Το Άγιο Πνεύμα, η Εκκλησία και Χριστιανικής Ενότητας Ένα συνέδριο στο Οικουμενικό Ινστιτούτο του Bose, 14 - 20 Οκτώβριος 2002, The Holy Spirit, the Church, and Christian Unity: Proceedings of the Consultation Held at the Monastery of Bose, Italy, 14-20 October, 2002.

                              Του Ιωάννη Λότσιου,

Eνας βασικός σταθμός για την Οικουμενική Θεολογία και τον ρόλο του Αγίου Πνεύματος, από το Οικουμενικό Ινστιτούτο του Βοσσέ το 2002, αποτέλεσε το Συνέριο Το Άγιο Πνεύμα, η Εκκλησία και η Χριστιανική Ενότητα, The Holy Spirit, the Church, and Christian Unity: Proceedings of the Consultation Held at the Monastery of Bose, Italy, 14-20 October, Doris Donnelly, Adelbert Denaux, Joseph Famerée Peeters Publishers & Booksellers, 2005.

  Στο συλλογικό τόμο αυτό παρουσιάζεται ο ρόλος του Αγίου Πνεύματος από τις περισσότερες χριστιανικές παραδόσεις. Στο τέλος παρατίθεται μια σύνοψη των βασικών συμπερασμάτων για το έργο του Αγίου Πνεύματος εντός της Εκκλησίας και της αναζήτησης της ορατής ενότητας.

Βασικά σημεία της ανάπτυξης της θεματολογίας και των εισηγήσεων αποτέλεσαν ήταν τα έξης:

α) ο πλούτος των ποικιλιών των χαρισμάτων του Αγίου πνεύματος σε κάθε Εκκλησία και σε όλη την χριστιανική παράδοση.

β) και το συνολικό έργο του Αγίου Πνεύματος στην Εκκλησία, ανεξάρτητα από τον τρόπο με τον οποίο κάθε παράδοση αντιλαμβάνεται και αναγνωρίστηκε η παραμόρφωση της παρουσίας του εξαιτίας του διαχωρισμού και της αμαρτίας.

Εκτός από τις βασικές παραδοσιακές εκκλησιολογικές απόψεις για την θεολογία του Αγίου Πνεύματος, τονίστηκε η σημασία του Αγίου Πνεύματος στο πλαίσιο της αγάπης και της αλληλοκατανόησης.


The Bose Statement:


The following statement was issued:

Theologians from Europe, Africa and North America, from Orthodox, Roman Catholic, Lutheran, Reformed, Anglican, Mennonite, Quaker, Methodist and Pentecostal traditions, we met at the ecumenical monastery of Bose, Italy for the Second International Conference on the Holy Spirit and Ecumenism, October 14-20, 2002. The conference was sponsored by the Cardinal Suenens Center, John Carroll University, USA. We gathered together to consider the significance of the person and work of the Holy Spirit for the Church and its unity. Witnessing to the presence of the Holy Spirit in our deliberations we offer the following to the Churches:

We affirm that on the ground of the Son's saving work on the cross, the

Father, by the Holy Spirit, calls the Church of Christ into being. Christ's work of redemption, from his conception to his resurrection and ascension, bears witness to the personal presence and action of the Holy Spirit. Sent at Pentecost by the Father in response to the prayer of the exalted Christ, the Holy Spirit is the Giver of life, the Guide into all truth, the Power of witness, the Event of koinonia or communion, the Prompter of praise and prayer, the Source of holiness, the Bestower of ifts, the Sigh of an expectant creation, and the Pledge of God's final kingdom. The integrity of the Holy Spirit's work is respected when this fullness is not narrowed by our limited openness to and reception of it.The Holy Spirit, who takes the things of Christ and declares them, vivifies the preaching, the life of faith, the sacraments and the order of the Church, and is the guarantee of its communion in diversity. This communion embraces the various and manifold gifts, ministries, works, forms of discipleship and life together that bring to expression the riches of Christ in the fullness of the Holy Spirit.

4

We gratefully acknowledge the measure of communion we enjoy as a gift of the Holy Spirit. We pray for new outpourings of the Holy Spirit.

Although the Holy Spirit is given generously beyond our desire or

imagination and is sent to Christ's Body as the fullness of the one who fills all things, we recognize that the churches have grieved and quenched the Holy Spirit. We trust God's faithfulness to perfect the Church and to bring all Christians to the fullness of unity by enabling them:

· to cooperate with the Giver of Life, the Breath by which all things

exist. The Holy Spirit fosters new life in Christ Jesus through whom we are reconciled to God.

· to pursue the truth through the exercise of discernment. We look for what belongs to the Gospel in those things that appear to diverge and now divide us but which may in fact be manifestations of the manifold wisdom of Christ and the diverse gifts of the Holy Spirit.

· to engage in mission as one in the power of the Holy Spirit for the

credibility of witness to the Gospel. We acknowledge our call to

reach the ends of the earth with the Gospel and bring the comfort of

Christ's presence until the end of the age.

· to be led by the Holy Spirit into deeper and enduring levels of

communion, a participation of the Church in the life of the triune

God.

· to be inspired by the Holy Spirit, as sons and daughters in Christ, to offer worship to the Father with one mind and heart calling upon

God for the necessary gifts and graces to advance the unity of the

Church.

· to rejoice in the holiness given to the Church, and in a spirit of

repentance for sins that obscure the image of Christ in his Body to

5

pray for the purification and renewal of the life and unity of the

Church through the power of the Holy Spirit.

· to receive the various gifts that the Holy Spirit distributes and that

are encountered in one another's churches.

· to enter into the groaning of creation for God's justice and peace

hrough solidarity and service with the poor and marginalized.

· to rekindle hope for the restoration of the unity God desires for the Church and to commit ourselves in the way of discipleship "as we await the coming of our Saviour, the Lord Jesus Christ."

We recognize significant trends that have emerged in the quest for

Christian unity requiring further attention. An ecclesiology of koinonia or communion appears to be one of the most promising theological hemes for the renewal and reform of the Church. Communion in the triune God sets in a new light issues of authority, ministry and primacy among others.

We see the need for the churches to engage in careful and continuing discernment of the Holy Spirit's presence and action in the present age. An important aspect of discernment is communication of insights

gathered through dialogue with one another. In this connection the

question of how far the achievements of dialogue are being received by the churches needs to be addressed urgently. Reception is a Spirit-led process extending to all the faithful. Reception is both an open and

critical process. It entails renewal in our own lives and changes in our relationships with others. We see the need for our churches to be open to mutually receive the gifts they have to offer one another. It is our firm desire that Christians who are not currently a part of our conversations would be led by God's grace to share in our search for Christian unity .

We pray, come Holy Spirit.

A Bose il XXII convegno ecumenico internazionale, Dal 3 al 6 settembre, in Piemonte, religiosi da tutto il mondo riflettono sulla tradizione spirituale ortodossa

 

Redazione Roma

 Enzo Bianchi

Si apre domani a Bose, in Piemonte, il XXII Convegno ecumenico internazionale di spiritualità ortodossa, riferimento per il dialogo ecumenico e lo studio della tradizione spirituale dell'Oriente. Il convegno chiede ai cristiani del mondo di essere «fermento di riconciliazione e pace».

Col priore, Enzo Bianchi, religiosi da tutto il mondo: il segretario dell'Associazione ortodossa per la pace Jim Forest, da New York, Amal Dibo da  Beirut, Aleksandr Ogorodnikov da Mosca),  Konstantin Sigov da Kiev.

Presentando l'appuntamento alla Radio vaticana, il priore di Bose ha osservato: «Abbiamo voluto parlare di `pace´ e di `pacificatori´, proprio in questo momento in cui, come ci ricordava Papa Francesco, stiamo vivendo quasi una `terza guerra mondiale´, con un terribile focolaio in Medio Oriente, dove le confessioni cristiane orientali, ortodosse e cattoliche, vivono le une accanto alle altre. Ma anche guardando a quello che accade ai confini tra Ucraina e Russia, sono regioni in cui il tema della pace è decisivo per il futuro della presenza dei cristiani». 

«Senza la pace interiore, quella dello Spirito, e senza il raggiungimento dell'ideale dell'uomo disarmato, si avranno sempre conflitti e di conseguenza guerre - sottolinea il Priore -. Non si può pensare a una pace sociale con degli uomini che sono personalmente armati e che non hanno negato la violenza che li abita e presa nel cuore la mitezza. Le due cose sono strettamente legate». «Non può darsi una pace politica se non c'è una pace che tocchi le persone nel loro quotidiano e che le renda - come dice Papa Francesco - artigiani di pace». «Esercitarsi a vedere la `bellezza´ della pace - spiega il Priore - significa vederla sempre possibile e soprattutto non essere `sedotti´ dalla guerra. Gli uomini condannano la guerra, fanno commemorazioni dei conflitti passati e poi fanno scoppiare nuove guerre».

Importante la presenza in contemporanea al Convegno di Bose di una delegazione del Patriarcato di Mosca e di una della Chiesa ortodossa ucraina. «Cercheremo di favorire un dialogo - spiega Bianchi - per capire cosa i cristiani possono fare per la pace». «Il cristianesimo ha nel suo cuore Gesù Cristo, cioè il Principe della pace. Dunque se è in concorrenza con le altre religioni, come religione fra le altre, non è vero cristianesimo».

A proposito delle persecuzioni subite dai cristiani in Iraq, fanno riflettere le parole di Papa Francesco sulla necessità di `fermare l'aggressore´ ma valutando i mezzi. «Sono distinzioni difficili ma profetiche - spiega Bianchi - ma che il Papa deve assolutamente fare. Non dobbiamo armare fazioni che poi combatteranno altre fazioni e andranno comunque ad aumentare la violenza». «Dobbiamo piuttosto cercare tutti i mezzi per fermare l'aggressore, renderlo innocuo, ma senza armarci gli uni contro gli altri».

Πηγή:

http://vaticaninsider.lastampa.it/news/dettaglio-articolo/articolo/ecumenismo-ecumenism-ecumenismo-36106/