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.
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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
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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.
Από το 1951 όμως έχουν να αναπτυχθούν διπλωματικές σχέσεις μεταξύ του Βατικανού και της Κίνας, με δεδομένο το γεγονός ότι στην χώρα η Ρωμαιοκαθολική Εκκλησία είναι χωρισμένη σε δύο μέρη. Από την μια μεριά υπάρχει η «επίσημη» Εκκλησία, γνωστή ως Πατριωτικός Καθολικός Σύνδεσμος, και από την άλλη μεριά υπάρχει μια αφανής Εκκλησία που δηλώνει υποταγή στη Ρώμη. Ο Πατριωτικός Καθολικός Σύνδεσμος απάντησε θετικά στα ανοίγματα του Πάπα Φραγκίσκου με την επισήμανση όμως ότι η κυριαρχία και η εδαφική ακεραιτότητα, δεν επιτρέπει την επέμβαση ξένων δυνάμεων να παρεμβαίνουν στα θρησκευτικά ζητήματα. Όπως δήλωσαν στο περιοδικό Global Times, απαιτούν από το Βατικανό, να σέβεται τον Ρωμαιοκαθολικό Επίσκοπο Liu Yuanlong, ο οποίος είναι και Αντιπρόεδρος του Πατριωτικού Καθολικού Συνδέσμου.