DOCSLIB.ORG

The Movement Toward Antiochian Unity

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Movement Toward Antiochian Unity THE MOVEMENT TOWARD ANTIOCHIAN Fathers of the East during the first millenium, this synod] “that since receiving the mutual representa- UNITY before the separation.” tives in the 1974 synod with great love, we look forward With only two exceptions, all the hierarchs pre- together to Antiochian unity, preserving our one her- n Eastern Christian thought the Holy Trinity itage and one worship which is the fount of one belief.” – one in essence but distinct in persons – sent at the synod individually signed this profession of faith. The document was then presented to the Melkite 2. They all look forward to the day when the is the model for unity in the Church. The Melkite Greek Catholics and the Greek Orthodox in the I distinctness of the Father, Son and Holy Patriarch, Maximos V, and the Greek Orthodox Patri- Antiochian patriarchate return to being one Church Spirit is not in conflict with their unity as arch of Antioch, Ignatius IV. The profession was accom- panied by an endorsement by the Greek Orthodox and one patriarchate. They affirm to all that this reunifi- one God. So too the Church is meant to be one in es- cation does not mean a victory of one church over an- sentials without losing the distinct theology, spirituality, Metropolitan of Byblos and Batroun, George Khodr which states, “I consider this profession of faith of Kyr other, or one church going back to the other, or the liturgy or organization by which they strive to express melting of one church into the other. Rather, it means the mystery of Christ. Elias Zoghby to fulfill the necessary and sufficient con- ditions to re-establish the unity of the Orthodox putting an end to the separation between the brothers EXPERIENCE OF THE MIDDLE EAST Churches with Rome.” that took place in 1724 and led to the existence of two In the year that followed the bishops took anoth- separate independent patriarchates, and returning to- he history of the Churches of the Middle gether to that unity that prevailed in the one Antiochi- East bears eloquent witness to legitimate er important step to bring unity a bit closer. The Melkite bishops at their July, 1996 Synod meeting in an patriarchate before the separation. pluralism. On the positive side, the various 3. They see that this reunification has become T local Churches developed complementary Rabweh, Lebanon unanimously approved a statement possible today due to the progress in the communion traditions in harmony with their respective entitled Reunification of the Antiochian Patriarchate. It was then presented to the Greek Orthodox Patriarch of of faith that has taken place through the grace of God cultures (Greek, Syriac, Assyrian, Armenian, Coptic), in recent years on the international level through the which enrich us all. When these Churches diverged in Antioch, Ignatius IV and has since been circulated widely. The text is as follows: Joint International Theological Commission between what was seen to be essentials, however, their distinct- the Roman Catholic Church and the Orthodox Church- ness became the basis of disunity. And this disunity REUNIFICATION OF THE ANTIOCHIAN es. This commission produced four documents an- gave people cause to say that the Christians got PATRIARCHATE nouncing unity of faith in basic doctrines: “The Mystery the message of Christ all wrong. Thus Islam came to of the Church and of the Eucharist in the Light of the the fore. he Fathers of the Synod of the Melkite Mystery of the Holy Trinity” (1982), “Faith, Sacraments During the c. 1200 years of the rule of Arab Greek Catholic Patriarchate convened in and the Unity of the Church” (1987), “The Sacrament of and Turkish caliphs in the Middle East, the various Rabweh, Lebanon July 22 to July 27, 1996 and Orders in the Sacramental Structure of the Church” Christian Churches were somewhat frozen in time by T studied the documents presented by the (1988), “Uniatism, Method of Union in the Past, and the the politics of the age. This helped maintain their dis- patriarchal commission established by His Present Search for Full Communion” (Balamand, 1993). tinctness but also their disunity, as overlords never Beatitude Maximos V (Hakim) on March 25, 1996. This They consider their task of reestablishing communion seek to unify their subjects. Only in the present day commission consists of Archbishops Elias Zoghby and within the Church of Antioch a part of reestablishing have all these Churches begin to rediscover their unity Cyril Salim Bustros; the patriarch asked them to do full communion between the Catholic Church and the and express their common faith in Christ in various whatever is necessary through communications and Orthodox Churches on the international level. official statements. meetings with the Orthodox patriarchal and synodal 4. The Joint Commission will discuss one point Such an initiative, of great important for the commission to reach Antiochian unity through one- further, that is, “The role of the Bishop of Rome in the Melkite Church, took place at the 1995 session of the ness of heart, and to find ways for the two Churches- Church and in the Ecumenical Councils.” On this sub- Synod of Bishops of our patriarchate. Kyr Elias Zoghby, Melkite Greek Catholic and Greek Orthodox-to return ject the Fathers of the Synod adopt what was stated in the retired Archbishop of Baalbeck, and a long-time to communion with each other and into unity within the Second Vatican Council: “To give due consideration leader among the Melkite bishops, offered the follow- one Antiochian patriarchate. His Beatitude, Patriarch to this special feature of the origin and growth of the ing statement as an indication of how the Melkite Maximos V and the Fathers of the Holy Synod are hap- Eastern Churches and to the character of the relations Church's stance on Christian unity might be expressed. py to report the following: which obtained between them and the Roman See be- 1. They thank His Beatitude, Patriarch Ignatius IV fore separation” (Decree on Ecumenism #14); and also “I believe everything which Eastern (Hazim) and the Synod of the Greek Orthodox Church what His Holiness, Pope John Paul II said in his encycli- Orthodoxy teaches. for their concern on this subject, and the brotherly an- cal That All May be One (Ut Unum Sint) #61 : “The “I am in communion with the Bishop of nouncement they gave concerning this unity in the fi- Catholic Church desires nothing less than full commu- Rome as the first among the bishops, accord- nal communique of their Holy Synod convened. Octo- nion between East and West. She finds inspiration for ing to the limits recognized by the Holy ber 16-22, 1995. They share what the Orthodox said [at this in the experience of the first millenium.” Concern- will (unity) “be fulfilled in all of us,” both our Melkite ing the primacy of the Bishop of Rome, the Fathers de- Greek Catholic Church and the Antiochian Greek clare that they are inspired by the understanding in Orthodox Church. which East and West lived in the first millenium in light To pray wholeheartedly that the day come when of the teachings of the seven Ecumenical Councils, and our Antiochian Greek Churches can truly glorify God THE MOVEMENT they see that there is no reason for the separation to “with one mind and one heart,” we need to feel strongly TOWARD continue because of that primacy. – as Christ does – that disunity is against the divine 5. Based on the unity in the essence of the faith will. As Churches, we need to recognize Christ's long- ANTIOCHIAN UNITY [that existed in the first millenium), the Fathers of the ing for unity and to pray that our Churches come to Holy Synod see that “communicatio in sacris” is possi- feel that longing. We need to pray that our Churches ble today, and that they accept it, leaving the ways and feel the pain of disunity. It is only when we feel disuni- means of its application to the joint decisions of the ty as pain that we will be moved to heal it. two Church Synods, Melkite Greek Catholic and In his explanation of the Profession of Faith, Greek Orthodox. Orthodox in Union? Yes!-Uniate? No!, Archbishop 6. The Fathers of the Holy Synod announce Zoghby points out that the more involved we are with that they will remain in full communion with the the Church, the more unmoved we seem to be by the Apostolic Church of Rome and at the same time disunity of our patriarchate. “For us the Latins are will work out with her precisely what is required for strangers, whom we love fraternally in Christ. The them to enter into communion with the Antiochian Orthodox, however, are our own cousins, our brothers Orthodox Church. by blood. We often live under the same roof. .. Our 7. They commend the efforts that the ecumenical Eastern Catholic people seem to suffer even more than leaders of our Church have made, especially Archbish- we hierarchs do from the schism which nothing can op Elias Zoghby, who has been laboring for this more justify. When shall we, the pastors of these Churches, than twenty years. They thank the members of the Joint have also suffered enough from these divisions to put, International Theological Commission for their accom- finally, an end to it?” plishments, and ask them to continue the dialog on this While we can pray that the members of the vari- subject. The Fathers delegated the Synodal Ecumenical ous Commissions be responsive to the guidance of the and Theological Commission to deeply research the Holy Spirit, we should also be praying that our own ways of unification, and discuss its canonical and pas- hearts and minds be cleansed of any negative senti- toral implications, and to hold joint conferences and ments or feelings of superiority to other Christians and conventions to include the faithful of both Churches that our bishops and priests be moved to pray for on the path toward this unity.
Load more

Recommended publications
  • Council Chapter 12
    Chapter 12 ― Ecumenism The Requirements for Union On May 10, 1961, while on a visit to Beirut, the patriarch went to see the apostolic nuncio, Archbishop Egano Righi Lambertini. Among other things, the nuncio asked him what the Orthodox thought of the council. The patriarch answered his question. The nuncio then asked him to transmit his views in writing to the Central Commission. The patriarch did so in a long letter addressed to Archbishop Felici, dated May 19, 1961. 1. It can be affirmed with certainty that the Orthodox people of our regions of the Near East, with few exceptions, have been filled with enthusiasm at the thought of the union that was to be realized by this council. The people as a whole see no other reason for this council than the realization of this union. It must be said that in view of their delicate position in the midst of a Muslim majority, the Christian people of the Arab Near East, perhaps more than those anywhere else, aspire to Christian unity. For them this unity is not only the fulfillment of Our Lord’s desire, but also a question of life or death. During a meeting of rank and file people held last year in Alexandria, which included many Orthodox Christians, who were as enthusiastic as the Catholics in proclaiming the idea of union, we were able to speak these words, “If the union of Christians depended only on the people, it would have been accomplished long ago.” When His Holiness the Pope announced the convocation of this council, our people, whether Orthodox or Catholic, immediately thought spontaneously and irresistibly that the bells were about to ring for the hour of union.
    [Show full text]
  • Are the Ratzinger and Zoghby Proposals Dead
    Are the Ratzinger Proposal and Zoghby Initiative Dead? Implications of Ad Tuendam Fidem for Eastern Catholic Identity Joel I. Barstad, Ph.D. Revised April 4, 2008 Introduction Is Rome satisfied with Eastern Catholic loyalty in terms of the Zoghby Initiative? In 2002 this question was submitted several times to various speakers at Orientale Lumen Conference VI, but never received an answer. One of the conference organizers, responsible for communicating audience questions to speakers, remarked that one of the speakers, a Roman Catholic Cardinal and member of the international Orthodox-Catholic dialogue, had declined the question because he did not know what the Zoghby Inititative was. And yet, for many Eastern Catholics, it has had an important part in shaping their understanding of their role as bridges between East and West. Eastern Catholic Hopes Many Eastern Catholics, in the wake of 20th-century improvements in relations between Rome and Constantinople, the ecumenical declarations of Vatican II, and Roman insistence that Eastern Catholic churches recover their authentic liturgical traditions, have found courage to abandon the theological hybridism of uniatism and claim for themselves the identity of Orthodox-in-communion-with-Rome. In this way they have begun to think of themselves, not as Eastern rites within the Roman Catholic Church, but as forerunners of the coming reunion of the Roman Church with the Orthodox sister churches. In the early 1990s, encouraged by the advances represented by the Balamand Statement, the Kievan Church Study Group1 and the Melkite Greek Catholic bishops explored the possibility of double communion whereby Eastern Catholic churches would reestablish communion with their historic Orthodox mother or sister churches without breaking communion with Rome.
    [Show full text]
  • The Disputed Teachings of Vatican II
    The Disputed Teachings of Vatican II Continuity and Reversal in Catholic Doctrine Thomas G. Guarino WILLIAM B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan www.eerdmans.com © 2018 Thomas G. Guarino All rights reserved Published 2018 ISBN 978-0-8028-7438-2 Library of Congress Cataloging-in-Publication Data Names: Guarino, Thomas G., author. Title: The disputed teachings of Vatican II : continuity and reversal in Catholic doctrine / Thomas G. Guarino. Description: Grand Rapids : Eerdmans Publishing Co., 2018. | Includes bibliographical references and index. Identifiers: LCCN 2018035456 | ISBN 9780802874382 (pbk. : alk. paper) Subjects: LCSH: Vatican Council (2nd : 1962-1965 : Basilica di San Pietro in Vaticano) | Catholic Church— Doctrines.—History—20th century. Classification: LCC BX830 1962 .G77 2018 | DDC 262/.52—dc23 LC record available at https://lccn.loc.gov/2018035456 Contents Acknowledgments Abbreviations Introduction 1. The Central Problem of Vatican II 2. Theological Principles for Understanding Vatican II 3. Key Words for Change 4. Disputed Topics and Analogical Reasoning 5. Disputed Topics and Material Continuity Conclusion Select Bibliography Index Acknowledgments I would like to express my gratitude, even if briefly and incompletely, to the many people who have aided the research for this book. These include the Rev. Dr. Joseph Reilly, dean of the school of theology of Seton Hall University, for his kind support of this work; Dr. John Buschman, dean of Seton Hall University libraries, for generously providing a suitable space for research and writing; the Rev. Dr. Lawrence Porter, director of Turro library, for his assistance in obtaining the necessary research materials; the faculty and staff of Seton Hall libraries, especially Anthony Lee, Stella Wilkins, Andrew Brenycz, Tiffany Burns, Mabel Wong, Stephania Bennett, Priscilla Tejada, and Damien Kelly, for their competent and friendly assistance; the Dominican friars of St.
    [Show full text]
  • Liturgical Observations on the Second Vatican Council by a Forgotten Catholic
    QL 97 (2016) 84-103 doi: 10.2143/QL.97.1.3154577 © 2016, all rights reserved LITURGICAL OBSERVATIONS ON THE SECOND VATICAN COUNCIL BY A FORGOTTEN CATHOLIC The Old Catholic Observer’s Perspective on the Liturgical Developments at the Second Vatican Council Introduction Liturgy played a very important role at the Second Vatican Council, as it expressed the council’s direction, both in terms of ecclesiology and in terms of ecumenism, as well as in general.1 Liturgy was also the topic of the council’s first constitution, Sacrosanctum Concilium (4 December 1963); the document led to some of the most visible changes in ecclesial life following the council, and, because it was produced so early on in the council, it provided a point of reference for further discussions.2 Observers, * I am grateful to Mrs. S.C. Smit-Maan, IJmuiden, for preserving the personal papers of P.J. Maan, on which this paper is based, and for granting me access to them. Thanks are also due to the anonymous reviewers of Questions Liturgiques, who suggested a number of im- provements, and to Mrs. S.G. Geerlof-van de Zande, who was kind enough to correct my English, and to the Rev. Ole van Dongen, MA, who offered many suggestions concerning style and content. 1. See for sketches of the debate at large, on which much has been written: Mathijs Lamberigts, “The Liturgy Debate at Vatican II: An Exercise in Collective Responsibility,” Questions Liturgiques / Studies in Liturgy 95 (2014) 52-67, and Maria Paiano, “Sacrosanc- tum Concilium: La costituzione sulla liturgia del Concilio Vaticano II sotto il profilo sto- rico,” in Rileggere il Concilio: Storici e teologi a confronto, ed.
    [Show full text]
  • P a P E R S Secretariat Forinterreligious Dialogue;Curias.J.,C.P.6139,00195Romaprati, Italy; Tel
    “Ecumenism: Hopes and Challenges for the New Century” The 16TH International Congress of Jesuit Ecumenists P A E R S Maryut Retreat House, Alexandria, Egypt 4-12 July 2001 Secretariat for Interreligious Dialogue; Curia S.J., C.P. 6139, 00195 Roma Prati, Italy; tel. (39)-06.689.77.567/8; fax: 06.687.5101; e-mail: [email protected] JESUIT ECUMENISTS MEET IN ALEXANDRIA Daniel Madigan, S.J. A full programme, oganized expertly by Henri Boulad (PRO), kept the 30 particpants (from all six continents) busy throughout the working days and evenings, and on the Sunday the group was able to visit the Coptic Orthodox Monastery of St. Makarios. A message from Fr. General underlined the importance of the ecumenical venture among the Society's priorities, and a select number of the participants had been involved with the group since its inception. The agenda ranged widely, focussing in part on ecumenical issues in the complex ecclesial reality of the Middle East, but also on recent developments in the wider ecumenical sphere. We had the opportunity to meet with clergy and laypeople from the Coptic Orthodox and Coptic Evanglical churches, as well as with Muslims. Jacques Masson (PRO) and Christian van Nispen (PRO), with their long years of experience and study of the Church in Egypt introduced us to various of its aspects. Jacques Masson surveyed some of the ecumenical history of the oriental Churches and agreements reached especially among the Chalcedonian and non- Chalcedonian churches in recent years. Victor Chelhot (PRO) from Damascus presented developments in the local attempts to remove the obstacles to unity between the Greek Catholic and Greek Orthodox Churches of Antioch.
    [Show full text]
  • IN This ISSUE in This ISSUE
    VOL. 49 | NO. 4 | FALL 2019 In This Issue Bishop Nicholas Anniversary Memory Eternal Bishop John Elya Letter to a needful vineyard CONTENTS ophia SThe Journal of the Eparchy of Newton 3 50 Years in the Service of Our Lord for Melkite Catholics in the United States www.melkite.org 7 Memory Eternal Elya, Youssef and Hull Published quarterly by the Eparchy of Newton. ISSN 0194-7958. 10 Letters to the Editor Made possible in part by the Catholic Home Mission Committee, a bequest by the Rev. Allen Maloof and generous supporters of the annual Bishop’s Appeal. 11 SOPHIA - an award winning magazine MEMBER CATHOLIC PRESS ASSOCIATION 12 Holy Land Churches are more than a pilgrimage PUBLISHER Most Rev. Nicholas J. Samra, Eparchial Bishop 14 Campaign to bring food, medicine to Syria EDITOR-IN-CHIEF Archimandrite James Babcock 15 Annual Synod of Melkite Catholic Bishops COPY EDITOR 16 Eden to Eden: A 70-year retreat Jim Trageser 18 Letter to a Needful Vineyard DESIGN AND LAYOUT Doreen Tahmoosh-Pierson 20 Why I take my kids to church SOPHIA ADVISORY BOARD Archimandrite Fouad Sayegh 21 Orientale Lumen Conference Archimandrite Michael Skrocki Fr Thomas Steinmetz | Fr Hezekias Carnazzo 22 Why I Decided to become Eastern Catholic Cary Rosenzweig 23 Pope Francis gives Orthodox patriarch relics SUBSCRIPTIONS/DISTRIBUTION Please send subscription changes to your parish office. If you are not registered 24 Pope Francis Beatifies7 Romanian martyrs in a parish please send changes to: Eparchy of Newton 26 The Power of the Cross 3 VFW Pky, West Roxbury, MA 02132 27 Melkite Catholic young adults find hope The Publisher waives all copyright to this issue.
    [Show full text]
  • Initiative of Archbishop Elias (Zoghby)
    r Eastern Churches Journal, Vol. 2 NO.2 Eastern Churches Journal is published by the Society ofSaint Contents John Chrysostom, and discusses Eastern Christian Churches. 1 ISSN 1354·0580 From the Editor Patron: His Holiness Maximos V The Catholic - Orthodox Theological Dialogue Greek-Catholic Patriarch of Antioch, Alexandria, • Initiative ofArchbishop Elias (Zoghby) 11 Jerusalem and all the East ,gt( In Memoriam: E. J. B. Fry and Dom Bede Winslow fOb • Patriarch Bartholomew regarding the 29 Editor: Serge Keleher Eastern Catholic Churches Editorial Board: Bishop KaIlistos ofDiokleia, Bishop Vsevolod of E"}7 • Traditions Regarding the Procession ofthe 35 Scopelos, Bishop Rowan Williams ofMonmouth, Holy Spirit Brother Elias O. Carm, Jack Figel,Andrew 47 Onuferko, Donal Savage, Vincent Saverino, • US Catholic and Orthodox Bishops Visit Graham Woolfenden, Roman Yereniuk Rome and Istanbul Editor Emeritus of Chrysostom: Helle Georgiadis • Reconciliation and Ecclesiology ofSister Churches 55 by Waclaw Hryniewicz The ECJ Advisory Board is listed on page 10. Christological Issues in the Raising ofLazarus 73 The aims of the Society of Saint John Chrysostom, founded in 1926, by Hierodeacon Patapios are to make known the history, worship, spirituality, discipline and 91 theology of Eastern Christendom, and to work and pray that all Chris­ A Visit to Lebanon and Syria tians, particularly the Eastern Churches, may find full communion with by Serge Keleher one another to attain that fullness of unity which Jesus Christ desires. Liturgical L/ltinization 105 Articles, reviews, and letters express the views oftheir authors and do by Graham Woolfenden not necessarily reflect the opinions of the Editors, or of the Society.
    [Show full text]
  • Greek Melkite Catholic Patriarchate of Antioch: Birth, Evolution, and Current Orientations
    GREEK MELKITE CATHOLIC PATRIARCHATE OF ANTIOCH: BIRTH, EVOLUTION, AND CURRENT ORIENTATIONS Abdallah Raheb, BAO translated by Nicholas J. Samra It would be very simplistic to approach the question of the existence of the Greek Melkite Catholic Patriarchate of Antioch by beginning with Cyril Tanas, the first juridical Catholic Melkite Patriarch, who was elected and consecrated in 1724. In order to dissipate the confusion on the subject of this patriarchate, which most easterners and westerners want to consider a purely “national” Church, let us begin by its identification. 1) WHO ARE THE MELKITES? Without entering into the complex question of the ethnology1 of the Melkites, it is sufficient to state exactly that the name “Melkite” was applied by the Monophysites to all the followers of the Council of Chalcedon (451) from the three Patriarchates of Alexandria, Antioch and Jerusalem2 without distinction of Greek or Syrian race.3 Thus we see that it was not only an exclusive designation for the Greek Catholics of the three mentioned patriarchates, but also for all Greek speaking and Arabic speaking faithful of these three patriarchates of the Byzantine rite.4 Recently valid experts of their history have tried to give an exact name to those who are called Melkite Catholics. In an excellent study, Rev. Peter Rai5 prefers the name “Orthodox-Catholic”6 but only in their 1 Cf. on this subject, Karalevskij: “Origines ethnologiques du peuple melkite” in DHGE (Dictionnaire d'Histoire et de Géographie Ecclesiastique), Vol. III, col. 585-589. Also C. Charon (=Karalevskij, Korolevskij or Korolevsky): “L’origine ethnologique des Melkites,” in Echos d’Orient, 1908, Vol.
    [Show full text]
  • Fall, 2010 Chrysostom Western Region Workshop
    Happenings! Music & Chant Part I, Light of the East Western Theory, Newsletter of the Society of Saint John Chrysostom Development & Praxis Western Region Edition Saturday, November 13, 10 a.m. -1 p.m. A Society of St. John Volume 5, Number 1 Fall, 2010 Chrysostom Western Region workshop. St. Michael Norber- tine Abbey, 19292 El Toro Road, Silverado, CA 92676. Presenters: Prior Hugh Barbour, Fr. Jerome Steps to Unity, Steps to Molokie, and Fr. Chrysostom Baer. A free will offering will be taken. A SSJC-WR meeting will Common Witness follow. Lunch will be provided by the Abbey following the celebra- Catholic/Orthodox Light of the East Conference set for tion of Sext. A question and an- February, 5, 2011 at St. Paul Orthodox Church, Irvine swer program will follow after lunch. A “Light of the East” Society of St. John Advance registration is required. A $20 Mary, Mother of God: Chrysostom, Western-Region Conference, donation is requested for the day, 9 a.m.- 4 Bridge to Unity Steps to Unity; Steps to Common Witness , p.m., which includes lunch.. featuring nationally known participants in Greek Orthodox Metropolitan Gerasimos A conversation on the Orthodox-Catholic dialogue, Fr. Ron of San Francisco, Roman Catholic Bishop Virgin Mary in Eastern & Roberson, Associate Director of the Tod Brown of Orange, and Melkite-Greek Western Christianity USCCB Secretariat for Ecumenical and Catholic Bishop Nicholas Samra will be in Interreligious Affairs, and Fr. Thomas Fitz- attendance. Wednesday, November 17, 6 p.m.: Reception; 7 p.m.: Lecture. Loyola Gerald, Dean of Holy Cross Greek Ortho- The two national speakers will discuss Marymount University, University dox School of Theology, Brookline, MA Steps to Unity in the morning session.
    [Show full text]
  • Letter from Rome on the Zoghby Initiative
    From : BISHOP NICHOLRS SRMRR VICRR GENERRL 81EI-558-0144 Dec.16.1997 EI3:32 PM PEI2 5.01 k/ Y. l,., r.. 1 1 1997 C: 0 N C; R t; c; A 'r ('1 juin . .. 25.1/7$ J'll<)l. N. h'<l~~~~~r~rilif*. ira. nilinvnii. Iiiiiiim r,iiiiti.ii ii. t,,* ii..,iiil,,i,i,ir $1 ll-ftu '1s si411rc *IUCS~U~!u~tn*rm n~ll,, *i,fa,nq~,z la tiouvcllc du projet de rapprochement entre le Patriarcat Grec-Melkite Catholique et le Fatriarcai Ortliodoxc d' Antioclie a suscitb des &hm et des coniinencaires dans l'opinion publique. la C:oiigr&patiori poiir la Doctrine de la Foi, la C:otigrégati<~iipour les Eglises Orientales ct le Coiiscil Pontifical pour I'tliiitt! des Chrbtiens se sorit cf'fcirçts dc coririaltre dc plus pres, ct d'cxarniiier avec atteiitioti, Its questions de leur carnp6tence en ce dotnaine ; et les respclnssbles de ces I3icastéres ont reçu du Ssitit-Père la char~èd'exprimer $ Votre Béntitudc qiielques coiisidératiotis. Ix Saitii-Siègc siiii avec vif intér&t et entend enco,urager tes irii~iaiivesteiidaiit & favoriser Ir chciiiiii de plciiic r6cc11icit iatioii cles Eglises chr&tiérines.II apptecie les riiotivatiotis cle l'effort ciitrepris ilepuis dcs cléceiirii~:~par 1~ I'atriarcat Grec-Melkite Catholique, qui tctitc d'accélérer I'nvEiietnent de cette plériitudc dc cor?irt~uiiiorisi dhsirbc. Le Code dés Canoiis des Egliscs I'lriciitales recciiinait lh uii devoir clc cliaque chrkticti IC.:iiii, 902), qiii devient pour les Eglises Oriciitales çatlioliqucs uii sfrhcizil nlurius (~aili. 9031, dont l'exercice sera rCglP "iiorinis specialibus iuris pariicularis rnorleratite euridcin inotuin Sede b Apnstnlim Roilialia pro iiriiversa Rcclesia" (cari.
    [Show full text]
  • Studies on the Byzantine Liturgy - 1
    Studies on the Byzantine Liturgy - 1 The Draft Translation: A Response to the Proposed Recasting of the Byzantine-Ruthenian Divine Liturgy of Saint John Chrysostom Serge Keleher 2006 Copyright © 2006 Serge Keleher Stauropegion Press PO Box 11096 Pittsburgh, PA 15237‐9998 ii This small work is dedicated to Metropolitan Joseph (Raya) Archbishop of St. Jean d’Acre, Haifa, Nazareth and All Galilee Who fell asleep in the Lord on 10 June 2005 as this work was nearing completion. “For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the Gospel.” I Corinthians 4:14‐15 May Archbishop Joseph’s Memory be Eternal! iii iv Exordium: For a number of reasons, including the need to avoid any fresh differences with our separated brothers, the Eastern Catholic Church must avoid any idea of adapting its rites without prior agreement with the corresponding branches of the Orthodox Church. We must not allow the adaptation of the liturgy to become an obsession. The liturgy, like the inspired writings, has a permanent value apart from the circumstances giving rise to it. Before altering a rite we should make sure that a change is strictly necessary. The liturgy has an impersonal character and also has universality in space and time. It is, as it were, timeless and thus enables us to see the divine aspect of eternity. These thoughts will enable us to understand what at first may seem shocking in some of the prayers of the liturgy – feasts that seem no longer appropriate, antiquated gestures, calls to vengeance which reflect a pre‐Christian mentality, anguished cries in the darkness of the night, and so on.
    [Show full text]
  • Conversations with Lubomyr Cardinal Husar Ukrainian Catholic University
    CONVERSATIONS WITH LUBOMYR CARDINAL HUSAR UKRAINIAN CATHOLIC UNIVERSITY INSTITUTE OF ECUMENICAL STUDIES Antoine Arjakovsky CONVERSATIONS WITH LUBOMYR CARDINAL HUSAR Towards a Post-Confessional Christianity UKRAINIAN CATHOLIC UNIVERSITY PRESS LVIV 2007 UDC 261.8 Antoine Arjakovsky. Conversations with Lubomyr Cardinal Husar: Towards a Post- Confessional Christianity / translated from French. Lviv: Ukrainian Catholic University Press 2007. 160 p., ill. ISBN 966-8197-22-4. Translations Antoine Arjakovsky, Marie-Aude Tardivo, Lida Zubytska Editors Andrew Sorokowski, Michael Petrowycz Project manager Marie-Aude Tardivo Photos Petro Didula, Yurii Helytovych, Hryhorii Prystai, Volodymyr Shchurko Pictures from childhood and youth of Cardinal Husar courtesy of Maria Rypan Сopyright © 2005 by Parole et Silence Сopyright © 2007 by Institute of Ecumenical Studies Ukrainian Catholic University All rights reserved ISBN 966-8197-22-4 UKRAINIAN CATHOLIC UNIVERSITY PRESS vul. I. Sventsitskoho 17, 79011 Lviv telephone/facsimile: (032) 2409496; e-mail: [email protected] www.press.ucu.edu.ua Printing-house of the Lviv Polytechnic National University vul. F. Kolessy, 2, 79000 Lviv Printed in Ukraine Contents FOREWORD by Borys Gudziak, Rector of the Ukrainian Catholic University ................................... 7 CONVERSATIONS Itinerary .........................................................................................21 The Greek-Catholic Church and the Orange revolution .............. 33 The Ukrainian Greek-Catholic Church and the Patriarchate
    [Show full text]