churches themselves acting on their own initiative, but to bring Churches into living contact with each other and to promote the study and discussion of the issues of Church unity. No Church is obliged to change her ecclesiology on her accession to the Council… Moreover, from the fact of its inclusion in the Council, it does not ensue that each Church is obliged to regard the other Churches as Churches in the true and full sense of the term. (Toronto Statement, § 2).

20. The prospects for conducting theological dialogues between the Orthodox Church and the rest of the Christian world are always determined on the basis of the canonical principles of Orthodox ecclesiology and the canonical criteria of the already established Church Tradition (Canon 7 of the Second Ecumenical Council and Canon 95 of the Quinisext Ecumenical Council).

21. The Orthodox Church wishes to support the work of the Commission on „Faith and Order” and follows its theological contribution with particular interest to this day. It views favorably the Commission’s theological documents, which were developed with the significant participation of Orthodox theologians and represent a praiseworthy step in the Ecumenical Movement for the rapprochement of Christians. Nonetheless, the Orthodox Church maintains reservations concerning paramount issues of faith and order, because the non-Orthodox Churches and Confessions have diverged from the true faith of the One, Holy, Catholic and Apostolic Church.

22. The Orthodox Church considers all efforts to break the unity of the Church, undertaken by individuals or groups under the pretext of maintaining or allegedly defending true Orthodoxy, as being worthy of condemnation. As evidenced throughout the life of the Orthodox Church, the preservation of the true Orthodox faith is ensured only through the conciliar system, which has always represented the highest authority in the Church on matters of faith and canonical decrees. (Canon 6 2nd Ecumenical Council)

23. The Orthodox Church has a common awareness of the necessity for conducting inter-Christian theological dialogue. It therefore believes that this dialogue should always be accompanied by witness to the world through acts expressing mutual understanding and love, which express the „ineffable joy” of the Gospel (1 Pt 1:8), eschewing every act of proselytism, uniatism, or other provocative act of inter-confessional competition. In this spirit, the Orthodox Church deems it important for all Christians, inspired by common fundamental principles of the Gospel, to attempt to offer with eagerness and solidarity a response to the thorny problems of the contemporary world, based on the prototype of the new man in Christ.

24. The Orthodox Church is aware that the movement to restore Christian unity is taking on new forms in order to respond to new circumstances and to address the new challenges of today’s world. The continued witness of the Orthodox Church to the divided Christian world on the basis of the apostolic tradition and faith is imperative.

We pray that all Christians may work together so that the day may soon come when the Lord will fulfill the hope of the Orthodox Churches and there will be „one flock and one shepherd” (Jn 10:16).

† Bartholomew of Constantinople, Chairman
† Theodoros of Alexandria
† Theophilos of Jerusalem
† Irinej of Serbia
†Daniel of Romania
† Chrysostomos of Cyprus
† Ieronymos of Athens and All Greece
† Sawa of Warsaw and All Poland
† Anastasios of Tirana, Durres and All Albania
† Rastislav of Presov, the Czech Lands and Slovakia

Delegation of the Ecumenical Patriarchate

† Leo of Karelia and All Finland
† Stephanos of Tallinn and All Estonia
† Elder Metropolitan John of Pergamon
† Elder Archbishop Demetrios of America
† Augustinos of Germany
† Irenaios of Crete
† Isaiah of Denver
† Alexios of Atlanta
† Iakovos of the Princes’ Islands
† Joseph of Proikonnisos
† Meliton of Philadelphia
† Emmanuel of France
† Nikitas of the Dardanelles
† Nicholas of Detroit
† Gerasimos of San Francisco
† Amphilochios of Kisamos and Selinos
† Amvrosios of Korea
† Maximos of Selyvria
† Amphilochios of Adrianopolis
† Kallistos of Diokleia
† Antony of Hierapolis, Head of the Ukrainian Orthodox in the USA
† Job of Telmessos
† Jean of Charioupolis, Head of the Patriarchal Exarchate for Orthodox Parishes of the Russian Tradition in Western Europe
† Gregory of Nyssa, Head of the Carpatho-Russian Orthodox in the USA

Delegation of the Patriarchate of Alexandria

† Gabriel of Leontopolis
† Makarios of Nairobi
† Jonah of Kampala
† Seraphim of Zimbabwe and Angola
† Alexandros of Nigeria
† Theophylaktos of Tripoli
† Sergios of Good Hope
† Athanasios of Cyrene
† Alexios of Carthage
† Ieronymos of Mwanza
† George of Guinea
† Nicholas of Hermopolis

† Dimitrios of Irinopolis
† Damaskinos of Johannesburg and Pretoria
† Narkissos of Accra
† Emmanouel of Ptolemaidos
† Gregorios of Cameroon
† Nicodemos of Memphis
† Meletios of Katanga
† Panteleimon of Brazzaville and Gabon
† Innokentios of Burudi and Rwanda
† Crysostomos of Mozambique
† Neofytos of Nyeri and Mount Kenya

Delegation of the Patriarchate of Jerusalem

† Benedict of Philadelphia
† Aristarchos of Constantine
† Theophylaktos of Jordan
† Nektarios of Anthidon
† Philoumenos of Pella

Delegation of the Church of Serbia

† Jovan of Ohrid and Skopje
† Amfilohije of Montenegro and the Littoral
† Porfirije of Zagreb and Ljubljana
† Vasilije of Sirmium
† Lukijan of Budim
† Longin of Nova Gracanica
† Irinej of Backa
† Hrizostom of Zvornik and Tuzla
† Justin of Zica
† Pahomije of Vranje
† Jovan of Sumadija
† Ignatije of Branicevo
† Fotije of Dalmatia
† Athanasios of Bihac and Petrovac
† Joanikije of Niksic and Budimlje
† Grigorije of Zahumlje and Hercegovina
† Milutin of Valjevo
† Maksim in Western America
† Irinej in Australia and New Zealand
† David of Krusevac
† Jovan of Slavonija
† Andrej in Austria and Switzerland
† Sergije of Frankfurt and in Germany
† Ilarion of Timok

Delegation of the Church of Romania

† Teofan of Iasi, Moldova and Bucovina
† Laurentiu of Sibiu and Transylvania
† Andrei of Vad, Feleac, Cluj, Alba, Crisana and Maramures
† Irineu of Craiova and Oltenia
† Ioan of Timisoara and Banat
† Iosif in Western and Southern Europe
† Serafim in Germany and Central Europe
† Nifon of Targoviste
† Irineu of Alba Iulia
† Ioachim of Roman and Bacau
† Casian of Lower Danube
† Timotei of Arad
† Nicolae in America
† Sofronie of Oradea
† Nicodim of Strehaia and Severin
† Visarion of Tulcea
† Petroniu of Salaj
† Siluan in Hungary
† Siluan in Italy
† Timotei in Spain and Portugal
† Macarie in Northern Europe
† Varlaam Ploiesteanul, Assistant Bishop to the Patriarch
† Emilian Lovisteanul, Assistant Bishop to the Archdiocese of Ramnic
† Ioan Casian of Vicina, Assistant Bishop to the Romanian Orthodox Archdiocese of the Americas

Delegation of the Church of Cyprus

† Georgios of Paphos
† Chrysostomos of Kition
† Chrysostomos of Kyrenia
† Athanasios of Limassol
† Neophytos of Morphou
† Vasileios of Constantia and Ammochostos
† Nikiphoros of Kykkos and Tillyria
† Isaias of Tamassos and Oreini
† Barnabas of Tremithousa and Lefkara

† Christophoros of Karpasion
† Nektarios of Arsinoe
† Nikolaos of Amathus
† Epiphanios of Ledra
† Leontios of Chytron
† Porphyrios of Neapolis
† Gregory of Mesaoria

Delegation of the Church of Greece

† Prokopios of Philippi, Neapolis and Thassos
† Chrysostomos of Peristerion
† Germanos of Eleia
† Alexandros of Mantineia and Kynouria
† Ignatios of Arta
† Damaskinos of Didymoteixon, Orestias and Soufli
† Alexios of Nikaia
† Hierotheos of Nafpaktos and Aghios Vlasios
† Eusebios of Samos and Ikaria
† Seraphim of Kastoria
† Ignatios of Demetrias and Almyros
† Nicodemos of Kassandreia
† Ephraim of Hydra, Spetses and Aegina
† Theologos of Serres and Nigrita
† Makarios of Sidirokastron
† Anthimos of Alexandroupolis
† Barnabas of Neapolis and Stavroupolis
† Chrysostomos of Messenia
† Athenagoras of Ilion, Acharnon and Petroupoli
† Ioannis of Lagkada, Litis and Rentinis
† Gabriel of New Ionia and Philadelphia
† Chrysostomos of Nikopolis and Preveza
† Theoklitos of Ierissos, Mount Athos and Ardameri

Delegation of the Church of Poland

† Simon of Lodz and Poznan
† Abel of Lublin and Chelm
† Jacob of Bialystok and Gdansk
† George of Siemiatycze
† Paisios of Gorlice

Delegation of the Church of Albania

† Joan of Koritsa
† Demetrios of Argyrokastron
† Nikolla of Apollonia and Fier
† Andon of Elbasan
† Nathaniel of Amantia
† Asti of Bylis

Delegation of the Church of the Czech lands and Slovakia

† Michal of Prague
† Isaiah of Sumperk

sursa

Enciclica Sinodului din Creta – 26 iunie 2016


Prin hotărîrile Sinodului din Creta:

se proclamă şi se ocroteşte: dogma ortodoxă referitoare la Sfînta Treime, tradiţia apostolică şi patristică, acrivia canoanelor, validitatea Sinoadelor Sf. Fotie şi a Sf. Grigorie Palamas, sfinţenia căsătoriei dintre bărbat şi femeie, antropologia ortodoxă patristică, sacralitatea vieţii umane de la prima clipă de viaţă până la ultima, respectul şi buna înţelegere între oameni, pacea între popoare, cinstirea Sfinţilor întru Duhul Sfînt, organizarea Bisericii în diaspora nu ca autocefalii ci ca eparhii subordonate patriarhiilor, importanţa apostolatului; naşterea, şi ocrotirea copiilor, educaţia tinerilor (pe model vasilian), libertatea conştiinţei, apărarea tuturor celor oprimaţi (indiferent de etnie, credinţă, rasă, etc), filantropia, importanţa ascezei şi a postului (inclusiv pentru mireni), importanţa jertfelniciei, grija faţă de natură (ecologia), cooperarea demnă şi fără compromisuri a Bisericii cu statul.

se condamnă:transhumanismul /cyborgizarea /folosirea tehnologiei şi a microcipului pentru a leza omul, unionismul, etno-filetismul, protestantismul, avortul, eutanasierea, experimentele genetice (inclusiv donarea silită), ura, schisma, secularismul, individualismul, relativismul religios (adică ecumenismul), globalismul agresiv, economismul, coruperea de minori, umanismul, pervertirea firii umane în orice mod (fizic, psihic, intelectual şi duhovnicesc), fundamentalismul, violenţa, genocidul religios, divorţul, bigamia, căsătoria mixtă, căsătoria monahilor, pauperizarea intelectuală şi economică, migraţia forţată, minimalismul teologic (în cadrul discuţiilor cu alte credinţe), prigonirea religiei de către statele atee, conflictul inter-etnic şi războiul.

Acestea sunt scrise negru pe alb şi declarate oficial astăzi, 26 iunie 2016, la încheierea lucrărilor Sinodului din Creta.
Când atît “Encliclica”, cît şi “Mesajul Sinodal”, dimpreună cu toate textele oficiale (cîte un document pentru fiecare punct discutat) vor fi traduse în limba română, le vom publica şi eventual comenta acolo unde va fi nevoie.

Redăm mai jos textul integral al Enciclicei.

Sinod-Creta1

In the Name of the Father and of the Son and of the Holy Spirit
With a hymn of thanksgiving, we praise and worship God in Trinity, who has enabled us to gather together during the days of the feast of Pentecost here on the island of Crete, which has been sanctified by St. Paul, the Apostle to the Gentiles, and his disciple Titus, his „true son in the common faith” (Tit 1.4), and, by the inspiration of the Holy Spirit, to conclude the sessions of this Holy and Great Council of our Orthodox Church – convened by His All-Holiness Ecumenical Patriarch Bartholomew, by the common will of their beatitudes the patriarchs of the most-holy Orthodox Churches – for the glory of His most holy Name and for the great blessing of His people and of the whole world, confessing with the divine Paul: „Let people then regard us thus: as servants of Christ and stewards of the mysteries of God” (1 Cor 4.1).
The Holy and Great Council of the one, holy, catholic and apostolic Church constitutes an authentic witness to faith in Christ, the God-man, the Only-begotten Son and Word of God who, through His Incarnation, through all His work on earth, through His Sacrifice on the Cross and through His Resurrection, revealed the Triune God as infinite love. Therefore, with one voice and one heart we address this message of „the hope that is in us” (cf. 1 Pet 3.15) not only to the sons and daughters of our most-holy Church, but also to every human being, „whether near or far off” (Eph 2.17). „Our hope” (cf. 1 Tim 1.1), the Savior of the world, was revealed as „God with us” (cf. Matt 1.23) and as God „for our sake” (Rom 8.32), who „desires that all people may be saved and come to the knowledge of truth” (1 Tim 2.4). Proclaiming His mercy and not concealing His great blessings, in remembrance of the Lord’s words that „heaven and earth will pass away, but my words will never pass away” (Matt 24.35) and „filled with joy” (1 John 1.4), we announce the Gospel of faith, hope and love, looking forward to that „day without evening, without succession and without end” (Basil the Great, On the Hexaemeron II, PG 29.54). The fact that we have „our citizenship in heaven” (Phil 3.20) in no way negates, but rather strengthens our witness in the world.
In this we follow the tradition of the Apostles and of the Fathers of our Church who proclaimed Christ and the saving experience through Him of the Church’s faith, and who spoke of God in the „manner of fishermen casting a net,” that is to say in an apostolic manner, to the people of every age in order to transmit to them the Gospel of freedom „for which Christ has set us free” (cf. Gal 5.1). The Church lives not for herself. She offers herself for the whole of humanity in order to raise up and renew the world into new heavens and a new earth (cf. Rev 21.1). Hence, she gives Gospel witness and distributes the gifts of God in the world: His love, peace, justice, reconciliation, the power of the Resurrection and the expectation of eternal life.
The Church: Body of Christ, image of the Holy Trinity

1.The one, holy, catholic and apostolic Church is a divine-human communion in the image of the Holy Trinity, a foretaste and experience of the eschaton in the holy Eucharist and a revelation of the glory of the things to come, and, as a continuing Pentecost, she is a prophetic voice in this world that cannot be silenced, the presence and witness of God’s Kingdom „that has come with power” (cf. Mark 9.1). The Church, as the body of Christ, „gathers” the world (Matt 23.37) to Him, transfigures it and irrigates it with „the water welling up to eternal life” (John 4.14).

2.The tradition of the Apostles and Fathers – following the words of the Lord, the founder of the Church, who at the Last Supper with His disciples instituted the sacrament of the Holy Eucharist – highlighted the Church’s characteristic as the „body of Christ” (Matt 25, 26; Mark 14.22; Luke 22.19; 1 Cor 10.16-17; 11.23-29), and always connected this with the mystery of the Incarnation of the Son and Word of God from the Holy Spirit and the Virgin Mary. In this spirit, emphasis was always placed on the indissoluble relation both between the entire mystery of the divine Economy in Christ and the mystery of the Church, and also between the mystery of the Church and the mystery of the Holy Eucharist, which is continually confirmed in the sacramental life of the Church through the operation of the Holy Spirit.
The Orthodox Church, faithful to this unanimous apostolic tradition and sacramental experience, constitutes the authentic continuation of the one, holy, catholic and apostolic Church, as this is confessed in the Symbol of faith and is confirmed in the teaching of the Fathers of the Church.
Thus, she is conscious of her greater responsibility not only to ensure the authentic expression of this experience in the ecclesial body, but also to offer a trustworthy witness to the truth to all humankind.

3.The Orthodox Church, in her unity and catholicity, is the Church of Councils, from the Apostolic Council in Jerusalem (Acts 15.5-29) to the present day. The Church in herself is a Council, established by Christ and guided by the Holy Spirit, in accord with the apostolic words: „It seemed good to the Holy Spirit and to us” (Acts 15.28). Through the Ecumenical and Local councils, the Church has proclaimed and continues to proclaim the mystery of the Holy Trinity, revealed through the incarnation of the Son and Word of God.
The Conciliar work continues uninterrupted in history through the later councils of universal authority, such as, for example, the Great Council (879-880) convened at the time of St. Photios the Great, Patriarch of Constantinople, and also the Great Councils convened at the time of St. Gregory Palamas (1341, 1351, 1368), through which the same truth of faith was confirmed, most especially as concerns the procession of the Holy Spirit and as concerns the participation of human beings in the uncreated divine energies, and furthermore through the Holy and Great Councils convened in Constantinople, in 1484 to refute the unionist Council of Florence (1438-1439), in 1638, 1642, 1672 and 1691 to refute Protestant beliefs, and in 1872 to condemn ethno-phyletism as an ecclesiological heresy.

4.The holiness of man (anthropos) cannot be conceived apart from the Body of Christ, „which is the Church” (cf. Eph 1.23). Holiness proceeds from the One who alone is Holy. It is participation of mankind in the holiness of God, in „the communion of the Saints,” as is proclaimed by the words of the priest during the Divine Liturgy: „The Holy Gifts for the holy,” and through the response of the faithful: „One is Holy, one is Lord, Jesus Christ, to the glory of God the Father. Amen.” In this spirit, Saint Cyril of Alexandria underscores that Christ, „Being holy by nature as God (…) is sanctified on our behalf in the Holy Spirit (…) and (Christ) performed this on our behalf, not on his own behalf, so that from him and in him, who first received this sanctification, the grace of being sanctified may thus pass to all humanity …” (Commentary on the Gospel of John, 11, PG 74, 548).
According to St. Cyril, Christ is our “common person” through the recapitulation in his own humanity of the entire human race, “for we were all in Christ, and the common person of humanity comes to life again in Him” (Commentary on the Gospel of John, XI, PG 73. 157-161), and hence also He is the sole source of man’s sanctification in the Holy Spirit. In this spirit, holiness is man’s participation both in the sacrament of the Church and also in her sacred mysteries, with the holy Eucharist at the center, which is „a living sacrifice, holy, and pleasing to God” (cf. Rom 12.1). „Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: ‘For your sake we face death all day long; we are considered as sheep to be slaughtered.’ But rather, in all these things we are more than conquerors through him who loved us” (Rom 8.35-37). The saints embody the eschatological identity of the Church as an eternal doxology before the earthly and heavenly Throne of the King of Glory (Ps 23.7), providing an image of the Kingdom of God.

5.The Orthodox Catholic Church comprises fourteen local Autocephalous Churches, recognized at a pan-Orthodox level. The principle of autocephaly cannot be allowed to operate at the expense of the principle of the catholicity and the unity of the Church. We therefore consider that the creation of the Episcopal Assemblies in the Orthodox Diaspora, comprising all the recognized canonical bishops, who in each area are appointed to their respective assembly, and who remain under their canonical jurisdictions, represents a positive step towards their canonical organization, and the smooth functioning of these assemblies guarantees respect for the ecclesiological principle of conciliarity.
The mission of the Church in the world

6.The apostolic work and the proclamation of the Gospel, also known as mission, belong at the core of the Church’s identity, as the keeping and observation of Christ’s commandment: „Go and make disciples of all nations” (Matt 28.19). This is the „breath of life” that the Church breathes into human society and makes the world into Church through the newly-established local Churches everywhere. In this spirit, the Orthodox faithful are and ought to be Christ’s apostles in the world. This mission must be fulfilled, not aggressively, but freely, with love and respect towards the cultural identity of individuals and peoples. All Orthodox Churches ought to participate in this endeavor with due respect for canonical order.
Participation in the holy Eucharist is a source of missionary zeal for the evangelization of the world. By participating in the holy Eucharist and praying in the Sacred Synaxis for the whole world (oikoumene), we are called to continue the „liturgy after the Liturgy” and to offer witness concerning the truth of our faith before God and mankind, sharing God’s gifts with all mankind, in obedience to the explicit commandment of our Lord before His Ascension: „And you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1.8). The words of the Divine Liturgy prior to Communion, „Dismembered and distributed is the Lamb of God, who is dismembered and not divided, ever eaten, yet never consumed,” indicate that Christ as the „Lamb of God” (John 1.29) and the „Bread of Life” (John 6.48) is offered to us as eternal Love, uniting us to God and to one another. It teaches us to distribute God’s gifts and to offer ourselves to everyone in a Christ-like way.
The life of Christians is a truthful witness to the renewal in Christ of all things – „If anyone is in Christ, he is a new creation; the old has passed away, behold, all things have become new” (2 Cor 5.17) – and an invitation addressed to all people for personal and free participation in eternal life, in the grace of our Lord Jesus Christ and in the love of God the Father, in order to experience the communion of the Holy Spirit in the Church. „For the mystery of salvation is for those who desire it, not for those who are being coerced” (Maximus Confessor PG 90.880). The re-evangelization of God’s people in contemporary secularized societies, as well as the evangelization of those who have not yet come to know Christ, is the unceasing duty of the Church.

III. The Family: Image of Christ’s love towards the Church

7.The Orthodox Church regards the indissoluble loving union of man and woman as a „great mystery” … of Christ and the Church (Eph 5.32) and she regards the family that springs from this, which constitutes the only guarantee for the birth and upbringing of children in accord with the plan of divine Economy, as a „little Church” (John Chrysostom, Commentary of the Letter to the Ephesians, 20, PG 62.143), giving to it the appropriate pastoral support.
The contemporary crisis in marriage and the family is a consequence of the crisis of freedom as responsibility, its decline into a self-centered self-realization, its identification with individual self-gratification, self-sufficiency and autonomy, and the loss of the sacramental character of the union between man and woman, resulting from forgetfulness of the sacrificial ethos of love. Contemporary society approaches marriage in a secular way with purely sociological and realistic criteria, regarding it as a simple form of relationship – one among many others – all of which are entitled to equal institutional validity.
Marriage is a Church-nurtured workshop of life in love and an unsurpassed gift of God’s grace. The „high hand” of the „conjoining” God is „invisibly present, harmonizing those being joined together” with Christ and with one another. The crowns that are placed on the heads of the bride and groom during the sacramental rite refer to the dimension of sacrifice and complete devotion to God and one another. They also point to the life of the Kingdom of God, revealing the eschatological reference in the mystery of love.

8.The Holy and Great Council addresses itself with particular love and care to children and to all young people. Amid the medley of mutually contradictory definitions of childhood, our most holy Church presents the words of our Lord: „Unless you turn and become like children, you will never enter the kingdom of heaven” (Matt 18.3) and „whoever does not receive the kingdom of God like a child shall not enter it (Luke 18.17), as well as what our Savior says about those who „prevent” (Luke 18.16) children from approaching Him and about those who „scandalize” them (Matt 18.6).
To young people the Church offers not simply „help” but „truth,” the truth of the new divine-human life in Christ. Orthodox youth should become aware that they are bearers of the centuries-old and blessed tradition of the Orthodox Church and also the continuers of this tradition who will courageously preserve and will cultivate in a dynamic way the eternal values of Orthodoxy in order to give life-giving Christian witness. From among them will come the future ministers of the Church of Christ. The young people thus are not simply the „future” of the Church, but also the active expression of her God-loving and human-loving life in the present.

1. Education in Christ

9.In our time, new tendencies can be observed in the realm of upbringing and education in regard to the content and aims of education as well as in the way childhood, the role of both teacher and student and the role of the contemporary school are viewed. Since education relates not only to what man is, but also to what man should be and to the content of his responsibility, it is self-evident that the image we have of the human person and the meaning of existence determine our view of his education. The dominant secularized individualistic educational system that troubles young people today is of deep concern to the Orthodox Church.
At the center of the Church’s pastoral concern is an education that looks not only to the cultivation of the intellect, but also to the edification and development of the whole person as a psycho-somatic and spiritual being in accordance with the triptych God—man-world. In her catechetical discourse, the Orthodox Church caringly calls on the people of God, especially the young people, to a conscious and active participation in the life of the Church, cultivating in them the „excellent desire” for life in Christ. Thus, the fullness of the Christian people finds an existential support in the divine-human communion of the Church and experiences in this the resurrectional perspective of theosis by grace.

1. The Church in the face of contemporary challenges

10.The Church of Christ today finds herself confronted by extreme or even provocative expressions of the ideology of secularization, inherent in political, cultural and social developments. A basic element of the ideology of secularization has ever been and continues to be the full autonomy of man from Christ and from the spiritual influence of the Church, by the arbitrary identification of the Church with conservatism and by the historically unjustified characterization of the Church as an alleged impediment to all progress and development. In contemporary secularized societies, man, cut off from God, identifies his freedom and the meaning of his life with absolute autonomy and with release from his eternal destiny, resulting in a series of misunderstandings and deliberate misinterpretations of the Christian tradition. The bestowal on man from above of freedom in Christ and his advancement „to the measure of the stature of the fullness of Christ” (Eph 4.13) is thus seen to go against man’s tendencies for self-salvation. Christ’s sacrificial love is regarded as incompatible with individualism while the ascetic character of the Christian ethos is judged as an unbearable challenge to the happiness of the individual.
The identification of the Church with conservatism, incompatible with the advancement of civilization, is arbitrary and improper, since the consciousness of the identity of the Christian peoples bears the indelible imprint of the diachronic contribution of the Church, not only in their cultural heritage, but also in the healthy development of secular civilization more generally, since God placed man as steward of the divine creation and as a co-worker with Him in the world. The Orthodox Church sets against the „man-god” of the contemporary world the ‘God-man’ as the ultimate measure of all things. “We do not speak of a man who has been deified, but of God who has become man” (John of Damascus, An Exact Exposition of the Orthodox Faith iii, 2 PG 94.988). The Church reveals the saving truth of the God-Man and His Body, the Church, as the locus and mode of life in freedom, „speaking the truth in love” (cf. Eph 4.15), and as participation even now on earth in the life of the resurrected Christ. The divine-human character [„not of the world” (John 18.36)] of the Church, which nourishes and guides her presence and witness „in the world,” is incompatible with any kind of conformation of the Church to the world (cf. Rom 12.2).

11.Through the contemporary development of science and technology, our life is changing radically. And what brings about a change in the life of man demands discernment on his part, since, apart from significant benefits, such as the facilitation of everyday life, the successful treatment of serious diseases and space exploration, we are also confronted with the negative consequences of scientific progress. The dangers are the manipulation of human freedom, the use of man as a simple means, the gradual loss of precious traditions, and threats to, or even the destruction of, the natural environment.
Unfortunately, science, by its very nature, does not possess the necessary means to prevent or address many of the problems it creates directly or indirectly. Scientific knowledge does not motivate man’s moral will, and even though aware of the dangers, he continues to act as if unaware of them. The answer to man’s serious existential and moral problems and to the eternal meaning of his life and of the world cannot be given without a spiritual approach.

12.In our age, there is a very prevalent enthusiasm for the impressive developments in the fields of Biology, Genetics and Neurophysiology. These represent scientific advances, the wide-ranging applications of which will, in all likelihood, create serious anthropological and moral dilemmas. The uncontrolled use of biotechnology at the beginning, during, and at the end of life, endangers its authentic fullness. Man is experimenting ever more intensively with his own very nature in an extreme and dangerous way. He is in danger of being turned into a biological machine, into an impersonal social unit or into a mechanical device of controlled thought.
The Orthodox Church cannot remain on the sidelines of discussions about such momentous anthropological, ethical and existential matters. She rests firmly on divinely taught criteria and reveals the relevance of Orthodox anthropology in the face of the contemporary overturning of values. Our Church can and must express in the world her prophetic consciousness in Christ Jesus, who with His Incarnation assumed the whole man and is the ultimate prototype for the renewal of the human race. She projects the sacredness of life and man’s character as a person from the very moment of conception. The right to be born is the first of human rights. The Church as a divine-human society, in which each human constitutes a unique being destined for personal communion with God, and she resists every attempt to objectify man, to turn him into a measurable quantity. No scientific achievement is permitted to compromise man’s dignity and his divine destination. Man is not defined only by his genes.
Bioethics from an Orthodox point of view is founded on this basis. At a time of conflicting images of man, Orthodox bioethics, in opposition to secular autonomous and reductionist anthropological views, insists on man’s creation in God’s image and likeness and his eternal destiny. The Church thus contributes to the enrichment of the philosophical and scientific discussion of bioethical questions through her scriptural anthropology and the spiritual experience of Orthodoxy.

13.In a global society, oriented towards ‘having’ and individualism, the Orthodox Catholic Church presents the truth of life in and according to Christ, the truth freely made incarnate in the everyday life of each man through his works „till evening” (Ps 103), through which he is made co-worker of the eternal Father [„We are co-workers with God” (1 Cor 3.9)] and of His Son [„My Father is working still, and I am working” (John 5.17)]. The grace of God sanctifies in the Holy Spirit the works of the hands of the man who works together with God, revealing the affirmation in them of life and of human society. Christian asceticism is to be placed within this framework; this differs radically from all dualistic asceticism that severs man from life and from his fellow man. Christian asceticism and the exercise of self-restraint, which connect man with the sacramental life of the Church, do not concern only the monastic life, but are characteristic of ecclesial life in all its manifestations, as a tangible witness to the presence of the eschatological spirit in the blessed life of the faithful.

14.The roots of the ecological crisis are spiritual and ethical, inhering within the heart of each man. This crisis has become more acute in recent centuries on account of the various divisions provoked by human passions – such as greed, avarice, egotism and the insatiable desire for more – and by their consequences for the planet, as with climate change, which now threatens to a large extent the natural environment, our common „home”. The rupture in the relationship between man and creation is a perversion of the authentic use of God’s creation. The approach to the ecological problem on the basis of the principles of the Christian tradition demands not only repentance for the sin of the exploitation of the natural resources of the planet, namely, a radical change in mentality and behavior, but also asceticism as an antidote to consumerism, the deification of needs and the acquisitive attitude. It also presupposes our greatest responsibility to hand down a viable natural environment to future generations and to use it according to divine will and blessing. In the sacraments of the Church, creation is affirmed and man is encouraged to act as a steward, protector and „priest” of creation, offering it by way of doxology to the Creator – „Your own of your own we offer to You in all and for all” – and cultivating a Eucharistic relationship with creation. This Orthodox, Gospel and Patristic approach also turns our attention to the social dimensions and the tragic consequences of the destruction of the natural environment.

VI.The Church in the face of globalization, the phenomenon of extreme violence and migration

15.The contemporary ideology of globalization, which is being imposed imperceptibly and expanding rapidly, is already provoking powerful shocks to the economy and to society on a world-wide scale. Its imposition has created new forms of systematic exploitation and social injustice; it has planned the gradual neutralization of the impediments from opposing national, religious, ideological and other traditions and has already led to the weakening or complete reversal of social acquisitions on the pretext of the allegedly necessary readjustment of the global economy, widening thus the gap between rich and poor, undermining the social cohesion of peoples and fanning new fires of global tensions.
In opposition to the leveling and impersonal standardization promoted by globalization, and also to the extremes of nationalism, the Orthodox Church proposes the protection of the identities of peoples and the strengthening of local identity. As an alternative example for the unity of mankind, she proposes the articulated organization of the Church on the basis of the equality of the local Churches. The Church is opposed to the provocative threat to contemporary man and the cultural traditions of peoples that globalization involves and the principle of the „autonomy of the economy” or „economism,” that is, the autonomization of the economy from man’s essential needs and its transformation into an end in itself. She therefore proposes a viable economy founded on the principles of the Gospel. Thus, guided by the words of the Lord, „man shall not live by bread alone” (Luke 4.4), the Church does not connect the progress of mankind only with an increase in living standards or with economic development at the expense of spiritual values.

16.The Church does not involve herself with politics in the narrow sense of the term. Her witness, however, is essentially political insofar as it expresses concern for man and his spiritual freedom. The voice of the Church was always distinct and will ever remain a beneficial intervention for the sake of humanity. The local Orthodox Churches are today called to promote a new constructive synergy with the secular state and its rule of law within the new framework of international relations, in accordance with the biblical saying: „Render to Caesar the things that are Caesar’s and to God the things that are God’s” (cf. Matt 22.21). This synergy must, however, preserve the specific identity of both Church and state and ensure their earnest cooperation in order to preserve man’s unique dignity and the human rights which flow therefrom, and in order to assure social justice.
Human rights are today at the center of political debate as a response to contemporary social and political crises and upheavals and in order to protect the freedom of the individual. The approach to human rights on the part of the Orthodox Church centers on the danger of individual rights falling into individualism and a culture of „rights”. A perversion of this kind functions at the expense of the social content of freedom and leads to the arbitrary transformation of rights into claims for happiness, as well as the elevation of the precarious identification of freedom with individual license into a „universal value” that undermines the foundations of social values, of the family, of religion, of the nation and threatens fundamental moral values.
Accordingly, the Orthodox understanding of man is opposed both to the arrogant apotheosis of the individual and his rights, and to the humiliating debasement of the human person within the vast contemporary structures of economy, society, politics and communication. The tradition of Orthodoxy is an inexhaustible source of vital truths for mankind. No one has honored man and cared for him as much as the God-man Christ and his Church. A fundamental human right is the protection of the principle of religious freedom in all its aspects – namely, the freedom of conscience, belief, and religion, including, alone and in community, in private and in public, the right to freedom of worship and practice, the right to manifest one’s religion, as well as the right of religious communities to religious education and to the full function and exercise of their religious duties, without any form of direct or indirect interference by the state.

17.We are experiencing today an increase of violence in the name of God. The explosions of fundamentalism within religious communities threaten to create the view that fundamentalism belongs to the essence of the phenomenon of religion. The truth, however, is that fundamentalism, as „zeal not based on knowledge” (Rom 10.2), constitutes an expression of morbid religiosity. A true Christian, following the example of the crucified Lord, sacrifices himself and does not sacrifice others, and for this reason is the most stringent critic of fundamentalism of whatever provenance. Honest interfaith dialogue contributes to the development of mutual trust and to the promotion of peace and reconciliation. The Church strives to make „the peace from on high” more tangibly felt on earth. True peace is not achieved by force of arms, but only through love that „does not seek its own” (1 Cor 13.5). The oil of faith must be used to soothe and heal the wounds of others, not to rekindle new fires of hatred.

18.The Orthodox Church follows with much pain and prayer and takes note of the great contemporary humanitarian crisis: the proliferation of violence and military conflicts; the persecution, exile and murder of members of religious minorities; the violent displacement of families from their homelands; the tragedy of human trafficking; the violation of the dignity and fundamental rights of individuals and peoples, and forced conversions. She condemns unconditionally the abductions, tortures, and abhorrent executions. She denounces the destruction of places of worship, religious symbols and cultural monuments.
The Orthodox Church is particularly concerned about the situation facing Christians, and other persecuted ethnic and religious minorities in the Middle East. In particular, she addresses an appeal to governments in that region to protect the Christian populations – Orthodox, Ancient Eastern and other Christians – who have survived in the cradle of Christianity. The indigenous Christian and other populations enjoy the inalienable right to remain in their countries as citizens with equal rights.
We therefore urge all parties involved, irrespective of religious convictions, to work for reconciliation and respect for human rights, first of all through the protection of the divine gift of life. The war and bloodshed must be brought to an end and justice must prevail so that peace can be restored and so that it becomes possible for those who have been exiled to return to their ancestral lands. We pray for peace and justice in the suffering countries of Africa and in the troubled country of Ukraine. We reiterate most emphatically in conciliar unity our appeal to those responsible to free the two bishops who have been abducted in Syria, Paul Yazigi and John İbrahim. We pray also for the release of all our brothers and sisters being held hostage or in captivity.

19.The contemporary and ever intensifying refugee and migrant crisis, due to political, economic and environmental causes, is at the center of the world’s attention. The Orthodox Church has always treated and continues to treat those who are persecuted, in danger and in need on the basis of the Lord’s words: „I was hungry and you gave me to eat, I was thirsty and you gave me to drink, and was a stranger and you took me in, I was naked and you clothed me, I was sick and you visited me, in prison and you came to me”, and „Truly I tell you, whatever you did for one of the least of these my brethren, you did for me” (Matt 25.40). Throughout its history, the Church was always on the side of the „weary and heavy laden” (cf. Matt 11.28). At no time was the Church’s philanthropic work limited merely to circumstantial good deeds toward the needy and suffering, but rather it sought to eradicate the causes which create social problems. The Church’s „work of service” (Eph 4.12) is recognized by everyone.
We appeal therefore first of all to those able to remove the causes for the creation of the refugee crisis to take the necessary positive decisions. We call on the civil authorities, the Orthodox faithful and the other citizens of the countries in which they have sought refuge and continue to seek refuge to accord them every possible assistance, even from out of their own insufficiency.

VII. Church: witness in dialogue

20.The Church manifests sensitivity towards those who have severed themselves from communion with her and is concerned for those who do not understand her voice. Conscious that she constitutes the living presence of Christ in the world, the Church translates the divine economy into concrete actions using all means at her disposal to give a trustworthy witness to the truth, in the precision of the apostolic faith. In this spirit of recognition of the need for witness and offering, the Orthodox Church has always attached great importance to dialogue, and especially to that with non-Orthodox Christians. Through this dialogue, the rest of the Christian world is now more familiar with Orthodoxy and the authenticity of its tradition. It also knows that the Orthodox Church has never accepted theological minimalism or permitted its dogmatic tradition and evangelical ethos to be called into question. Inter-Christian dialogues have provided Orthodoxy with the opportunity to display her respect for the teaching of the Fathers and to bear a trustworthy witness to the genuine tradition of the one, holy, catholic and apostolic Church. The multilateral dialogues undertaken by the Orthodox Church have never signified, and do not signify, nor will they ever signify any compromise in matters of faith. These dialogues are a witness to Orthodoxy, grounded on the Gospel message „come and see” (John 1.46), see, namely, that “God is love” (1 John 4.8).

***

In this spirit, the Orthodox Church throughout the world, being the revelation of the Kingdom of God in Christ, experiences the entire mystery of the divine Economy in her sacramental life, with the holy Eucharist at its center, in which she offers to us not nourishment that is perishable and corruptible, but the very life-streaming Body of the Lord, the „heavenly Bread” which „is a medicine of immortality, an antidote for not dying but living in God through Jesus Christ, and a purgative expelling evil” (Ignatius of Antioch, Letter to the Ephesians, 20, PG 5.756). The holy Eucharist constitutes the innermost core also of the conciliar functioning of the ecclesial body, as well as the authentic confirmation of the Orthodoxy of the faith of the Church, as Saint Irenaeus of Lyon proclaims: „Our teaching is in accord with the Eucharist and the Eucharist confirms our teaching” (Against Heresies, 4. 18, PG 7.1028).
Proclaiming the Gospel to all the world in accord with the Lord’s command and „preaching in His name repentance and remission of sins to all the nations” (Luke 22.47), we have the obligation to commit ourselves and one another and our whole life to Christ our God and to love one another, confessing with one mind: „Father, Son and Holy Spirit, Trinity consubstantial and undivided.” Addressing these things in Council to the children throughout the world of our most holy Orthodox Church, as well as to the entire world, following the holy Fathers and the Conciliar decrees so as to preserve the faith received from our fathers and to „uphold good ways” in our daily life in the hope of the common resurrection, we glorify God in three hypostases with divine songs:

„O, Father Almighty and Word and Spirit, You Who are One Essence in Three Hypostases, God beyond being, in You we have been baptized, and You we bless to the ages of ages.” (Paschal Canon, Ode 8.)

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