MESSAGE
OF THE HOLY AND GREAT COUNCIL
OF THE ORTHODOX CHURCH
To the Orthodox people
and to all people of good will
To God, "the Father of
mercies and all comfort," we address a hymn of thanksgiving and praise
for having enabled us to gather during the week of Pentecost (18-26 June
2016) on Crete, where the Apostle Paul and his disciple Titus preached
the Gospel in the early years of the life of the Church. We give thanks
to the Triune God who was well pleased that in one accord we should
bring to a conclusion the work of the Holy and Great Council that was
convoked by His All Holiness Ecumenical Patriarch. Bartholomew by the
common will of their Beatitudes the Primates of the local Orthodox
Autocephalous Churches.
Faithfully following the example of the
Apostles and our god-bearing Fathers we have once again studied the
Gospel of freedom "for which Christ has set us free" (Gal. 5: 1). The
foundation of our theological discussions was the certainty that the
Church does not live for herself. She transmits the witness of the
Gospel of grace and truth and offers to the whole world the gifts of
God: love, peace, justice, reconciliation, the power of the Cross and of
the Resurrection and the expectation of eternal life.
1) The key priority of the Council was to proclaim
the unity
of the Orthodox Church. Founded on the Eucharist and the Apostolic
Succession of her Bishops, the existing unity needs to be strengthened
and to bear new fruits. The One Holy Catholic and Apostolic Church is a
divine-human communion, a foretaste and experience of the
eschaton within
the Holy Eucharist. As a continuous Pentecost, she is a prophetic voice
that cannot be silenced, the presence of and witness to the Kingdom of
the God of love. The Orthodox Church, faithful to the unanimous
Apostolic Tradition and her sacramental experience, is the authentic
continuation of the one Holy Catholic and Apostolic Church as confessed
in the Creed and confirmed by the teaching of the Church Fathers. Our
Church lives out the mystery of the Divine Economy in her sacramental
life, with the Holy Eucharist at its center.
The Orthodox Church
expresses her unity and catholicity "in Council". Conciliarity pervades
her organization, the way decisions are taken and determines her path.
The Orthodox Autocephalous Churches do not constitute a federation of
Churches, but the One Holy Catholic and Apostolic Church. Each local
Church as she offers the holy Eucharist is the local presence and
manifestation of the One Holy Catholic and Apostolic Church. In regard
to the Orthodox Diaspora in various countries of the world, it was
decided to continue with the institution of Episcopal Assemblies until
such time as canonical rigor can be implemented. These assemblies are
composed of the canonical bishops appointed by each Autocephalous Church
and these bishops continue to remain subject to their respective
Churches. The due function of these Episcopal Assemblies guarantees
respect for the Orthodox principle of conciliarity.
During the
deliberations of the Holy and Great Council the importance of the
Synaxes of the Primates which had taken place was emphasized and the
proposal was made for the Holy and Great Council to become a regular
Institution to be convened every seven or ten years.
2)
Participating in the Holy Eucharist and praying for the whole world, we
must continue the 'liturgy after the Divine Liturgy' and give the
witness of faith
to those near and those far off, in accordance with the Lord's clear
command before His ascension, "And you shall be my witnesses in
Jerusalem and in all Judea and Samaria and to the end of the earth (Ac.
1: 8). The re-evangelization of God's people in modern, secularized
societies and the evangelization of those who have still not come to
know Christ remain an unceasing obligation for the Church.
3) In response to her obligation to witness to the truth and her apostolic faith, our Church attaches great importance to
dialogue,
primarily with non Orthodox Christians. In this way the remainder of
the Christian world comes to know more precisely the authenticity of the
Orthodox Tradition, the value of patristic teaching and the liturgical
life and faith of the Orthodox. The dialogues conducted by the Orthodox
Church never imply a compromise in matters of faith.
4) The explosions of fundamentalism observed within various religions represent an expression of morbid religiosity. Sober
inter-religious dialogue
helps significantly to promote mutual trust, peace and reconciliation.
The oil of religious experience must be used to heal wounds and not to
rekindle the fire of military conflicts. The Orthodox Church
unequivocally condemns the extension of military violence, persecutions,
the expulsion and murder of members of religious minorities, forced
conversions, the trafficking of refugees, the abductions, torture and
abhorrent executions. She denounces the destruction of churches,
religious symbols and cultural monuments. Very particularly, she
expresses her deep concern about the situation of Christians and of all
the persecuted minorities in the Middle East. She calls on the
governments in the region to protect the indigenous Orthodox and other
Christians and all the populations who have an inalienable right to
remain in their countries as citizens with equal rights. Our Council
appeals to all parties involved to make systematic efforts without delay
to bring to an end the military conflicts in the Middle East and
wherever armed hostilities persist and to enable all those displaced to
return to their homes.
We address our appeal particularly to those
in positions of power to act so that peace and justice may prevail in
the countries of origin of the refugees. We urge the civil authorities,
the citizens and the Orthodox Christians in the countries in which the
persecuted are taking refuge to continue to offer help to the limit or
even beyond the limit of their abilities.
5) Modern secularisation seeks the autonomy of man (
anthropos)
from Christ and from the spiritual influence of the Church, which it
arbitrarily identifies with conservatism. Western civilization, however,
bears the indelible mark of the diachronic contribution of
Christianity. The Church, moreover, highlights the saving significance
of Christ, the God-man, and of His Body, as the place and mode of life
in freedom.
6) In contrast to the contemporary approach to
marriage,
the Orthodox Church regards the indissoluble loving relationship of man
and woman as "a great mystery... of Christ and the Church". Similarly,
she calls the family which springs from this and which constitutes the
only guarantee for the upbringing of children a "little church".
The Church has always emphasised the value of
self-restraint.
Christian asceticism, however, differs radically from every dualistic
asceticism which severs man from life and from his fellow man. On the
contrary, she connects this with the sacramental life of the Church.
Self-restraint does not concern only the monastic life. The ascetic
ethos is a characteristic of Christian life in all its manifestations.
**
Apart
from the specific topics about which it decided, the Holy and Great
Council notes in brief the following important contemporary issues:
7)
In regard to the matter of the relations between Christian faith and
the natural sciences, the Orthodox Church avoids placing scientific
investigation under tutelage and does not adopt a position on every
scientific question. She thanks God who gives to scientists the gift of
uncovering unknown dimensions of divine creation. The modern development
of the
natural sciences and of technology is bringing
radical changes to our life. It brings significant benefits, such as the
facilitation of everyday life, the treatment of serious diseases,
easier communications and space exploration, and so on. In spite of
this, however, there are many negative consequences such as the
manipulation of freedom, the gradual loss of precious traditions, the
destruction of the natural environment and the questioning of moral
values. Scientific knowledge, however swiftly it may be advancing, does
not motivate man's will, nor does it give answers to serious moral and
existential issues and to the search for the meaning of life and of the
world. These matters demand a spiritual approach, which the Orthodox
Church attempts to provide through a bioethics which is founded on
Christian ethics and Patristic teaching. Along with her respect for the
freedom of scientific investigation, the Orthodox Church at the same
time points out the dangers concealed in certain scientific achievements
and emphasises man's dignity and his divine destiny.
8) It is clear that the present-day
ecological crisis
is due to spiritual and moral causes. Its roots are connected with
greed, avarice and egoism, which lead to the thoughtless use of natural
resources, the filling of the atmosphere with damaging pollutants, and
to climate change. The Christian response to the problem demands
repentance for the abuses, an ascetic frame of mind as an antidote to
overconsumption, and at the same time a cultivation of the consciousness
that man is a "steward " and not a possessor of creation. The Church
never ceases to emphasise that future generations also have a right to
the the natural resources that the Creator has given us. For this
reason, the Orthodox Church takes an active part in the various
international ecological initiatives and has ordained the 1st September
as a day of prayer for the protection of the natural environment.
9) Against the levelling and impersonal standardization that is promoted in so many ways, Orthodoxy proposes
respect for the particular characteristics
of individuals peoples. It is also opposed the making of the economy
into something autonomous from basic human needs and turning it into an
end in itself. The progress of mankind is not connected only with an
increase in living standards or with economic development at the expense
of spiritual values.
10) The Orthodox Church
does not involve herself in politics. Her voice remains distinct, but
also prophetic, as a beneficial intervention for the sake of man. Human
rights today are at the center of politics as a response to the social
and political crises and upheavals, and seek to protect the citizen from
the arbitrary power of the state. Our Church also adds to this the
obligations and responsibilities of the citizens and the need for
constant self-criticism on the part of both politicians and citizens for
the improvement of society. And above all she emphasises that the
Orthodox ideal
in respect of man transcends the horizon of established human rights
and that " greatest of all is love", as Christ revealed and as all the
faithful who follow him have experienced. She insists also that a
fundamental human right is the protection of religious freedom--namely,
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.
11) The Orthodox Church addresses herself to
young people
who seek for a plenitude of life replete with freedom, justice,
creativity and also love. She invites them to join themselves
consciously with the Church of Him who is Truth and Life. To come,
offering to the ecclesial body their vitality, their anxieties, their
concerns and their expectations. Young people are not only the future,
but also the dynamic and creative present of the Church, both on a local
and on a world-wide level.
12) The Holy and Great Council has
opened our horizon
towards the contemporary diverse and multifarious world. It has
emphasised our responsibility in place and in time, ever with the
perspective of eternity. The Orthodox Church, preserving intact her
Sacramental and Soteriological character, is sensitive to the pain, the
distress and the cry for justice and peace of the peoples of the world.
She "proclaims day after day the good tidings of His salvation,
announcing His glory among the nations and His wonders among all
peoples" (Psalm 95).
Let us pray that "the God of all grace, who
has called us to his eternal glory in Christ, will, after we have
suffered a little, Himself restore, establish, and strengthen and settle
us. To him be glory and dominion for ever and ever. Amen" (1 Peter
5.10-11).
† 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
† Jeremy of Switzerland, Chief of the Panorthodox Secretariat of the Holy and Great Council
