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Patriarhia Ecumenică a publicat proiectele de document, ale Soborului Panortodox

Patriarhia Ecumenică a publicat proiectele de document, ale Soborului Panortodox

patriarhia ecumenicaBiroul de presă al Patriarhiei Ecumenice din Constantinopol a făcut publice proiectele de documente care vor fi discutate în cadrul Sfântului și Marelui Sinod al Bisericii Ortodoxe, programat să înceapă in data de 18 iunie 2016, la Academia Ortodoxă din Kolymvari, Creta.

Documentele sunt: “Misiunea Bisericii Ortodoxe in lumea de astăzi”, “Diaspora ortodoxă”, “Autonomia și mijloacele prin care aceasta este proclamata”, “Taina căsătoriei și impedimentele sale”, “Importanța postului și respectarea lui astazi”, și “Relațiile Bisericii Ortodoxe cu restul lumii creștine”. Pe rand, odata cu discutiile deschise pe marginea acestora, continut documentelor enumerate mai sus a fost prezentat, in amanunt, in paginile Agentiei de stiri Lacasuri Ortodoxe.

“Este prima dată, în 1200 de ani, cand 14 Biserici Ortodoxe autocefale se întâlnesc”, a declarat biroul de presă.

“Aproximativ 500 de persoane vor lua parte la aceasta adunare istorica, avand dorința comună de a consolida relațiile și de a aborda provocările spirituale și sociale contemporane ale lumii”.

In data de 1 iunie, Sfântul Sinod al Bisericii Ortodoxe Bulgare a anunțat, insa, decizia unanimă si categorica de a nu participa la Sfantul si Marele Sinod Panortodox, cu excepția cazului în care acesta se amână cu un an.

Sursa: Lacasuri Ortodoxe

3 Comentarii

  1. Cicio-pop

    The document entitled “The relations of the Orthodox Church with the rest of the Christian world” is definitely the pre-conciliar document that has provoked the most reactions within the Orthodox Church. Some lay people, monastics, professors of theology, priests, bishops, and even local synods have made comments and severe critiques of the document.

    All the reactions could be easily summarised in three points: 1) there is no need to restore the unity of the Church (as expressed in the document in articles 4, 5, 7, 12, 16, 17, 18 and 24) since the only possible way is that heretics and schismatics return to the only Church, which is the Orthodox Church through repentance and therefore, the prayer of the Orthodox for the “union of all” is interpreted as a prayer for those, that they may return to the true Church; 2) there are no Churches and no Christian Confessions (as stated in the document in articles 6, 16, 18, 19 and 20) outside the Orthodox Church, which is the only true Church; 3) therefore, there is no “Christian world” (as stated in the title of the document and articles 8, 16 and 24) outside the Orthodox Church.

    Such heavy and provocative affirmations that have been made during the last few months in different parts of the Orthodox Church unfortunately show not only an ignorance of the history and the development of ecumenical relations and the bilateral dialogues in the 20th century, but also a total illiteracy in history, theology and canon law.

    The argumentation of the so-called “fighters against the heresy of ecumenism” is certainly based on a literal comprehension of the famous saying of Cyprian of Carthage – “Extra Ecclesiam nulla salus”, which incidently was not accepted by Saint Augustine who recognised the existence of sacraments outside the Church. Of course, as long as we identify the charismatic limits of the Church of Christ to the canonical limits of the Orthodox Church, as the protagonists of such affirmations do, one cannot see Christians and Churches outside of the Orthodox Church.

    Nevertheless, in an ecumenical context that has been just born, the great Orthodox theologian and patrologist Georges Florovsky investigated the question of the limits of the Church in a famous article written in 1933,[8] which obviously most of the critics of the pre-conciliar document have not read. Having studied the canonical tradition of the Orthodox Church, Florovsky noticed that there are circumstances when the Church recognises that sacraments could be celebrated outside her strict canonical limits. This is the case evoked by the canons 7 of the Second Ecumenical Council and 95 of the Quinisext Ecumenical Council, mentioned before, that introduce a clear distinction between those heretics that have to be re-baptised and those who do not have to be re-baptised. Therefore, Florovsky proposed to reverse the cyprianic saying to say: “Where the sacraments are performed, there is the Church”, understanding that the sacraments that are being considered valid among the heretics or the schismatics comes from the Church itself, which maintains them in link with the Church, especially when these wish to come back to the full communion with the Church.

    Besides the theological reflection on the notion of the limits of the Church, the antagonists of the relations of the Orthodox Church with the rest of the Christian world seem to ignore all the discussions and decisions that have been made in the second half of the 20th century at the Pan-Orthodox Conferences of Rhodes (1961, 1963 and 1964) and Chambésy (1968). Indeed, the First Pan-Orthodox Conferences of Rhodes (1961) has underlined the proximity, which existed then between the Orthodox and the Anglican Church, and encouraged relations with the Roman Catholic Church. Two years later, the Second Pan-Orthodox Conferences of Rhodes (1963) decided to send Orthodox observers to the Second Vatican Council (1962-1965) and recommended to initiate a dialogue with the Roman Catholic Church on equal levels. The Third Pan-Orthodox Conferences of Rhodes (1964) reaffirmed the necessity to conduct a dialogue with the Roman Catholics, the Anglicans and the Old Catholics. Finally, the Fourth Pan-Orthodox Conference of Chambésy (1968) stated that it would be favourable to seek the reestablishment of relations with the Church of Rome and of a dialogue with the Lutherans, and in this perspective, established inter-Orthodox committees for a theological dialogue with these Churches and Confessions.

    Another very important and significant event that is often ignored not only by the antagonists of the participation of the Orthodox Church in the Ecumenical Movement, but by many Orthodox in general, is the lifting up of the anathemas of 1054 between the Churches of Rome and Constantinople at the end of the Second Vatican Council, on December 7th, 1965. As the Church historian and canonist Vlassios Phidas writes, “it is obvious, from a canonical point of view, that this ecclesial situation of the rupture of communion (akoinonesia) is clearly distinguished from the state of an accomplished schism, since, by the lifting up of the anathemas of 1054, we are now standing in the situation we were before their imposition”.[9] Therefore, if the Church of Rome and the Church of Constantinople are now in a state of rupture of communion (akoinonesia), due to historical events and theological disputes, while both sides wish today to restore the full ecclesiastical communion, how can some dare, even through the voice of a local synod, not to acknowledge the Church of Rome as a Church, or to consider her members as schismatics, or even, as heretics?

    The Holy and Great Council of the Orthodox Church, especially through its document entitled “The relations of the Orthodox Church with the rest of the Christian world” will definitely have a crucial ecumenical significance. This is why not only the Orthodox, but all Christians, are called to pray, so that the Holy Spirit inspire and direct the Fathers of the Council. And speaking of the future of ecumenism, we should recall the words of the late Metropolitan Damaskinos Papandreou, who was the first secretary for the preparation of the Holy and Great Council of the Orthodox Church: “The future of ecumenism consists in the mission of the Churches, that identify themselves to the One, Holy, Catholic and Apostolic Church, to search for Churches outside their own canonical boundaries”.[10] This is precisely what the pre-conciliar document we have presented does, and we hope that it shall be properly received by the Council in order to fulfil the evangelical commandment that “all may be one” (Jn. 17:21).” acest text e scris de reprezentantul nr. 22 la sinod, Most Reverend Archbishop Job of Telmessos, Permanent Representative of the Ecumenical Patriarchate to the World Council of Churches…/the-ecumenical……/the-ecumenical… se observa cat de eretic este acest text al delegatiei patriarhiei ecumenice de la sinod, cat de eretic in sustinerea mantuirii in afara ortodoxiei si a existentei bisericilor in afara ei…ce eretici sunt …


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