Κυριακή 28 Δεκεμβρίου 2014

Meet Britain's first 11-year-old female bishop

 

Rebecca Howarth became a 'girl bishop' earlier this month, meaning that she's technically Britain's first ever female bishop. She tells Radhika Sanghani what she wants to achieve in her role.

Britain has finally accepted women as bishops in the Church of England, and just last week, The Rev Libby Lane was announced the UK’s first ever female bishop.
But, little does Mrs Lane know that an 11-year-old girl already beat her to the title of Britain’s female bishop.
Rebecca Howarth, a Manchester schoolgirl, became ‘girl bishop’ at the start of this month, meaning she will take charge of her local Oldham Parish Church this month, until the Epiphany on January 6.
The church has previously taken on a number of boy bishops for the annual tradition, where a youth bishop takes over from the serving Bishop of Manchester - but this is the first time that a girl has taken on the role. It follows the Church of England’s decision to allow women to become bishops.
Rebecca is thrilled. “I was really excited ever since I found out I was going to be girl bishop,” she tells me. “Really women are just as good as boys I think, they’re both equal to each other. If a boy can be bishop, I don’t see why girls can’t. I just believe that girls have a right to be as good as boys.”

She welcomes the CoE’s change in legislation, not just because it has made her position possible but because it is a move in the right step for equality. Even in her primary school, she has noticed that boys sometimes feel superior to the girls.
“If we get put into groups and they’re the only boy in the group, they have a bit of a huff and a sigh,” she explains. “Sometimes they think they’re more important than us.”
She wants boys to realise that they’re not, and hopes that her new role as girl bishop will help get that message across.
It’s why she jumped at the chance as soon as her priest suggested it to her mum: “Father Derek asked my mum if I wanted to think about it and as soon as I agreed it was announced in church. They’d decided it would be nice to have a girl. If I’d disagreed there were lots of others who would have done it.”
When she was chosen at the start of the month, she took over from the church’s current bishop in a traditional ceremony. “I had to lead a few prayers,” she says. “I had to literally pull a bishop out of his chair and sit on it myself. It’s tradition. It’s a really big honour.”
  I ask her why she thinks that the church chose her for the honour, and she says it’s probably because she loves going to church so much: “I go to church every week on a Sunday. I’ve been going to church for as long as I can remember and I really enjoy Sunday School. We just have fun."
Though she admits that she struggles with the Bible: "I find it hard to understand sometimes, with all the 'thees' and 'thys' and 'hard words. The New Testament is supposed to be easier to understand than the Old Testament. I hear there’s someone called Rebecca so I’m interested in that.”

Bar the tough lexicon of the Bible, Rebecca really loves being a Christian: “I really like going to church. Sometimes before I became girl bishop I had a short prayer to read out. I like learning about God and Jesus and stuff. I think it’s really cool that there’s someone there watching us. It sort of reassures me. If you think about it when you’re feeling sad, it makes you feel better.”
She’s particularly excited to be leading the church at Christmas because the Nativity celebration is her favourite time of the year. But what Rebecca really hopes to do as girl bishop is help the congregation remember the real message behind Christmas.
“Everyone loves opening presents and eating Christmas dinner – I do it myself,” she says. “But it’s important to remember the real meaning and the story of what happened. It’s quite easy to get caught up in the presents and Father Christmases – most people get more excited about that than the real meaning. But it’s really up to other people what they do.”
Her family are thrilled by her position as girl bishop (bar her little sister who’s “feeling a bit left out”) but does this mean that Rebecca wants to follow in the footsteps of Ms Lane and become an adult bishop herself?
"I’m not really sure, maybe I’ll just wait and see what I have done as a youth bishop and think about it,” she says diplomatically. “I like writing stories, and I’d really like to be a writer, so we'll see.” Watch this space. 


Sourse:

Telegraph

Πέμπτη 25 Δεκεμβρίου 2014

Η κατά σάρκα γέννησις του Κυρίου Ιησού Χριστού

«Ἡ Γέννησίς σου Χριστὲ ὁ Θεὸς ἡμῶν
ἀνέτειλε τῷ κόσμῳ τὸ φῶς τὸ τῆς γνώσεως
ἐν αυτῇ γὰρ οἱ τοῖς ἄστροις λατρεύοντες
ὑπὸ ἀστέρος ἐδιδάσκοντο
Σὲ προσκυνεῖν τὸν ἥλιον τῆς δικαιοσύνης
καὶ Σὲ γινώσκειν ἐξ ὕψους ἀνατολήν
Κύριε δόξα Σοι


 «Ἡ Παρθένος σήμερον
τὸν Ὑπερούσιον τίκτει
καὶ ἡ Γῆ τὸ σπήλαιον
τῷ ἀπροσίτῳ προσάγει
Ἄγγελοι μετὰ ποιμένων δοξολογοῦσι
Μάγοι δὲ μετὰ αστέρος ὁδοιποροῦσι
Δι’ ἡμᾶς γὰρ ἐγεννήθη παιδίον νέον
ὁ πρὸ αἰώνων Θεός.»

Week of Prayer for Christian Unity: Theme for 2015: Jesus said to her: "Give me to drink"(John 4:7)



WCC,
At least once a year, Christians are reminded of Jesus’ prayer for his disciples that “they may be one so that the world may believe” (see John 17.21). Hearts are touched and Christians come together to pray for their unity. Congregations and parishes all over the world exchange preachers or arrange special ecumenical celebrations and prayer services. The event that touches off this special experience is the Week of Prayer for Christian Unity.
Traditionally the week of prayer is celebrated between 18-25 January, between the feasts of St Peter and St Paul. In the southern hemisphere, where January is a vacation time, churches often find other days to celebrate it, for example around Pentecost, which is also a symbolic date for unity.
In order to prepare for the annual celebration, ecumenical partners in a particular region are invited to produce a basic liturgical text on a biblical theme. Then an international editorial team of WCC and Roman Catholic representatives refines this text to ensure that it can be prayed throughout the world, and to link it with the search for the visible unity of the church.
The text is jointly published by the Pontifical Council for Promoting Christian Unity and the WCC, through the WCC's Commission on Faith and Order, which also accompanies the entire production process of the text. The final material is sent to WCC member churches and Roman Catholic episcopal conferences, and they are invited to translate the text and contextualize or adapt it for their own use.


Text:
Download : WPCU2015en.pdf

Archbishop Justin Welby's ecumenical Christmas greeting

From Lambeth Palace
'Then Herod sent the wise men to Bethlehem saying, 
Go and search diligently for the child; and when you have found him, 
bring me word so I may also go and pay him homage.’ (Matthew 2.8) 
 
The deceit and cruelty of governments and rulers has not changed in the 2000 years since King Herod. 2014 has been a year of desperate suffering for many Christians, unparalleled for centuries. Christian communities have been uprooted from the places that they have dwelt since within living memory of the time of Jesus. Along with them, others have been harried and hunted, blown up, tortured, beheaded, raped and have seen their families, their livelihoods, their futures destroyed. Indeed, the cry of the martyrs rises across the earth, ‘How long, oh Lord, how long?’
At the same time we have seen the scourge of Ebola sweep across three countries of West Africa, striking people down above all when they exhibit their deep compassion for the human dignity of others through touching and holding them, or through washing their bodies after death. The acts of love have become the means of infection and death.
In other places, immense economic poverty continues to spoil the lives and diminish the dignity of human beings. In Europe, migration across the Mediterranean has reached extraordinary levels, and the countries of Europe have ceased to see the common good as obliging them to support each other in loving and receiving those who have fled through such horrors, such dangers, and such privations. Rightly, Pope Francis has said that the Mediterranean must not become a vast cemetery. Individualism and selfishness is causing countries to withdraw into themselves and look only after their own interests.
And yet, in the midst of the raging of hunger, disease and want we continue to rejoice in the love of God seen in the helpless, unknown baby in Bethlehem 2000 years ago. In that birth we see God taking on humanity, living every aspect of human life from birth onwards. How can we not be captured by this news? People have been called to worship Jesus in their billions through the centuries, so that with them and the angels we rejoice at the presence of Christ, the promised Saviour, and the hope that he brings to the world.
He comes as the unique Saviour for the world and yet we find ourselves separated by history, creeds, cultures and habits into a church that does not respond to him with one voice. This is not lack of mutual love. In the past year, traveling to 26 countries, I have been overwhelmed by the ecumenical love I have received, as well as by my reception in the Anglican Communion. One of the most moving meetings of the year was that of Christians from all over the middle-east and the Levant coming together at Lambeth Palace to pray for the future of their communities and to testify to their suffering and yet to their hope in Christ. The impressions of that day will not leave me.
Christ our Light is our common source of strength and hope. I pray for a renewed and united spirit among all Christians to follow even more closely our Lord Jesus Christ, to bring this light to our troubled and tough world.
During this season, let also the humility of the child Jesus draw us afresh into humble love into one another, a willingness to die to our preferences and privileges so that the people of God may live and reflect the unity in trinity of the God who held nothing back, not even his own son. Let us love the world as he loved it, so that the world may know that he is indeed, ‘God with us’.
In the peace of Christ.
The Most Reverend and Right Honourable Justin Welby
Archbishop of Canterbury
Primate of all England and Metropolitan
Christmas 2014.

‘How do we welcome the tenderness of God?’ Pope Francis’ Christmas Eve homily

Pope Francis delivered the following Christmas Eve homily at the Vatican:
“The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined” (Isaiah 9:1). “ An angel of the Lord appeared to (the shepherds) and the glory of the Lord shone around them” (Luke 2:9). This is how the liturgy of this holy Christmas night presents to us the birth of the Savior: As the light which pierces and dispels the deepest darkness. The presence of the Lord in the midst of his people cancels the sorrow of defeat and the misery of slavery, and ushers in joy and happiness.
We too, in this blessed night, have come to the house of God. We have passed through the darkness which envelops the earth, guided by the flame of faith which illuminates our steps, and enlivened by the hope of finding the “great light.. By opening our hearts, we also can contemplate the miracle of that child-sun who, arising from on high, illuminates the horizon.
The origin of the darkness which envelops the world is lost in the night of the ages. Let us think back to that dark moment when the first crime of humanity was committed, when the hand of Cain, blinded by envy, killed his brother Abel (cf. Gen 4:8). As a result, the unfolding of the centuries has been marked by violence, wars, hatred and oppression. But God, who placed a sense of expectation within man made in his image and likeness, was waiting. He waited for so long that perhaps at a certain point it seemed he should have given up. But he could not give up because he could not deny himself ( 2 Timothy 2:13). Therefore he continued to wait patiently in the face of the corruption of man and peoples.
Through the course of history, the light that shatters the darkness reveals to us that God is Father and that his patient fidelity is stronger than darkness and corruption. This is the message of Christmas night. God does not know outbursts of anger or impatience; He is always there, like the father in the Parable of the Prodigal Son, waiting to catch from afar a glimpse of the lost son as he returns.
Isaiah’s prophecy announces the rising of a great light which breaks through the night. This light is born in Bethlehem and is welcomed by the loving arms of Mary, by the love of Joseph, by the wonder of the shepherds. When the angels announced the birth of the Redeemer to the shepherds, they did so with these words: “This will be a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger” (Luke 2:12). The “sign” is the humility of God taken to the extreme; it is the love with which, that night, He assumed our frailty, our suffering, our anxieties, our desires and our limitations. The message that everyone was expecting, that everyone was searching for in the depths of their souls, was none other than the tenderness of God: God who looks upon us with eyes full of love, who accepts our poverty; God who is in love with our smallness.
On this holy night, while we contemplate the Infant Jesus just born and placed in the manger, we are invited to reflect. How do we welcome the tenderness of God? Do I allow myself to be taken up by God, to be embraced by him, or do I prevent him from drawing close? “But I am searching for the Lord” – we could respond. Nevertheless, what is most important is not seeking Him, but rather allowing Him to find me and caress me with tenderness. The question put to us simply by the Infant’s presence is: do I allow God to love me?
More so, do we have the courage to welcome with tenderness the difficulties and problems of those who are near to us, or do we prefer impersonal solutions, perhaps effective but devoid of the warmth of the Gospel? How much the world needs tenderness today!
The Christian response cannot be different from God’s response to our smallness. Life must be met with goodness, with meekness. When we realize that God is in love with our smallness, that he made himself small in order to better encounter us, we cannot help but open our hearts to him, and beseech him: “Lord, help me to be like you, give me the grace of tenderness in the most difficult circumstances of life, give me the grace of closeness in the face of every need, of meekness in every conflict”.
Dear brothers and sisters: On this holy night we contemplate the Nativity scene: there “the people who walked in darkness have seen a great light” (Isaiah 9:1). People who were unassuming, open to receiving the gift of God, were the ones who saw this light. This light was not seen, however, by the arrogant, the proud, by those who made laws according to their own personal measures, who were closed off to others. Let us look to the crib and pray, asking the Blessed Mother: “O Mary, show us Jesus!”


Source:Religion News Service

Τετάρτη 17 Δεκεμβρίου 2014

Αγγλία: Χειροτονήθηκε η πρώτη γυναίκα επίσκοπος στην ιστορία της Αγγλικανικής Εκκλησίας

Anglican Communion News Service
Naftemporiki

Η Εκκλησία της Αγγλίας χειροτόνησε την Τετάρτη την πρώτη γυναίκα επίσκοπο, ανατρέποντας μία παράδοση η οποία ίσχυε επί αιώνες.

Η 48χρονη αιδεσιμοτάτη Λίμπι Λέιν χειροτονήθηκε νέα επίσκοπος του Στόκπορτ της βόρειας Αγγλίας.

«Είναι αναπάντεχη χαρά η παρουσία μου σήμερα εδώ. Είναι μία αξιοσημείωτη μέρα για μένα και αντιλαμβάνομαι ότι είναι μία ιστορική μέρα για την εκκλησία», είπε η κ. Λέιν, κατά την χειροτονία της.

«Αντιλαμβάνομαι αυτό το πρωινό τις αμέτρητες γυναίκες και άνδρες που επί δεκαετίες ανέμεναν την ώρα που η Εκκλησία της Αγγλίας θα ανακοίνωνε την πρώτη γυναίκα επίσκοπο», είπε η ίδια.

Η κ. Λέιν είναι παντρεμένη με τον αιδεσιμότατο Τζορτζ Λέιν, εφημέριο στην εκκλησία του αεροδρομίου του Μάντσεστερ και έχουν δύο ενήλικα παιδιά.

Από το 2000 μέχρι σήμερα, υπηρετεί στην επισκοπή του Τσέστερ, στη βορειοδυτική Αγγλία.

Τον περασμένο Ιούλιο, η Γενική Σύνοδος της Εκκλησίας της Αγγλίας, η οποία συγκλήθηκε στο Γιορκ, στη βόρεια Αγγλία, τάχθηκε υπέρ μιας μεταρρύθμισης που δίχαζε εδώ και δεκαετίες την Αγγλικανική Εκκλησία, ενώ στη συνέχεια το βρετανικό κοινοβούλιο ψήφισε υπέρ της μεταρρύθμισης.

Την πρόταση προωθούσε ο αρχιεπίσκοπος του Καντέρμπουρι Τζάστιν Ουέλμπι, πνευματικός ηγέτης των 80 εκατομμυρίων Αγγλικανών σε όλο τον κόσμο.

Η Αγγλικανική Εκκλησία επέτρεπε τη χειροτονία γυναικών ιερέων, όχι όμως και επισκόπων, από το 1994.

Ο Βρετανός πρωθυπουργός Ντέιβιντ Κάμερον συνεχάρη μέσω Twitter την κ. Λέιν. «Συγχαρητήρια στην αιδεσιμότατη Λίμπι Λέιν η οποία έγινε η πρώτη γυναίκα επίσκοπος της Εκκλησίας. Ένας ιστορικός διορισμός και μία σημαντική μέρα για την ισότητα».

Οι πολέμιοι της χειροτονίας γυναικών επισκόπων στη Μεγάλη Βρετανία υποστηρίζουν ότι κάτι τέτοιο θα παραβίαζε την παράδοση του αποκλειστικά ανδρικού κλήρου, η οποία χρονολογείται από τους Δώδεκα Αποστόλους, ενώ οι υπέρμαχοι ότι είναι ζήτημα ισότητας.

Γυναίκες επίσκοποι υπάρχουν στις ΗΠΑ, την Αυστραλία, τον Καναδά, τη Νέα Ζηλανδία, ωστόσο οι αγγλικανικές εκκλησίες σε πολλές αναπτυσσόμενες χώρες δεν τις χειροτονούν ως ιερείς.


Church of England’s first woman bishop chosen Church of England expected to announce the appointment its first female bishop just four weeks after historic change to canon law



The Church of England is poised to announce the appointment of its first female bishop marking the end of centuries of all-male leadership.
The Telegraph understands that a female priest has been chosen as the new Bishop of Stockport which has been vacant since May when the previous holder, the Rt Rev Robert Atwell, was made Bishop of Exeter.
The historic appointment comes just four weeks after the Church of England’s ruling General Synod formally enacted a change to canon law opening the episcopate to women for the first time, ending 40 years of legislative wrangling and almost a century of campaigning.
The identity of the new bishop is a closely guarded secret but it is understood an announcement of the appointment, by the Queen, will be made by Downing Street on Wednesday.
The Telegraph has also learnt that new legislation to fast-track women bishops into the House of Lords will be introduced to Parliament on Thursday.

Ministers hope it will mean the first female clerics will be taking their places among the upper chamber's “Lords Spiritual” before the general election in May.
The new Bishop of Stockport will, however, not be in line to enter the Lords as the post is a junior, or suffragan, see within the Diocese of Chester.
Suffragan bishops can be appointed more quickly than those in charge of a diocese, as they are chosen by the diocesan bishop, side-stepping much of the formality.
But it is the thought that the first female diocesan bishop could be chosen in the New Year. The Diocese of Southwell and Nottingham signalled recently that female candidates had been considered for its vacancy.
The Church of England ldeclined to comment on the Stockport apointment. A spokesman said: “We do not comment on speculation regarding the announcement of bishops.”
Meanwhile a bill to be presented to the Commons on Thursday will suspend the current rules governing appointments of bishops to the Lords for 10 years to allow future female bishops to leap-frog their male colleagues into the upper house.
All three main Westminster parties have signalled their backing for the move which would allow a limited form of positive discrimination to end the current all-male bishops’ bench in the Lords.
Sam Gyimah, the Cabinet Office minister set to steer the legislation through the Commons, said it was hoped it would clear both houses and receive Royal Assent by the spring.
The decision to devote legislative time to the bill, which was not a manifesto commitment, in the final months of the current Parliament is an indication of the level of importance David Cameron attaches to the issue.
Mr Gyimah said: “Thursday is the formal introduction of the Bill in the Commons, it will then be published and will have a date for second reading, if all goes according to plan, early in the New Year with a view to completing the parliamentary stages and receiving Royal Assent before the end of this Parliament.
“Ordinarily there is a period of time before acts come into force but this would come into effect virtually immediately so it is possible that you will have a woman bishop in the House of Lords by time of the general election.”
As part of the Church of England’s unique established position, 26 Anglican bishops are entitled to sit in the House of Lords.
While the five most senior figures in the Church – the Archbishops of Canterbury and York and bishops of London, Durham and Winchester – automatically join the upper house, the remaining seats are allotted to those who have been bishops for longest.
As there are more than 40 bishops eligible to sit in the Lords in principle, it means most must have to wait several years for one of the current Lords Spiritual to retire before taking their place.
The new bill would suspend that rule for a decade to give female diocesan bishops priority over their male counterparts if a vacancy on the bishops’ bench opens up.


Sourse:

Τelegraph

Δευτέρα 15 Δεκεμβρίου 2014

Enzo Bianchi: ecumenismo l’unità «plurale» dei cristiani.


​Va riconosciuto che papa Francesco, fin dai primi giorni del suo pontificato, ha saputo suscitare attese di una più profonda comunione tra le Chiese, con parole e gesti riconosciuti anche dai non cattolici come derivanti dal Vangelo, obbedienti alla volontà di Gesù espressa nella preghiera ultima al Padre: «Che siano uno perché il mondo creda» (Gv 17,21). Il pellegrinaggio in Terrasanta e l’incontro con il patriarca ecumenico di Costantinopoli e agli altri patriarchi presenti a Gerusalemme, il recente viaggio a Istanbul con i ripetuti incontri con Bartholomeos, l’accoglienza e il dialogo - potremmo dire inaugurato da papa Francesco - con gli evangelicali, la gioia con cui egli incontra autorità delle Chiese non cattoliche sono segni evidenti di un clima mutato. Va anche notato che oggi nell’oriente ortodosso vi sono alcuni patriarchi, come il "papa" copto Tawadros II o Youhanna X di Antiochia, che si sono mostrati aperti e seriamente impegnati nel dialogo intraecclesiale. Condizioni favorevoli, dunque, per il dialogo specialmente tra Chiesa cattolica e Chiese ortodosse - quattordici Chiese autocefale - anche se tensioni e rivalità tra le autorità di queste Chiese creano complicazioni e rallentamenti.

Una tappa comunque importante nel dialogo teologico è rappresentata dal Documento di Ravenna, firmato nel 2007 dalle Chiese ortodosse e dalla Chiesa cattolica, in cui si afferma concordemente che non c’è sinodalità senza protos, un "primo" e non c’è protos senza sinodalità: questo a livello diocesano, regionale e universale, con il connesso riconoscimento che a quest’ultimo livello il protos è ravvisabile nel vescovo di Roma, «la Chiesa che presiede nella carità», secondo l’espressione di sant’Ignazio di Antiochia, alla quale spetta un primato.

L’ultima riunione della commissione di dialogo cattolico-ortodosso, tenutasi ad Amman, ha dato segni di impasse, ma il dialogo prosegue e la celebrazione del sinodo panortodosso nel 2016 potrà rappresentare un’occasione di impulso e di sinfonia tra le Chiese ortodosse. Così, il dialogo con l’ortodossia resta intenso, soprattutto con il patriarcato ecumenico di Costantinopoli: papa Francesco a questo proposito ha dichiarato che «per giungere alla meta sospirata della piena unità, la Chiesa cattolica non intende imporre alcuna esigenza, se non quella della professione della fede comune»; quanto al ministero petrino, ha affermato che intende continuare il confronto richiesto da Giovanni Paolo II nell’enciclica Ut unum sint perché, ispirati dalla prassi del primo millennio, si giunga a un accordo sulle «modalità con le quali garantire la necessaria unità della Chiesa nelle attuali circostanze», cioè sulla forma dell’esercizio del primato. Colpiscono in questo senso le parole di papa Francesco che legge le scomuniche comminate reciprocamente tra Roma e Costantinopoli come un evento dovuto al fatto che «la Chiesa guardava a se stessa e non guardava a Gesù Cristo!».

Parimenti colpiscono le parole del patriarca Bartholomeos circa «l’idea dell’impero cristiano e della societas cristiana, che hanno travalicato il principio buono per introdurre lo spirito mondano» e questo perché «il seduttore del mondo ha cercato e cerca di rendere vano l’annuncio del Vangelo». Una convergenza di pensiero tra Francesco e Bartholomeos che stupisce, ma che si coglie nettamente dagli incontri e dalle parole che si scambiano.

Parallelamente al dialogo con le Chiese ortodosse, prosegue da parte cattolica il dialogo con le Chiese orientali. La strada è ancora lunga, ma la volontà c’è e l’ecumenismo del sangue è eloquente come mai e fa riscoprire come per ogni cristiano sia decisivo il battesimo. Ma l’unità visibile può essere ritrovata come nei primi secoli: un’unità plurale, che contiene la ricchezza della differenza e sa trascendere i conflitti che non possono essere rimossi nel cammino della Chiesa nella storia.
Ma se sono così carichi di speranza i dialoghi con le Chiese d’oriente, occorre ammettere  -  con rincrescimento ma con chiarezza - che più difficili si fanno i dialoghi con le altre Chiese: un ultimo esempio viene dai rapporti con i vetero-cattolici a causa dei loro accordi di intercomunione con Chiese della Riforma come quelle luterane o della Comunione anglicana.

Per la Chiesa cattolica, che riconosce ai vescovi vetero-cattolici la successione apostolica e la conseguente validità dei sacramenti, sorge ora una domanda circa la loro comprensione della dottrina del ministero: è ancora quella condivisa? Un dialogo che si fa ancor più accidentato con quelle Chiese della Riforma dove l’ammissione delle donne al ministero episcopale e l’approfondirsi di un distacco su molti temi di morale cristiana accentuano le divergenze. Semplificando in modo forse eccessivo, si potrebbe dire che tra Chiesa cattolica e Chiese della Riforma c’è stato un avvicinamento nella dottrina, soprattutto sull’eucaristia, ma un allontanamento sempre più marcato in ambito etico, in particolare per ciò che concerne la morale sessuale e matrimoniale.

Inoltre occorre registrare che con queste Chiese si è fatto più evanescente lo scopo stesso dell’ecumenismo: si è fatta strada infatti l’idea che occorra solo riconoscersi reciprocamente, che non si debba cercare un’unità visibile nella professione di fede e che ci si debba perciò rassegnare alle attuali divergenze perché si pensa che la Chiesa è sempre stata divisa e che le diverse confessioni cristiane sono tutte legittime. Ma per la Chiesa cattolica e per quelle ortodosse, così come anche per molti teologi, pastori e fedeli protestanti, l’unità della Chiesa sta nella volontà di Cristo e ad essa non si può rinunciare: equivarrebbe a dichiarare che il divisore ha la vittoria e che si accoglie un pensiero debole in cui tutto si eguaglia senza una regula fidei.

Oggi poi prende sempre più corpo una novità che riguarda da vicino l’ecumenismo: l’emergenza delle comunità ecclesiali di matrice evangelicale e carismatica. Sono una pleiade di comunità locali, una rete di Chiese senza strutture unitarie che conta ormai 600 milioni di fedeli in tutto il mondo. È una nuova forma di vivere il cristianesimo che entra nella storia, dopo la divisione tra Oriente e Occidente nell’XI secolo e il discrimine della Riforma nel XVI secolo. È molto difficile descrivere questo fenomeno cristiano così variegato, parcellizzato, mobile... Si tratta di capire queste realtà che conoscono una grossa carica missionaria e una forte espansione: come tracciare un dialogo con queste realtà? Che rappresentatività di questa miriade di comunità si può delineare per un dialogo efficiente e fruttuoso? Si possono certo fare incontri personali in cui l’essere cristiani implica il rispetto, la collaborazione, il riconoscimento del battesimo come fondamento della vita cristiana, ma resta vero che la realtà evangelico-pentecostale è una nebulosa con cui il confronto dottrinale è difficile, esile e non sempre possibile.

Dobbiamo d’altronde tenere conto di tre evidenze: innanzitutto, l’ecumenismo ha solo un secolo di vita e, per la Chiesa cattolica, solo cinquant’anni di pratica autorizzata a livello ecclesiale. Inoltre esistono situazione di "non contemporaneità" tra le Chiese: le rispettive storie sono diverse, altro è l’Occidente, altro il Medio Oriente, altro l’emisfero Sud del mondo e altro ancora l’Estremo Oriente. Dovremmo avere l’onestà di riconoscere che sovente non siamo culturalmente contemporanei. Infine, legato a questo dato, va costatato che oggi più che mai si fanno sentire come determinanti le differenze culturali. Davvero nuove sfide ci attendono, nuove congiunture ci condizionano. Ma l’ecumenismo non è una moda e nemmeno un segno dei tempi: sta nella volontà del Signore Gesù Cristo ed essere ecumenici fa parte dell’essere cristiani. 


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ΣΥΝΑΝΤΗΣΗ ΤΟΥ ΠΑΤΡΙΑΡΧΟΥ ΚΥΡΙΛΛΟΥ ΜΕ ΤΟΝ ΠΡΟΪΣΤΑΜΕΝΟ ΤΗΣ ΔΙΕΥΘΥΝΣΕΩΣ ΘΡΗΣΚΕΥΤΙΚΩΝ ΥΠΟΘΕΣΕΩΝ ΤΗΣ ΤΟΥΡΚΙΑΣ



Με τον κ. Mehmet Görmez Προϊστάμενο της Διευθύνσεως θρησκευτικών υποθέσεων της Τουρκικής Δημοκρατίας  είχε συνάντηση στις 11 Δεκεμβρίου 2014 ο  Πατριάρχη Ρωσίας Κύριλλος στην Πατριαρχική κατοικία στη Μόσχα.

Επίσης συμμετείχαν ο Πρέσβης της Τουρκίας στη Μόσχα κ. Ümit Yardım, ο σύμβουλος του Πρέσβεως κ. Mehmet Emin Kiraz, ο σύμβουλος επί θρησκευτικών θεμάτων της Πρεσβείας της Τουρκικής Δημοκρατίας στη Ρωσική Ομοσπονδία κ. Dursun Aygün.

Από το Τμήμα Εξωτερικών Εκκλησιαστικών Σχέσεων του Πατριαρχείου Μόσχας συμμετείχαν οι Αναπληρωτές Πρόεδροι Πρωθιερέας Νικόλαος Μπαλασώφ και Αρχιμανδρίτης Φιλάρετος Μπουλέκωφ.

Καλωσορίζων τον προσκεκλημένο ο Αγιώτατος Πατριάρχης Κύριλλος αναφέρθηκε στη γενομένη το 2011 συνάντηση με τον κ. Mehmet Görmez, διά της οποίας τέθηκε αρχή στις συστηματικές σχέσεις μεταξύ του Πατριαρχείου Μόσχας και μουσουλμάνων ηγετών της Τουρκίας. Μεταξύ όσων συμφωνήθηκαν τότε ήταν ο σύσταση ομάδας εργασίας επί διαλόγου μεταξύ της Ορθοδόξου Εκκλησίας της Ρωσίας και της Διευθύνσεως θρησκευτικών υποθέσεων της Τουρκικής Δημοκρατίας.

Στα πλαίσια των συναντήσεων της ομάδας εργασίας συζητούνται ειδκότερα δε θέματα προσκυνηματικών περιηγήσεων και θρησκευτικού τουρισμού, ανταλλαγές φοιτητών. Ο Αγιώτατος Πατριάχης Κύριλλος εισηγήθηκε τις τακτικές συναντήσεις της ομάδας εργασίας και τη διεύρυνση του θεματολογίου.

«Θα ήταν καλό να συμμετέχουν στην ομάδα και από τις δύο πλευρές οι επιστήμονές μας, διότι είναι μεγάλη ανάγκη να εξετάζουμε από κοινού το τι γίνεται με τον ανθρώπινο πολιτισμό. Είναι προφανές ότι ο δυτικός πολιτισμός, η σύγχρονη δυτική κουλτούρα έχουν χάσει τη σχέση τους με τη θρησκεία και δεν είναι δυνατόν πλέον να χαρακτηρίσουμε το δυτικό κόσμο ως χριστιανικό. Οι θρηκευτικές αξίες σχεδόν έχουν φύγει από το δημόσιο χώρο. Ψηφίζονται νόμοι οι οποίοι έρχονται σε αντίθεση με τις θείες εντολές και την παραδεδομένη ηθική».

Σύμφωνα με τον Αγιώτατο Πατριάρχη οι ως άνω εξελίξεις δεν επιμαρτυρούν μια απλή πολιτιστική στροφή μακριά από τις θρησκευτικές πηγές αλλά το ιδεολογικό χάσμα.

«Φρονώ ότι πρέπει από κοινού να μιλήσουμε δημοσίως για αυτά τα θέματα, τόνισε ο κ. Κύριλλος και συνέχισε, ότι πρέπει να αντιδράσουμε σ΄εκείνα, τα οποία δεν αντιστοιχούν στις θρησκευτικές μας πεποιθήσεις».

Ο  Πατριάρχης Ρωσίας  Κύριλλος επίσης έκανε αναφορά στη συνεργασία με τη Ρωμαιοκαθολική Εκκλησία: «Οι Ρωμαιοκαθολικοί έχουν κρατήσει τη βιβλική παράδοση, αλλά είναι ολοένα κα πιο δύσκολο να δηλώνουν τη θέση τους. Προσπαθούμε με κάθε μέσο να στηρίζουμε τη Ρωμαιοκαθολική Εκκλησία. Κρίνουμε είναι ανάγκη να αναπτύσσουμε το διάλογο με αυτή επί των ἐν λόγῳ θεμάτων».

Συνεχίζοντας τη σκέψη του ο Αγιώτατος κ. Κύριλλος τόνισε την ανάγκη συσφίξεως σχέσεων με τον ισλαμικό κόσμο και λοιπές θρησκευτικές ομάδες, οι οποίες ακολουθούν τις θεόσδοτες ηθικές αρχές.

Ο Προκαθήμενος της Ορθοδόξου Εκκλησίας της Ρωσίας εξέφρασε τη βαθιά του ανησυχία για τη χριστιανοφοβία, η οποία απλώνεται τώρα στη Μέση Ανατολή. «Ανησυχούμε πολύ για τα τεκταινόμενα στις χώρες όπως το Ιράκ, η Συρία και άλλες, όπου οι μαχητές εξοντώνουν τους χριστιανούς. Στο βόρειο Ιράκ στην περιοχή της Μοσούλης έχει αποδεκασθεί ο χριστιανικός πληθυσμός. Κατατρέφονται Ιεροί Ναοί, οι χριστιανοί είτε εξολοθρεύουνται είτε εξισλαμίζονται, είτε υποδουλώνονται, είτε καταβάλλουν ειδικούς φόρους».

Η Ρωσική Εκκλησία ανησυχεί πολύ για την τύχη των δυο απαχθέντων χριστιανών Ιεραρχών – Μητροπολιτών Χαλεπίου Παύλου και μαρ Γρηγορίου Ιωάννου Ιμπραίμ, υπογράμμισε ο Ρώσος Προκαθήμενος.

Σύμφωνα με τον Αγίωτατο κ. Κύριλλο το πρόβλημα της χριστιανοφοβίας είναι επίκαιρο και για τις δυτικές χώρες.

Ταυτόχρονα ο Προκαθήμενος της Ρωσικής Εκκλησίας αναφέρθηκε και στο πρόβλημα της ισλαμοφοβίας. Όπως πιστεύει ο κ. Κύριλλος θα ήταν χρήσιμο να εξετασθούν από κοινού αυτά τα φαινόμενα και να αξιολογηθούν οι επιμέρους καταστάσεις.
Ο Αγιώτατος κ. Κύριλλος υπέδειξε τις καταστροφικές συνέπειες της δράσεως των ριζοσπαστικών δυνάμεων και ειδικότερα δε της ομάδας «Ισλαμικό κράτος». «Δεν με εγκαταλείπει η σκέψη ότι η «αραβική άνοιξη» και η ανάδειξη των μουσουλμανικών ριζοσπαστικών παραστρατιωτικών δυνάμεων, οι δημόσιες εκτελέσεις των ανθρώπων όλα αυτά στοχεύουν στη δαιμονονποίηση  του Ισλάμ μπροστά στη διεθνή κοινωνική γνώμη», είπε εν κατακλείδι ο Πατριάρχης Κύριλλος.

Ακολούθησε η ανταλλαγή ενθυμίων.
 


Πηγή:

Τμημα Εξωτερικών και Εκκλησιασιτκών Υποθέσεων Πατριαρχείου Ρωσίας

Τρίτη 9 Δεκεμβρίου 2014

Ioannis of Pergamon: The meeting at the Phanar took place in “anticipation” of full communion




Gianni Valente Rome
Pope Francis has publicly referred to him as the greatest Christian theologian around. But Joseph Ratzinger also held him in high regard when he was Pope. The Metropolitan of Pergamon, Ioannis Zizioulas, previously a member of the Synod of the Ecumenical Patriarchate of Constantinople, attended the Divine Liturgy for the Feast of St. Andrews alongside Pope Francis and the Cardinal Secretary of State, Pietro Parolin, on Sunday 30 November. Under the vaults of the Patriarchal Church of St. George in the Phanar on the Golden Horn, Metropolitan Ioannis – who co-chairs the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church – was also struck by the words the Bishop of Rome pronounced at the time. Particularly when the Pope said that in the context of the efforts being made to achieve full unity between Catholic and Orthodox Christians, the Catholic Church "does not intend to impose any conditions except that of the shared profession of faith”.

Those were powerful words the Pope pronounced at the Phanar Your Eminence.
Coming from a Pope, those words are very powerful indeed and represent a big step forward, which the Orthodox will appreciate. Because for many centuries, the Orthodox believed that the Pope wanted to subjugate them. And now we see this is not in any way true. The emphasis he placed on professing and sharing the same faith is also important. Professing the same faith is the only basis of our unity. The question is recognising what that same faith is; we need to profess this faith together in order for us to be in full communion.

Which criterion should be followed? 
For us members of the orthodox Church, the common faith that makes full communion possible is the one professed in the 7 Ecumenical Councils of the first millennium. We need to clarify, from a Catholic point of view, whether a common faith that allows for sacramental communion should also include certain doctrines and dogmatic definitions which were established unilaterally by the Catholic Church. This point needs to be clarified in order to determine what concrete consequences may derive from the Pope’s words at the Phanar.

Is this clarification also to do with the Pope’s role and his ministry?
Of course. If the reference criterion being looked at were the shared understanding of the role of the Bishop of Rome which prevailed in the first millennium, then there would be no problem. We know that in the second millennium, different conceptions of the papacy emerged. And this issue has been at the centre of the Commission for Theological Dialogue Between the Catholic and Orthodox Churches’ work for years. In the first millennium, the question surrounding the primacy of the Bishop of Rome was not about him not being recognised as an individual, but as the head of his Church. When we speak about primacy, we refer to the primacy of Roman Catholic Church, which is exercised by the Pope, who is Bishop of that see.

Is Christian unity only of interest to Christians? 
In the speech he gave at the end of the liturgy for the Feast of St. Andrews, Patriarch Bartholomew reiterated that the Church does not exist for itself but for the whole world. For the salvation of men and women who live in the world. Unity also helps give a stronger common testimony in the face of the problems that afflict the world and society today. Environmental problems, for example, or problems linked to the protection of creation. This is another important message that came through from the Pope’s visit to the Phanar.

Some say Christians should work together on concrete issues, leaving aside their attempts to mend theological and sacramental divisions. What do you think? 
We tend to distinguish between co-operation and aspirations of unity. I believe “collaboration” is not enough. Our greatest wish is to achieve full communion in the Eucharist and across the Church’s structures. This is not yet possible. But it is still something we cannot forget or put aside.

The Ecumenical Patriarch said that Pope Francis has reignited hope among Orthodox faithful by assuring that the Churches will return to full communion during his.
The current Pope has given some very important signs that give us the hope that quick progress will be made in achieving full communion. The way in which he is carrying out his ministry removes the many apprehensions and fears of the past. With the current Bishop of Rome we are seeing a ministry os charity and service. And this really is a big step forward. Furthermore, in some parts of the world like the Middle East, Christians are suffering and their persecutors do not stop to ask them whether they are Catholic or Orthodox. All that matters is that they are Christian. This means that from the outside, we are seen as one family, the divisions we sometimes seem to have grown used to, are of no consequence. This also suggests that whether we like it or not, with this Pope and under the current circumstances, so many opportunities are presenting themselves from an ecumenical point of view.

On the way back from Istanbul, Pope Francis quoted Patriarch Athenagoras who suggested that to make progress on the path toward full unity, all theologians needed to be left on an island to discuss, while the Churches went on with their work. “If we wait for theologians to reach an agreement,” the Pope said, “that day will never come!”
Yes, this may be true. But at the same time, history tells us that theology has divided the Church. So now, theology must help remedy and unite the Church. We cannot ignore the theological disagreements that have caused division in the Church.

Will the pan-Orthodox Synod due to take place in 2016 deal with the question of unity with the Catholic Church?
Perhaps, but only in broad terms. It could be the right time to take stock of the big steps forward that have been made. But I do not think we will see anything more than this. The focus will be mainly on existing problems in the Orthodox world.

The latest theological discussions between the Catholic and Orthodox Churches have not yielded many results, particularly due to the divisions that have emerged between the Orthodox Churches. How do you explain his?
It is important for the Orthodox Churches to be united. Unfortunately I see some Orthodox adopting the old attitudes of hostility toward the Catholic Church and toward the papacy. And this certainly does not make the situation any easier.


Source:Vatican Insider
 

Σάββατο 6 Δεκεμβρίου 2014

Αμερικής Δημήτριος: Ο διάλογος Βαρθολομαίου - Φραγκίσκου ενισχύει τη συνεργασία


«Ο διάλογος του Πατριάρχη Βαρθολομαίου με τον Πάπα Φραγκίσκο δεν αποτελεί "συνθηκολόγηση" ή "υποταγή" της Ορθοδοξίας. Αντίθετα, ενισχύει τη δυνατότητα συνεργασίας και την αναζήτηση λύσεων σε άμεσα προβλήματα που αφορούν τη φτώχεια, τη βία (τρομοκρατία) και τη νεολαία» δήλωσε ο αρχιεπίσκοπος Αμερικής Δημήτριος, ο οποίος συμμετείχε στις συναντήσεις και τις θρησκευτικές τελετές που πραγματοποιήθηκαν στο Πατριαρχείο, στη διάρκεια της πρόσφατης επίσκεψης στην Κωνσταντινούπολη του προκαθημένου της Ρωμαιοκαθολικής Εκκλησίας.

Αποτιμώντας το αποτέλεσμα της επίσκεψης του Πάπα Φραγκίσκου και τις συζητήσεις που είχε με τον Οικουμενικό Πατριάρχη Βαρθολομαίο, ο αρχιεπίσκοπος Δημήτριος τόνισε:

«Είναι πράγματα που είναι οφθαλμοφανή και δεν χρειάζονται ιδιαίτερη σοφία. Πρώτον, τέτοιου είδους συναντήσεις ενισχύουν την επικοινωνία. Κι όταν συμβαίνει κάτι τέτοιο, αυτομάτως ενισχύεται ο διάλογος. Κι αυτή είναι η πρώτη σοβαρή επίπτωση της συνάντησης. Επίσης, αυξάνεται η δυνατότητα συνεργασίας για αντιμετώπιση γενικότερων θεμάτων. Και να αναφέρω ένα παράδειγμα: Ο Πάπας είπε -και ο Πατριάρχης είναι ακριβώς στην ίδια γραμμή- ότι αντιμετωπίζουμε ένα μεγάλο θέμα, τη φτώχεια με όλες τις συνέπειές της. Και φτώχεια με την πλατύτερή της έννοια: στέρηση δυνατοτήτων, καταστάσεις καταπίεσης κλπ. Επομένως, η φτώχεια είναι ένα θέμα στο οποίο πρέπει να εργαστούμε. Δεύτερο, είναι το θέμα που λέγεται βία στον κόσμο και η οποία εκφράζεται σε ακραίες μορφές, ακόμη και από θρησκευτικές κοινότητες. Και το τρίτο, είναι η νεολαία. Δεν θέλουμε να δούμε μια νεολαία η οποία δεν θα έχει μέλλον».

Ο κ. Δημήτριος σημείωσε ότι «αυτά τα ζητήματα, λοιπόν, μπορούν να προωθηθούν από πλευράς συγκεκριμένων μορφών αντιμετωπίσεως και δράσεως όταν υπάρχει μια αυξημένη συνεργασία». «Αυτά δεν έχουν καμία σχέση και καμία σύνδεση με τους φόβους ορισμένων ακραίων ανθρώπων περί "συνθηκολόγησης" ή "υποταγής" της Ορθοδοξίας. Τίποτα απ' αυτά. Διάλογος σημαίνει δυνατότητα συνεργασίας με σκοπό να αναζητηθούν λύσεις, με αποτελεσματικό τρόπο, σε άμεσα προβλήματα, κοινωνικά και διεθνή, που αφορούν την φτώχεια, τη βία και τη νεολαία και τα οποία δεν θίγουν το δόγμα, γιατί υπάρχουν πολύ σαφείς τοποθετήσεις. Και δεν αποτελεί "συνθηκολόγηση" ή "υποταγή" της Ορθοδοξίας», τόνισε.

Ακόμη, ο αρχιεπίσκοπος Αμερικής ανέφερε ότι «η συνάντηση έγινε σε πνεύμα εγκαρδιότητας» και σημείωσε: «Ο Πάπας είναι ένας άνθρωπος που δείχνει ταπείνωση, δεν δείχνει έπαρση. Ενώ είναι σαφής σε ορισμένες πολύ ισχυρές ιδέες, από την άλλη μεριά, είναι ο άνθρωπος που είναι πολύ ανοικτός σε συνεργασία. Αυτή η επικοινωνία έχει αυξήσει την ευκολία επικοινωνίας με τον Πατριάρχη. Δηλαδή, είναι άνετοι και οι δυο όπως συζητούν, πράγμα το οποίο δεν είναι εύκολο να γίνει. Επομένως, αυτό είναι μεγάλο πλεονέκτημα, γιατί πολλές φορές αυτή η άνεση επικοινωνίας λύει προβλήματα τα οποία δεν λύνονται εύκολα. Μπορεί να ασχολούνται με κάτι για χρόνια και όταν πουν "κοιτάξτε, κλείστε το θέμα", κλείνει, γιατί υπάρχει αυτή η ανεπτυγμένη επικοινωνία που βοηθάει πάρα πολύ σε αντιμετώπιση θεμάτων για τα οποία υπάρχουν ανάγκες. Ο Χριστιανισμός είναι η κατεξοχήν θρησκεία της αγάπης, της φροντίδας για τους ανθρώπους και θέλουμε με κάθε τρόπο να έχουμε αυξημένες δυνατότητες προς αυτή την κατεύθυνση».


Πηγή:

ethnos