EP Bartholomew's Address to the WCC-PCFO

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Fr. John Mahan
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EP Bartholomew's Address to the WCC-PCFO

Post by Fr. John Mahan »

ADDRESS by His All Holiness Ecumenical Patriarch Bartholomew
to the World Council of Churches Plenary Commission on Faith and Order

"CALLED TO BE ONE CHURCH"

Unity as Calling, Conversion and Mission (Crete, Greece,7 October 2009).

It is with great joy that we accepted the gracious invitation by your revered Faith and Order Commission to address this auspicious plenary gathering. We would also like to welcome you all – academics and pastors, ministers and lay leaders from diverse regions of the world – to our Orthodox Academy on this uniquely beautiful island. The theme of your plenary session is: “Called to be One Church: that they may become one in your hand.” It was on this blessed island of Crete that the Faith and Order Commission of the World Council of Churches finally revised the statement on ecclesiology in June 2005, a statement ultimately received at the 9th General Assembly of the World Council of Churches at Porto Alegre in February 2006. This text constitutes the culmination of a long development and maturing perspective – through numerous phases, stages and interpretations – of member Churches that began as early as at the First Conference of Faith and Order in Lausanne, 1927, if not earlier, in an earnest search for the visible unity, for which we all yearn and to which we are all called. Let us, then, together renew our commitment to dialogue and unity as a way of reflection and renewal. And let our deliberation be a prayerful offering to God in our sincere desire that we “may be one” (John 17.21) in response to our Lord’s command and call.

Unity as Calling

In this commitment, however, let us begin with thanksgiving and glorification, which impose upon us what, in Orthodox thought and spirituality, we call the apophatic approach. The teaching on the apophatic way pertains to the conviction that God is by definition and by nature beyond human understanding; otherwise, if we could comprehend and grasp God, then God would not be God. This is the teaching of the great mystics, like St. Gregory of Nyssa in the 4th century and St. Gregory Palamas in the 14th century, who underlined the radical transcendence as well as the relative immanence of God. Basing their theology on sound Scriptural principles, according to which “no one can see God” (Exodus 33.20; John 1.18 and 1 John 4.12), these Church Fathers proclaimed God as profoundly unknowable and yet personally known; God as invisible and yet accessible; God as distant and yet as intensely present – the infinite and incomprehensible God, who becomes intimate and incarnate to the world. God’s unknowability and inaccessibility ultimately oblige us to a spirit of humility and worship.

If the apophatic attitude is our starting-point, then we may appreciate how the unity of the Church, like the unity of God, is also a never-ending search, an ever-unfolding journey. Even in the age to come, as St. Gregory of Nyssa would affirm, growth in the divine life is without end and with endless perfection; it is, indeed, constant progress through continually refining stages. This mindset demands from us a sense of forbearance rather than of impatience. We should not be frustrated by our human limitations, which unfortunately determine our disagreements and divisions. Our ongoing and persistent pursuit of unity is a testimony to the fact that what we seek will occur in God’s time and not our own; it is, by the same token, the fruit of heavenly grace and divine kairos.

Unity as Conversion

If unity – as our own ongoing and persistent goal – is finally a gift of God, then it demands a profound sense of humility and not any prideful insistence. This means that we are called to learn from others as well as to learn from time-tested formulations. It also implies that imposing our ways – whether “conservative” or “liberal” – on others is arrogant and hypocritical. Instead, genuine humility demands from all of us a sense of openness to the past and the future; in other words, much like the ancient god Janus, we are called to manifest respect for the time-tested ways of the past and regard for the heavenly city that we seek (cf. Heb. 13.14). This “turning” toward the past and the future is surely part and parcel of conversion.

Thus, it is crucial that we learn from the early Fathers and Mothers of the Church, that we embrace the mind of the early Church by immersing ourselves in the spirit of the Christian classics. In a word, Orthodox theology refers to this as “tradition.” This in no way signifies a sentimental attachment to the past or an intellectual fascination with Patristic literature. Rather, we should learn from those who – in each generation – maintained the integrity and intensity of the Apostolic faith. The Church in our age must be marked by such continuity and consistency with the past, which forms an intrinsic part of the contemporary Church. In this regard, at least for Orthodox Christians, Saints Basil and Gregory are very much alive, vividly present – not only in our liturgy, but also in our teaching and practice.

At the same time, however, we should turn our attention to the future, to the age to come, toward the heavenly kingdom. Orthodox theology adopts the term “eschatology” in order to appreciate this attitude. Nevertheless, by “eschatology,” we do not imply a sense of escapism or other-worldliness. Focusing on the “last times” or the “last things” is a way of envisioning this world in light of the next. An eschatological vision offers a way out of the impasse of provincialism and confessionalism. It urges us to “listen to what the Spirit is saying to the Churches.” (Rev. 1.10-11) It allows us to believe that God’s light is stronger than any darkness in this world and that the Alpha and Omega is working in us and through us for the salvation of the world and for the unity of the Church. And so we pray with conviction: “Come, Lord Jesus.” Maranatha. (Rev. 22.20)

Unity in Mission

Finally, the sense of calling and the urgency of conversion permit us to discern the areas of our common ministry and united mission. As individual communities, we are “fragile sticks,” to adopt the words of the biblical passage of our conference from the Prophet Ezekiel (chapter 37, verses 15-28). Together, however, we can become one people under one God, neither divided among ourselves nor defiling the covenant of the Lord. Indeed, the conditions of this new way are the avoiding of idol-worship (verse 23) and the making of peace (verse 26). In modern terminology, it is the preservation of creation as the proper way of worshipping the Creator and the promotion of tolerance and understanding among religions and peoples in our world. Working closely together on issues of ecological awareness and ecumenical dialogue is a crucial reflection of the “everlasting covenant” (verses 25-26), whereby Ezekiel’s God proclaims: “I will be their God and they shall be my people … forevermore” (verses 27-28).

For the Hebrew Prophets, just as for the Apostolic community, justice and peace are closely linked to the preservation and balance of the land as God’s creation. This means that our Churches are called to a common ministry and mission, proclaiming and promoting a worldview in which God’s authority – the authority of the kingdom – guides our ways and determines our actions. We must never forget that this world is inherited; it is a gift from above, offered as a means of communion with God.

If, then, we are to submit to the authority of God, the authority of the kingdom, then we must be authentic and prophetic in our criticism of the world’s consumerism. We must remember and remind our faithful that the land – and all the fullness thereof – belongs to the Lord (cf. Psalm 24.1), that the world’s resources must be oriented toward others. We must recall the Lord’s beatitude, according to which “the meek shall inherit the earth” (Matt. 5.5). For the meek person is the one who reverses the world’s attitudes to power and possessions; otherwise, the land becomes a place of division and violence. Meekness is ultimately a way of caring, a way of sharing. And it stands as a contrast and correction to the desecration that we have brought into God’s creation.

Beloved brothers and sisters, the unity that we seek is a gift from above, which we must pursue persistently as well as patiently; it is not something that depends solely on us, but primarily on God’s judgment and kairos. Nevertheless, this sacred gift of unity is something that also demands of us radical conversion and re-orientation so that we may turn humbly toward our common roots in the Apostolic Church and the communion of saints, but also so that we may entrust ourselves and submit to God’s heavenly kingdom and authority. Finally, however, unity obliges us to a common purpose in this age as we expect the age-to-come; for it commits us to a sacred ministry and mission in realizing that kingdom, as we declare in the Lord’s prayer, “on earth as in heaven.” Such is the sacred gift that we have inherited. This, too, is the sacred task that lies before us. “Let us go forth in peace” (From the Divine Liturgy of St. John Chrysostom) to proclaim the good news to the world.

As we conclude, let us remember all those ecumenical pioneers who served this Commission so capably and virtuously in the past thirty years, either as Moderators or Directors, and with whom we had the privilege and the opportunity to work with on so many important themes, but now are no longer among us. In particular, we would like to mention the well-known Greek theologian Prof. Nikos Nissiotis, and Prof. John Deschner who served as Moderators, and Rev. Dr Lukas Vischer and Bishop Dr. William Lazareth who served as Directors. May their memories be eternal and may they continue to rest peacefully in the refreshing hands of our Merciful God. Let us continue to honor their memories by imitating their dedication and zeal.

We would also like to thank Dame Dr. Mary Tanner and Bishop Dr. David Yemba Kekumba, who served as Moderators, and the Rev. Dr. Guenther Gassmann and Rev. Dr. Alan Falconer, who served as Directors, for their immense contributions to the Commission.

We also do not want to forget those who served the Commission as Staff for several years from our Church, the Ecumenical Patriarchate, H.E. Metropolitan Prof. John of Pergamon, Member of the Academy of Athens, and H.E. Metropolitan Prof. Dr. Gennadios of Sassima, who served as a staff member for ten years and later on replaced us as Vice-Moderator and later served as Moderator. We would like to thank and congratulate them for their dedicated service to the Commission.

May the grace, peace and love of God be with all of you. :shock:

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joasia
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Re: Orthodox Tradition is "arrogant and hypocritical."

Post by joasia »

What is the meaning behind your subject title? How can Orthodox tradition be arrogant and hypocritical? You make it sound like all the holy fathers were that. Present hierarchs of Orthodoxy are that, but you can't label Orthodox tradition that way.

Create in me a clean heart, O God, and renew a right spirit within me. (Ps. 50)

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Re: Orthodox Tradition is "arrogant and hypocritical."

Post by Fr. John Mahan »

joasia wrote:

What is the meaning behind your subject title? How can Orthodox tradition be arrogant and hypocritical? You make it sound like all the holy fathers were that. Present hierarchs of Orthodoxy are that, but you can't label Orthodox tradition that way.

My intention is to get people to actually read it, not to demean the Fathers. The title comes from the text and therefore are not my words, but the words of the Ecumenical Patriarch.

In Christ!

Fr John

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joasia
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Re: Orthodox Tradition is "arrogant and hypocritical."

Post by joasia »

My apologizes. Perhaps a more accurate title like: Greek Patriarch seeks union with all religions....is also effective. Because, to be accurate, the "Patriarch" is not Orthodox. He is an apostate to ecumenism. What he spews out is not a reflection of Orthodox tradition.

Create in me a clean heart, O God, and renew a right spirit within me. (Ps. 50)

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Fr. John Mahan
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Re: Orthodox Tradition is "arrogant and hypocritical."

Post by Fr. John Mahan »

joasia wrote:

My apologizes. Perhaps a more accurate title like: Greek Patriarch seeks union with all religions....is also effective. Because, to be accurate, the "Patriarch" is not Orthodox. He is an apostate to ecumenism. What he spews out is not a reflection of Orthodox tradition.

No need to apologize my friend. Tell me how to edit the post and I will change it.

In Christ!

Fr John

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Re: EP Bartholomew's Address to the WCC-PCFO

Post by MPROCORDsdnt »

"An apostate to ecumenism." And I would add a not so "crypto" Uniate. But he is. The question that this begs for all to consider is he the apostate, Uniate heretic (who has betrayed the Sunday of Orthodoxy with such ecumenist blasphemy) or is the whole EP guilty because of the sick direction heretics are leading it in?

Before one answers, one should remember that the GOC movement was at first succored by hieromonks of the Holy Mountain, who were clerics of the EP. Secondly, hierarchs like Metropolitan Antony (Khrapovitsky) maintained Communion with this sick organism even when it was recognizing Renovationist (Soviet created and manipulated schismatic) Synods in Russia and working toward the downfall of St. Tikhon and Patriarch Sergius (and ROCOR-the OCA/Metropolia for that matter). Thirdly, one has to ask oneself if the see is totally lapsed, can there never be repentance and reunion of it to Orthodoxy? Fourthly, one has to ask what responsibility "authentic Orthodoxy" and Orthodox Traditionalists in general have in witnessing the Gospel and edifying and strengthening the faithful, ourselves and those of the Orthodox world in such distress? Fifthly, one is left asking whether or not we all are prepared to live the Orthodoxy of the Holy Fathers and the Holy Canons which clearly indict and anathemize ugly and sacriledgious statements like this ecumenist hierarch has dared to put forward on the Feast of Orthodoxy.

I'm surprised he didn't read it from the amvon (or whatever the heretics have) of the WCC headquarters. Anaxios to this apostate and betrayer of Orthodoxy!

Jason Bently

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Re: EP Bartholomew's Address to the WCC-PCFO

Post by jgress »

MPROCORDsdnt wrote:

"An apostate to ecumenism." And I would add a not so "crypto" Uniate. But he is. The question that this begs for all to consider is he the apostate, Uniate heretic (who has betrayed the Sunday of Orthodoxy with such ecumenist blasphemy) or is the whole EP guilty because of the sick direction heretics are leading it in?

Before one answers, one should remember that the GOC movement was at first succored by hieromonks of the Holy Mountain, who were clerics of the EP. Secondly, hierarchs like Metropolitan Antony (Khrapovitsky) maintained Communion with this sick organism even when it was recognizing Renovationist (Soviet created and manipulated schismatic) Synods in Russia and working toward the downfall of St. Tikhon and Patriarch Sergius (and ROCOR-the OCA/Metropolia for that matter). Thirdly, one has to ask oneself if the see is totally lapsed, can there never be repentance and reunion of it to Orthodoxy? Fourthly, one has to ask what responsibility "authentic Orthodoxy" and Orthodox Traditionalists in general have in witnessing the Gospel and edifying and strengthening the faithful, ourselves and those of the Orthodox world in such distress? Fifthly, one is left asking whether or not we all are prepared to live the Orthodoxy of the Holy Fathers and the Holy Canons which clearly indict and anathemize ugly and sacriledgious statements like this ecumenist hierarch has dared to put forward on the Feast of Orthodoxy.

I'm surprised he didn't read it from the amvon (or whatever the heretics have) of the WCC headquarters. Anaxios to this apostate and betrayer of Orthodoxy!

Jason Bently

Jason, the Athonite fathers who served the True Orthodox in Greece did not commemorate the Ecumenical Patriarch; they were Zealots. It is true that the Russian Church Abroad continued communion with the new calendarists after they fell under the anathemas against the Papal calendar. However, they were waiting for a Pan-Orthodox council to be called to address the question, or for the new calendar churches to change their course. When they did not do so, and when the EP lifted the anathemas against the Papal church in 1965 and prayed with the Pope, the ROCA then broke communion with the innovationists and entered into communion with the True Orthodox Church of Greece.

Heresy doesn't spread immediately from one to another, but there is a certain amount of time permitted for each Local Church to come to a decision about the heresy. What you should look at is what the ROCA did eventually, not whether they were able to recognize the heresy at once. You will find that eventually they chose the right path.

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