Посланица патријарха Вартоломеја папи: Наш циљ је постизање евхаристијске заједнице са сестринском Римском црквом

[александар живаљев]

Сајт Васељенске патријаршије објавио је посланицу патријарха Вартоломеја папи Франциску коју је јуче на Петровдан у Ватикану прочитао архиепископ Јов (Гечу).

У посланици патријарха Вартоломеја се истиче да је главни предмет молитве и дијалога истине постизање евхаристијске заједнице између Православне и Римске цркве.

Сестринске цркве већ "корачају заједно" имају synodos као праобраз Цркве у међусобном дијалогу. Битно је да се схвати да саборност представља основну еклесиолошку категорију, са једне стране, истиче патријарх Вартоломеј, а са друге стране, да се у светлости документа из Равене саборност увек разматра и из контекста првенства (примата) у Цркви. 

Патријарх Вартоломеј истиче позитиван корак у раду на документу Мешовите богословске комисије "Саборност и првенство у Цркви другог миленијума".

У продужетку доносимо пун текст посланице патријарха Вартоломеја папи Франциску на енглеском језику:

Your Holiness,

Once again, the light of the feast day of the holy, glorious and all-praiseworthy Chiefs of the Apostles, Peter and Paul, has dawned. Therefore, we join in the celebration of our sister Church of Rome, “who presides in love,” (St. Ignatius, To the Romans) conveying our fraternal congratulatory wishes to Your Holiness, expressed in person through our Patriarchal Delegation, which is sent on the occasion of the Thronal Feast of your Church in accordance with the established blessed tradition.

Today, the Church of Rome, where the Chiefs of the Apostles have received the crown of martyrdom, is filled with light. As Saint Gregory Palamas once said on this feast, “the appearance to us this day of both these luminaries together brightens the Church, for their meeting produces a wealth of light, not an eclipse. […] Light is not produced by one and received by the other in such a way that the latter’s radiance would vary sometimes depending on the distance between them. Rather, both share equally in Christ, the everlasting Source of eternal light, and have attained the same height, glory and radiance. That is why the coming together of these lights signifies their solidarity and support for one another, illuminating the souls of the faithful twice over.” (Homily 28, 4)

The solemnity of today is indeed a synaxis, a gathering, a coming together inviting our sister Churches to embrace in charity. Unfortunately, due to various difficulties of our common history, the light of today’s synaxisis darkened by the fact that our sister Churches cannot yet share in the common cup of the Eucharistic synaxis. Nevertheless, the restoration of communion between our Churches remains our sincere hope, the main object of our prayers and the goal of the dialogue of truth established between our Churches.

We are delighted that the Joint International Commission for Theological Dialogue between our Churches, which is now working for almost forty years, has progressed on a meaningful document on “Primacy and Synodality in the Second Millennium and Today.” As we are informed, the Coordinating Committee that met last November at the hospitable Monastery of Bose fulfilled an important step forward, and we pray that the future meeting next November will succeed in finalizing a text to be discussed at the next plenary of the commission. Indeed, reflecting together on this important topic is essential in order to restore communion between our Sister Churches.

Our common participation in the Eucharistic synaxis presupposes that we are progressing together on the same path. In fact, walking together (synodos) is another image of the Church, or rather, another definition of the Church. For this reason, synodality derives its origin from the very depths of the mystery of the Church. It is not merely a matter of canonical tradition, but of fundamental theological and ecclesiological truth. Without synodality, the unity of the Church is severed, the sanctity of its members is reduced to mere individual morality and articulation about virtue, catholicity is sacrificed in favor of particular individual, collective, national and other secular interests or intentions, and the apostolic message falls prey to various heresies and ruses of human reason.

Your Holiness has repeated on several occasions that the path of synodality is the way that God expects of the Church in the third millennium. But as the Ravenna document of the Joint International Commission for Theological Dialogue underscored, synodality is mutually interdependent on primacy. This means that synodality must be considered in the context of primacy, just as primacy must be considered in the context of synodality. (Ravenna Document, 43)

In times of trouble in the world and within our respective Churches, reflecting on primacy and synodality is extremely important not only for restoring communion between our sister Churches, but also for the stability of our respective Churches. As your illustrious predecessor in the see of Rome, Pope Benedict, once formulated, “if the Church in the very depth of her being coincides with the Eucharist, then the presidency of love carries with it a responsibility for unity, which has a significance within the Church yet, at the same time, a responsibility for distinguishing what is Christian as against worldly society.” (J. Ratzinger, Pilgrim Fellowship of Faith: The Church as Communion, San Francisco: Ignatius Press, 2005, p. 233-234)

In this spirit, we were glad to join you last July in Bari with the heads of the Christian Churches of the Middle East, where we gathered together to pray and reflect on peace and reconciliation. The location of Bari, where the relics of Saint Nicholas of Myra, venerated by both the Catholics and Orthodox, are kept, was certainly a symbol of this strong desire for unity. And as the Holy and Great Council of the Orthodox Church underlined, “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.” (Encyclical, 17)

Your Holiness, dearest Brother Francis, as we celebrate today the Thronal Feast of the Church of Rome, we reiterate our commitment for our common advancement on “the coming together” of our Churches. We pray that internal problems within our respective Churches may neither harm nor stop this blessed goal. In this sense, may our Lord and Savior Jesus Christ grant you health, strength and perseverance in your primatial ministry.Conveying to Your Holiness, the venerable Hierarchs and the Christ-loving faithful of your Church, our warmest greetings, we embrace you fraternally, and remain with much love and honorin Christ our God, whom we beseech to strengthen our common efforts and lead us towards unity.

At the Ecumenical Patriarchate, the twenty-ninth of June, 2019

Your Holiness’ beloved brother in Christ,

+ Bartholomew, Archbishop of Constantinople-New Rome and Ecumenical Patriarch

Извор: https://www.ecupatria.org/2019/06/28/the-delegation-of-the-ecumenical-patriarchate-at-the-thronal-feast-of-the-church-of-rome-3/?fbclid=IwAR10l3WqzC55UEjvB2M3R80RXE75W8r8b6UC23EPLLTDz3hG6hoUNpUGG4k

View full Странице

[Аристарх]

Зар нису одавно постигли евхаријстијску заједницу? 

О.Зоран одавно наводи да се римокатолици примају без крштења на причешће у Православну Цркву под Цариградом...

Измењено Јун 30, 2019 од Аристарх

[Vladan :::.]

пре 2 часа, александар живаљев рече

This means that synodality must be considered in the context of primacy, just as primacy must be considered in the context of synodality

Што би Барт рекао: гласаћемо како ја хоћу  

Иначе, не би ме чудило да је папу јако насмејало ово писмо јер му се Барт обраћа као да је неки фактор у православљу а овамо се његова, од свих непризната, украјинска брљока распада на бруку "његове" патријаршије.
 

[Bokisd]

пре 1 сат, Аристарх рече

Зар нису одавно постигли евхаријстијску заједницу? 

О.Зоран одавно наводи да се римокатолици примају без крштења на причешће у Православну Цркву под Цариградом...

Aristarh  ne postoji nikakva evharistijska zajednica i to pise u tekstu, ... sto se rimokatolici primaju bez krstenja nema uticaja na medjusobnu evharistijsku zajednicu.... pa, vidi logiku, cim se primaju u PC oni nisu vise u RC i nema zajednice...

[Bokisd]

пре 3 часа, александар живаљев рече

Therefore, we join in the celebration of our sister Church of Rome, “who presides in love,” (St. Ignatius, To the Romans)

 

пре 3 часа, александар живаљев рече

Your Holiness has repeated on several occasions that the path of synodality is the way that God expects of the Church in the third millennium. But as the Ravenna document of the Joint International Commission for Theological Dialogue underscored, synodality is mutually interdependent on primacy. This means that synodality must be considered in the context of primacy, just as primacy must be considered in the context of synodality. (Ravenna Document, 43)

In times of trouble in the world and within our respective Churches, reflecting on primacy and synodality is extremely important not only for restoring communion between our sister Churches, but also for the stability of our respective Churches.

Vartolomej je prema Papi kao mala maca kada prede,.... te crkva u Rimu koja 'predsedava u ljubavi'.... te sinodalnost i primat ne mogu jedno bez drugog (sto je tacno).... a ovamo kad dodje kuci, .... ja imam privilegije, ja imam pravo na apelaciju u PC, ja sam izvor svega u PC.... ko Vucko, kada ode napolje pred strancima povije rep, kad se vrne nazad, rice ko lav i pravi se neko i nesto.... 

[Milan Nikolic]

1 hour ago, Vladan :::. рече

This means that synodality must be considered in the context of primacy, just as primacy must be considered in the context of synodality

А мноштво Цркава ће бити изрођено једном Мајком Црквом, све на услузи првом Риму, и Мајци као другом Риму, двоје плућних крила. Да ли се питају ко ће то прихватити, сем новопридошлих антиидентитетских народа.

[Вукашин]

Управо сада, Milan Nikolic рече

А мноштво Цркава ће бити изрођено једном Мајком Црквом, све на услузи првом Риму, и Мајци као другом Риму, двоје плућних крила. Да ли се питају ко ће то прихватити, сем новопридошлих антиидентитетских народа.

Pre ce i Rusi prihvatiti, nego Srbi