In English:
Metropolitan Kirill of Smolensk and Kaliningrad Visits the Diocese of Vienna and AustriaMetropolitan Kirill of Smolensk and Kaliningrad: How Should We Live in the 'Global Village'?News in Brief (13.01.05-21.02.05)
En français:
Mahmoud Abbas rend visite au patriarche Alexis
La visite du métropolite Kirill en Autriche
Un évêque russe orthodoxe habilité à la Faculté de théologie de Fribourg
Auf Deutsch:
Metropolit Kirill besuchte die Wiener und Österreichische Diözese
Am Tag des Gedächtnisses der seligen Xenia von Petersburg wurde in der Gemeinde des Moskauer Patriarchats in Klagenfurt der erste Gottesdienst gefeiert
Letters to the Editor / Lettres à l’éditeur
Metropolitan Kirill of Smolensk and Kaliningrad Visits the Diocese of Vienna and Austria
Metropolitan Kirill of Smolensk and Kaliningrad, Chairman of the Department for External Church Relations of the Moscow Patriarchate, visited Austria on 12-13 February 2005.
On February 12 Metropolitan Kirill arrived in Salzburg, where he met with the General Consul of the Russian Federation A.A.Scherbakov. Bishop Hilarion of Vienna and Austria also took part in the meeting.
On the same day Metropolitan Kirill, accompanied by Bishop Hilarion, visited the cemetery in the village of Grödig, where a camp for prisoners of war was located during the First and Second World Wars. 891 Russian prisoners of war, 926 Russian civilians, 24 Serbs, 156 Italians and 19 Germans were buried at the cemetery between 1914 and 1918, and from 1939 to 1945 - 34 Soviet and 10 Yugoslav citizens. Metropolitan Kirill said prayers for the Orthodox Christians buried at the cemetery, including soldiers killed on the battlefield.
On February 13 Metropolitan Kirill met with Christoph Cardinal Schönborn, Archbishop of Vienna. Metropolitan Kirill told the head of the Roman Catholic Church’s Vienna Archdiocese about the present state of Orthodox-Catholic relations in Russia. Matters discussed included the registration of the Moscow Patriarchate’s diocese in Austria and other issues of mutual interest.
On the same day Metropolitan Kirill celebrated the Divine Liturgy in the St. Nicholas Cathedral in Vienna. Concelebrating were Bishop Hilarion of Vienna and Austria, Rector of the Cathedral Archpriest Vladimir Tyschuk, Archpriest Chrysostom Pijnenburg, Priest Radoslav Ristic, Hieromonk Nikolai (Pokhilko), Archdeacon Viktor Schilowsky and Hierodeacon German (Yevseyev). Clergymen of the Georgian and Bulgarian Orthodox Churches also took part in the service. S.V. Osadchy, Extraordinary and Plenipotentiary Ambassador of the Russian Federation in the Austrian Republic, was also present.
After the dismissal Bishop Hilarion delivered a welcoming address to Metropolitan Kirill in which he mentioned: “The Church has not always been persecuted, but her true servants have always been confessors who laid down their lives for their friends, not sparing themselves for the ministry to God and their neighbours. Your Eminence, we know of your zealous work and recall the words of the epistle read today at the service: ‘be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity’ (1 Tim 4:12). We know about your apostolic labours not only in Russia and in the diocese entrusted to your care, but also in those dioceses located beyond the borders of our Motherland, where you exercise canonical ecclesiastical authority as Chairman of the Department for External Church Relations.
Thanks to your efforts, the St. Nicholas Cathedral in Vienna is being restored after many decades, during which it was impossible to make major repairs. Dear Vladyka, we ask you not to forget the Austrian flock of the Moscow Patriarchate and this holy church. Allow me on behalf of all the clergy and laity present here to wish you good health and the gracious help of God in your apostolic ministry to the Church of Christ”.
Bishop Hilarion presented Metropolitan Kirill with a panagia (encolpion) to commemorate the Divine Liturgy celebrated together and wished him many good years of service to the Holy Church.
Metropolitan Kirill of Smolensk and Kaliningrad responded: “First of all, I would like to cordially thank Your Grace for your sincere and warm words and for the work which you are doing here. You have a difficult obedience to fulfil, for you are carrying out your ministry under new conditions, when many people come to Austria and Hungary from the former Soviet Union. Although these are people of different nationalities, many of them are united by the Orthodox faith. It is necessary to reach out to these people, love them and be able to answer to the needs of everyone so that peace, love and accord are maintained in these multinational Orthodox communities under the omophorion of the Russian Orthodox Church, and so that common prayers may be offered up.
The Russian Orthodox Church is multinational by nature. The great Russian people make up her core, but at the same time many people of other nations are her members, all of whom are equal and of one mind. Inter-ethnic problems have never existed within our Church. Perhaps the great, multinational Russia has survived thanks to its soul - the great multinational Church, which is called to keep the national traditions of the Russian people and their national self-consciousness. I am grateful to Your Grace for the fact that people who have found themselves beyond the borders of their historical Motherland live their spiritual lives under your omophorion”.
Metropolitan Kirill reminded his listeners of the difficulties that the Orthodox people experience in emigration and mentioned: “We must help them find decent living conditions in their places of residence. At the same time we must help them preserve their culture, language and self-consciousness. There is no other force but the Church that is capable of doing this among the constantly changing realities of the modern world. Neither state structures nor public organizations can do what the Church can and must do. This is the particular ministry of the Church that must be carried out in a united Europe under the conditions of globalization. The great mission of the Church is also being fulfilled in the places of your service, Vladyka. I would like to ask you and your fellow workers and brethren to spare no efforts in continuing to fulfil this ministry of the Church in full measure”.
“All Christians are, in a certain sense, emigrants in the contemporary world”, His Eminence emphasized. “Modern culture and the society in which we live are moving ever further away from religion. People are offered standards of life which are very far from Christian ideals. One should not forget that man is shaped as a personality in society. Society exerts colossal influence on us, even if we are not aware of it. This influence is particularly noticeable at present, when the mass media, and television in particular, are so powerful. Whether we want it or not, the contemporary world with its laws, standards, fashions and understanding of good and evil, enters into our homes every day, and more often than not this understanding is not based on Christian principles. I am confident that the future of human civilization depends on our ability to preserve Christianity as such in this world”.
“God created this world and based it on His laws, among which are moral laws”, the Metropolitan continued. “If society changes these laws or renounces them, it departs from the way determined by the Lord, conflicts with God's conception of the world and man. If we do not follow the path of God, it means that our path leads to death and destruction. It seems to people that they are creating a powerful new civilization, but in fact they are destroying human life and exposing human existence and human society to the greatest danger. The outside world influences people tremendously, and it is not easy to maintain faith and devotion to God today. In a certain sense one must be a person 'not of this world'. Some people say that religion is the lot of weak people, but in reality one needs to be very strong to keep one’s faith in life. The call of God addressed to us requires reciprocal efforts. We should not be as all other people, but able to swim against the current no matter how difficult it is.
Today we commemorate New Russian Martyrs and Confessors, all of whom were killed or tortured to death for the name of God after the revolution. These people also had to swim against the current, against the authorities, which aimed at obliterating faith in God and which did not make any compromises. The New Martyrs managed to save their souls, to save Russia - and not only her. Today they show us an example of what it is to be a real Christian. Nowadays nobody forces us to renounce our faith. The standards and ideals of life offered to us, however, are far from the ideals of Christianity. And we, as the New Martyrs before, must choose which way to go. Today the Church proclaims that there is only one way - life with God on the basis of God's commandments. The task of the Church is to proclaim this aloud without fear and hesitation, just like the New Martyrs did as they went to execution and torture because they did not want to depart from God’s path. I repeat again: the task of the Church is not only to maintain culture, language and traditions, but also to keep people on the path of God”.
In concluding Metropolitan Kirill noted: “The Church is not only the bishops and priests - the Church is all of us. And the church, in which we all assemble, is our ship. We are all aboard the ship - we all are afloat. The sea is stormy, but we believe that the Holy Spirit is guiding this ship. We need courage to continue our voyage, and this courage is based on the conviction that the course of the ship is the only correct one”.
Metropolitan Kirill heartily congratulated the parish on the feast day and noted with satisfaction that more and more faithful are coming to the cathedral of St. Nicholas. “The Divine service is the centre of our life”, said Metropolitan Kirill. “May the Lord help us not to lose contact with Him, and grant that we may always feel the necessity of meeting each other in church, to realize that we are one team called to meet our future aboard the ship of the Church of Christ. May the Lord help us all. We will reach the calm haven for the Lord is with us. Dear Bishop Hilarion, I wish you, all the clergy, brothers and sisters who have come here today, strength of faith and spirit, God's help in everything, and spiritual peace and joy, because God always gives peace and joy to all who turn to Him. Through the prayers of new Russian martyrs and confessors, may the Lord bless all of us”.
After the service, Metropolitan Kirill had a brotherly talk with the clergy of the diocese of Vienna and Austria in the church’s refectory. Thereafter Metropolitan Kirill, Bishop Hilarion, the Russian Ambassador to Austria S.V. Osadchy and Archpriest Vladimir Tyschuk took part in a consultation, during which they discussed various questions concerning the restoration work in the St. Nicholas cathedral.
On the same day Metropolitan Kirill and Bishop Hilarion visited the church of St. Lazarus at the central cemetery of Vienna. This church, built in 1895, is now in dangerous condition, but is slated to be restored in 2005, after which divine services will continue to be held.
Source: DECR Communication Service (http://www.mospat.ru)
Metropolitan Kirill of Smolensk and Kaliningrad: How Should We Live in the 'Global Village'?
An interview to the 'Mir Vsem' ('Peace for Everyone') Newspaper, an organ of the Department for the Relations with Armed Forces and Law-Enforcement Agencies of the Moscow Patriarchate ('Mir Vsem', No 12 (24), 2004).
The passing year has become one of the most blood-shedding one in the new history of Russia. The crimes committed in this year shock everyone with their brutality and cynicism. The events in Grozny, Moscow, Beslan continue to cause bitter pain in the hearts of the Russian citizens. The problems of the motives of terrorism, its religious side, the Christian reaction to the threat of terrorism and other topical questions of today have been discussed with Metropolitan Kirill of Smolensk and Kaliningrad, Chairman of the Department for External Church Relations of the Moscow Patriarchate.
It is no secret that acts of terrorism are committed today mostly by representatives of the Islamic world. At the same time the religious leaders of Islam unanimously blame such methods of solving problems. Can we see the reason of this contradiction between theory and practice only in a vulgar understanding of Islam by terrorists or we should speak about a wider comprehension of the problems of international terrorism which touch upon other spheres of social life, not only the religious one? In other words, how significant is the religious component in international terrorism?
Extremist movements are often based on banal political or economic interests aimed at achieving power and wealth. I believe that leaders of extremist groups often pursue quite earthly goals. However, if we consider modern terrorism as a movement, which hypocritically exploits religion in its selfish interests, we shall fall into delusion, which will hamper efficient struggle against terrorism.
Religion occupies the central place in ideologies of extremist movements based on Islam, while politics and economics are considered as means of realizing a certain religious and cultural project. The most impertinent and blood-shedding acts of terror by ready-to-die terrorists would be impossible without exploiting the energy of religious convictions of people. I raise another question: why are religious convictions transformed into a destructive force? I believe, the reason is not only the unfavourable political, economic and social living conditions of a significant part of the Islamic peoples, but also the spiritual state of mind of modern people, not in the East alone.
Under conditions of globalization people become concerned with the problem of their identity. They begin to realize their attachment to their cultural and religious traditions. These processes cause joy of religious leaders, but also worry them, since many people interpret religious tradition only in terms of appearance, clothes, way of life, and verbal formulas. The historical and spiritual experience accumulated by the world religions often remains unclaimed. For example, the uncompromising position of the advocates of extremism towards the surrounding world is often taken as the uncompromising character of God's commandments, which is aimed, first and foremost, to the struggle against human sins in the name of inner spiritual development of human personality. Often, this inconsiderate zeal of people creates fertile soil for extremists. The Orthodox Church knows this phenomenon very well from her history. It resulted in heresies and schisms aggressive to their opponents. The Church knows only one medication against distorted religious experience - satisfaction of religious thirst of people from the sources of religious tradition, which have been tested by time.
According to an opinion of geopoliticians, which is quite popular in modern society, the roots of terrorism are based on the opposition between the Muslim and the Christian worlds. Is this opinion justified?
No, I cannot agree with this opinion. When Islam was just entering the life of humanity, there were really serious clashes with the surrounding civilizations, the Christian one first of all. We cannot conceal the fact that wars between Christians and Muslims were declared sacred by both sides, while those perished in these wars were proclaimed holy martyrs.
Such wars lasted for centuries. However, by the end of the 20th century both sides realized that it was impossible to convert other peoples by force and violence. This conviction is genetically recorded in the mind of both Christians and Muslims. In the present-day world there are cases when Christians and Muslims leave peacefully together. Russia shows such a model of peaceful co-existence between the Christian majority and the Muslim minority. Until recently, such relations between the Christian minority and the Muslim majority existed in Iraq. However, after explosions in Christian churches it has become difficult to speak about further peaceful co-existence between the Muslims and the Christians in this country. Nevertheless, this case proves that the cause of clashes is the involvement of political and economic interests from outside, rather than theological differences.
What should be a Christian answer to the threat of terrorism? What methods of struggle against terrorism can be both efficient and admissible?
I think that a Christian answer should include steps directed both inside and outside the Church. First and foremost, the Church should have real possibilities for educating her members, who number millions in our country. The faithful should correctly realize what is faith and what is Orthodox worldview, otherwise the threat of radical manifestations is quite possible. While doing this, the faithful expect to have reliable allies such as the state and society as a whole. Besides, Christianity gives them moral strength to survive tragedies and find correct and efficient means of opposing the enemies of the Motherland. In their activities Christians must fulfil the commandment of love to their neighbour and fearlessly protect him. At the same time, it is necessary to evaluate the adequacy of measures taken against the threats of terrorism. The Muslim population of Russia should not feel themselves second-rate citizens due to the fact that certain groups attack our country under the banner of Islam. In order to oppose extremist ideas the Muslims of Russia, as well as the Orthodox believers, should be given an adequate theological education. They should be acquainted with the thousand-year tradition, rather than with distorted Islam.
I am sure that the Russian Orthodox Church should continue to maintain good relations and keep contacts with the communities that confess traditional Islam. The Inter-Religious Council of Russia and the Inter-Religious Council of the Commonwealth of Independent States (CIS) have been set up for this purpose. They allow us to maintain constant dialogue on pubic matters with Islam, Judaism and Buddhism. This dialogue is held not only because of our duty to protect good-neighbourly relations, but because of common civic views of the Orthodox and the Muslims, who are eager to see our society moral and prosperous. In the face of terrorism our society should seriously contemplate the problem of its moral condition. The ideas of violence and vice should be removed from social life. I would like to emphasize that these ideas cause animosity among certain individuals and push them to extremism.
In Russia all the responsibility for opposing terrorism is traditionally laid upon the authorities. However, in the USA, for example, citizens of all its states consider it their duty to render assistance to their country, to show vigilance, etc. Probably, that was the reason why there have been no acts of terrorism after September 11, while in our country such acts follow one another. Don't you think that our compatriots lack sufficient consciousness and Christian responsibility for the life of their neighbours?
You are right. Our society lacks organization and the feeling of mutual assistance. However, people are not supposed to double the functions of the state structures, which play the main role in the field of security. It is correct, if society should co-operate with the state in this field.
Regretfully, for recent years our people have lost an ability to act as a single organism, in which each individual is interested in the prosperity of society as a whole. Many think only of their private interests. For example, it is widely known that several acts of terrorism in Russia became possible due to the negligence and irresponsibility of certain officials. It is impossible to loosen measures of control and security for the sake of personal enrichment or selfish benefit. If any individual, wherever he works: at school, shop or airport, is vigilant and incorruptible, our society will be able to reach a higher level of security.
Terrorists exploit the vices of our society and openly laugh at them. They see that militiamen or state officials are absolutely indifferent to the interests of their people, that for a certain bribe they are ready to shut eyes to a suspicious cargo in a car or to one's identification documents. If we do not change our attitude to society as a whole, that is, to our neighbours, we could be easily taken by surprise with bare hands. No armed units will be required for that.
At the session of the Executive Council of the European Organization of Religious Leaders you said that the solution of the problem of terrorism in Europe is closely connected with the creation of such system of public values, which would not create conflicts in society. In your opinion, to what extent such perspective is real?
My position was based on the clear evaluation of terrorism, which I have already expressed. Why does terrorism attract people? As far as the countries of Asia and Africa are concerned, it can be somehow explained by economic and social difficulties. But why do the same terrorist organizations, which scheme acts of terror in Europe and in other countries, are active in prosperous Europe? As is known, emigrants from various countries, including the Muslim ones, get decent material support and freedom to live their religious life in Europe. Why are certain Muslims in Europe so susceptible to the ideas of religious terrorism?
My answer is as follows: people are protesting against the norms of immorality which have been formed in the European society, against propaganda of violence and vice, wanton life, and so on. For a religious person such way of life is unacceptable. European Christians are also displeased with it. However, they got used to express their protests in a democratic way, in public discussions, by means of applying to court or joining political parties. To my mind, if Western countries do not embark upon the way of protecting public morality and do not support public role of religious communities, they will continue to create fertile soil for terrorism. The point is that terrorists exploit the protest feelings of Muslims who remonstrate against the global offensive of liberal secularism and atheism.
However, there are circles that support radical ousting of religious values from modern society and its further secularization. Moreover, they are ready to use mass media and legislation in order to make religious organizations forget their moral values and get accommodated to modern liberal standards. As an example, one can mention the ballyhoo against Rocco Buttiglone, an honest faithful, who, according to his views, stated that homosexuality was a sin. Members of the European Parliament stated that such man was not entitled to be a commissioner of the European Commission. Isn't it an attempt to introduce the ban on political posts for those who stick to their religious convictions?
However, there exists another approach in Europe. It presumes an active involvement of religious organizations in public life and preservation of their identity. Fortunately, united Europe does not reject dialogue with religious communities and create necessary grounds for it. The European Union is prepared to such dialogue and intends to develop it. This position has been expressed in the European Constitution. Article 51 of this document states the necessity to set up a mechanism of dialogue between the religions and the structures of the European Union.
The Russian Orthodox Church also supports this dialogue. In 2002 the Holy Synod took a decision to set up a Representation of the Moscow Patriarchate to the European Institutions. Today the Representation exerts its efforts to monitor the development of integration in Europe and to defend interests of Orthodoxy in the European Union.
The topic of international terrorism inevitably raises a question of globalism. Today it is, probably, one of the most disputable questions, which includes economic, political, cultural, philosophic, and religious aspects of modern life. Some people support globalism, the other actively oppose it. The forms of opposition are different: from notorious pickets against personal tax numbers (INN) to fatal explosions. What are positive and negative features of globalism in your opinion?
In your question you correctly use the word 'globalism' to identify the source of vital problems, which worry people today. We often mix the words 'globalization' and 'globalism', though their meaning is different. Experts consider globalization as an objective and ideologically neutral process of increasing economic, transport and media ties between various regions of the world. Hence there is a well-known expression 'global village'. Really, the present-day world is just a small place, and information spreads as fast as between two neighbouring houses in the same village. This is the result of the development of modern technologies.
However, how should we live in the 'global village'? How should we maintain relations between religious communities, peoples and individuals under the new conditions? Evidently, a certain set of minimum common standards of behaviour in the changed conditions is necessary. There are several opinions concerning the contents of these standards and the ways of their formation. The first opinion is based on what you call 'globalism'. As a rule, economically developed countries are proponents of this opinion. They wish to spread their economic and political success all over the world. The best choice for them would be the unification of all countries and peoples on the basis of a single civilization model. They believe that this is the only condition of prosperity and happy life in the 'global village'. To achieve this goal, a system of international organizations has been set up. Decisions taken by these organizations depend solely upon the position of the developed countries. Thus, the problem of the common code of behaviour in the modern world is to be solved by imposing the principles of the one part of humanity upon the other.
I am convinced that such policy can provoke only opposition from the peoples belonging to different civilizations. And it has already resulted in the formation of the world-wide extremist 'opposition', which promotes the ideology of world domination on the basis of the Wahabbi understanding of Islam. What can be done in this case? I suppose that the way out lies in recognizing the right of each civilization to preserve its identity, as well as the right of each civilization to participate in an open discussion and exert influence upon the shaping of a new code of behaviour in the world. Each civilization should be heard and should have a chance to contribute to the formation of a new international legal basis of relations between the countries.
It is quite evident today that the world, being in the process of development, will come to globalization. What place will the Church occupy in this new global space?
The role of the Church remains the same as it has been during the whole period of her existence. It is the preaching of the Truth of Christ and witnessing to it. The Church had experience of life and witnessing during the Mediterranean civilization, which existed in the Roman Empire, and she managed to overcome the imperial pagan globalism. The Church managed to do this with the blessing of God, endowed as an answer to prayers and faithfulness to the Truth. The defense of the Truth and the strength of Faith are the necessary conditions for maintaining the prophetic ministry of the Church. Prophecy is the proclamation of the Truth of God, which is capable to transform the world. While people respond to this Truth, the evil will not be able to ruin the human generation.
Source: DECR Communication Service (http://www.mospat.ru)
News in Brief (13.01.05-21.02.05)
First Orthodox TV channel created in the diocese of Ekaterinburg
On 13 January 2005, the Day of the Russian Press, the television station of the Ekaterinburg diocese was created, which will begin broadcasting on January 31. This is the first Orthodox TV station in Russia, which plans to broadcast 17 hours daily to all cities of the Ekaterinburg region. 7 hours each day are to be dedicated to religious programs, with the remaining 10 hours used to transmit educational and informational programs. The station is part of the diocesan Department of Information and Publishing, which already includes a print shop, publishing house, information agency, several newspapers and magazines, as well as a 24-hour Orthodox radio station.
Primate of the Russian Orthodox Church meets with the Presidents of Russia and Estonia
A meeting between the Russian and Estonian Presidents and the Primate of the Russian Orthodox Church took place in the Patriarch’s Halls of the Moscow Kremlin on 20 January 2005. Current problems of Russian-Estonian relations, as well as the situation of the Estonian Orthodox Church of the Moscow Patriarchate, were discussed. The Estonian head of state Arnold Rüütel was invited to Moscow by His Holiness Patriarch Alexy II of Moscow and All Russia to receive the prize of the International Fund for Orthodox Unity in the Hall of Church Councils of the Christ the Savior Cathedral on January 21. His Holiness noted the personal contribution of the Estonian President to resolving problems of the Moscow Patriarchate’s Estonian Orthodox Church, including the latter’s state registration. However, further steps in settling questions of church property between it and the Estonian Orthodox Church structure under the Patriarchate of Constantinople have been slowed down due to legal formalities.
His Holiness Patriarch Alexy II of Moscow and All Russia meets with His Holiness Maxim, Patriarch of the Bulgaria
On 21 January 2005 the Primates of the Russian and Bulgarian Orthodox Churches met in the Monastery of St. Daniel in Moscow. The Russian First Hierarch noted the Patriarch Maxim’s achievements in healing the Church schism in Bulgaria, and added that the Russian Church is always ready to extend its help to the brotherly Bulgarian Church. Patriarch Alexy II also mentioned several jubilee events that took place last year in the Bulgarian Church, among which were the 90th birthday of His Holiness Patriarch Maxim and the 80-year anniversary of the Patriarchal Church of St. Alexander Nevsky. The two Primates discussed the importance of witnessing to Orthodoxy in a secularized Europe, as well as the preparations for the Holy and Great Council of the Eastern Orthodox Church. One of the hindrances to these preparations is the difficult situation of Orthodoxy in Estonia.
His Holiness Patriarch Alexy II of Moscow and All Russia meets with Ukrainian President V.A.Yushchenko
Patriarch Alexy II met with the new Ukrainian President Viktor Yushchenko in the Monastery of St. Daniel in Moscow on 24 January 2005. Among those present were Metropolitan Kirill of Smolensk and Kaliningrad and the Russian Ambassador to Ukraine Viktor Chernomyrdin. His Holiness congratulated the Ukrainian head of state with his election to the presidency and expressed his hopes that Ukraine would be a flourishing and united country under his administration. He also stressed the importance of strengthening ties between Slavic countries with common Orthodox roots. President Yushchenko expressed his satisfaction with the peaceful outcome of the confrontation in the Ukraine caused by the presidential elections. He then spoke with His Holiness about the religious and political situation in the Ukraine, as well as the situation of the canonical Ukrainian Orthodox Church. He also mentioned that every year since 2000 the President and Prime Minister of Ukraine visit churches of various Christian confessions on Christmas Eve, stressing that “this is how we demonstrate religious tolerance, which will be the foundation of my policies”.
His Holiness Patriarch Alexy II meets with President of the Conference of European Churches Jean-Arnold de Clermont and its General Secretary Keith Clements
On 26 January 2005 His Holiness Patriarch Alexy II met with Rev. Dr. Jean-Arnold de Clermon, President of the Conference of European Churches, and its General Secretary Rev. Dr. Keith Clements, who were in Russia on the invitation of the Russian Orthodox Church. His Holiness recalled his own participation in the CEC as chairman of its Presidium, and expressed his hope that the opinions of the Orthodox would be taken into account and reflected in the final documents of the CEC. He also voiced his satisfaction with the CEC’s position on proselytism, and mentioned the proselytism conducted by clergy and monastics of the Roman Catholic Church in Russia and other CIS countries. The Patriarch noted the solidarity of the Russian Orthodox Church with Western Christians concerning the necessity of defending the Christian roots of European civilization, adding that his Church was ready to participate even more actively in the process of defining the philosophical and world-view criteria of European identity.
His Holiness Patriarch Alexy II meets with the Head of the Palestinian National Authority Mahmud Abbas
On 31 January 2005 His Holiness Patriarch Alexy II of Moscow and All Russia met with Mahmud Abbas, Head of the Palestinian National Authority. His Holiness congratulated the statesman and stressed that peace in the Holy Land must be reached by just means: the Arabic people of Palestine must not be deprived of their right to self-determination and to create their own state. He stated: “An irreplaceable component of peace in the Middle East is to guarantee the possibility not only for those living in the Holy Land, but also for citizens of various countries of the world of visiting the holy places, since holy sites of three world religions are located in Palestine. The Russian Orthodox Church supports the peaceful coexistence of people of various nationalities and confessions in the Holy Land”. The head of the PNA also commented on the discussions about the situation in the Holy Land: “A very important question for us today is the achievement of peace in the ‘Land of Peace’. As His Holiness already noted, the process of Middle East negotiations that has begun inspires optimism, and we hope that we will be able to hear good news soon”.
Final Document on improving the educational program of Russian Orthodox seminaries is ratified
A meeting to discuss ways of improving the study plan and programs of Russian Orthodox theological seminaries took place in the Moscow Theological Academy on 10-11 February. The aim of the meeting, organized by the Educational Committee of the Holy Synod, was to evaluate the results of the educational reforms in the theological seminaries begun in 1997, which extended the program of seminary study to 5 years and added many subjects in the humanities. Positively evaluating the results of the new study plan and its success in raising the level of theological education, the Committee mentioned in its final document the possibility of creating two separate educational plans for the seminaries: a four-year pastoral course and a five-year theological course of study. Graduates of the latter would have the possibility of continuing with postgraduate studies at the Theological Academies. Additionally, it mentioned the possibility of introducing specializations in areas corresponding to the needs and aims of the Russian Church at the present time.
All Moscow prisons now have Orthodox churches
On 17 February 2005 took place the consecration of the church of the icon of the Theotokos “The Joy of All who Sorrow” in Municipal Prison No.4 in Bibirevo, Moscow. Now all prisons of the Russian capital have working Orthodox churches. The interior of this particular church, named in honour of the Protectress of those in despair and in need of consolation, was worked out to the last detail by the prisoners themselves. As one of the inmates noted: “This church inspires in us the hope that we will be forgiven not only by society, but by the Lord God as well”. Services are held every Sunday by Moscow clergy.
The number of believers among the armed forces has tripled over the last 10 years
According to a survey conducted by the Armed Forces of the Russian Federation, religiosity among members of the Russian armed forces is five times higher than among the rest of Russian citizens. Over the past two years the number of believers in the army and navy has grown by 1.5 times, and has tripled since 1994. Every third member of the armed forces not only considers himself a believer, but also maintains the necessity of participating in the life of one’s religious community. Nearly 76 per cent of believers in the army are Orthodox Christians.
Mahmoud Abbas rend visite au patriarche Alexis
Le 31 janvier 2005 le patriarche Alexis de Moscou et de toute la Russie a reçu dans sa résidence au monastère Danilov à Moscou le président de l’Autorité autonome palestinienne Mahmoud Abbas, en visite officielle en Russie. Le métropolite Cyrille de Smolensk et de Kaliningrad, président du Département des relations extérieures du Patriarcat de Moscou a également pris part à la rencontre.
Le patriarche Alexis a félicité Mahmoud Abbas d’avoir été élu chef de l’Autorité palestinienne et a souligné que cette élection a suscité de vrais espoirs de l’instauration de la paix si souhaitée en Terre Sainte. Le patriarche a insisté sur le fait que le rétablissement de la paix en Palestine ne peut être accompli que sur des principes d’égalité; la population arabe du pays ne doit en aucun cas être privé de la possibilité de conserver son autonomie et de créer son propre État: «L’Église orthodoxe russe a toujours respecté l’aspiration du peuple palestinien à la création de son propre État. Les attentes de votre peuple ont le soutien de l’opinion internationale».
Le patriarche Alexis a souligné les liens amicaux qui existent entre l’Autorité palestinienne et l’Église orthodoxe russe: «L’Église orthodoxe russe, présente depuis longtemps au Proche-Orient, continuera à apporter son soutien à l’Autorité palestinienne, notamment, par le moyen du dialogue inter-religieux».
Dans l’interview à l’issue de la rencontre le patriarche Alexis a exprimé son point de vue de la situation actuelle en Terre Sainte et a constaté avec joie que, selon Mahmoud Abbas, les deux côtés, Israël et l’Autorité palestinienne, démontraient le désir de mettre fin à l’opposition et à rétablir la paix dans la région.
La visite du métropolite Kirill en Autriche
Le métropolite Cyrille de Smolensk et de Kaliningrad, président du Département des relations extérieures du Patriarcat de Moscou, s’est rendu en Autriche du 12 au 13 février 2005. Le 12 février il a visité Salzburg où il a rencontré le consul de la Fédération de Russie A. Chtcherbakov.
Le même jour, en compagnie de l’évêque Hilarion de Vienne et d’Autriche, le métropolite s’est rendu sur le cimetière de Grödig où sont enterrés plusieurs centaines de prisonniers russes et d’autres nationalités de la Première et de la Seconde guerres mondiales. Un office de défunts y a été célébré.
Le 13 février le métropolite Kirill a rencontré le cardinal Christoph Schönborn, l’archevêque de Vienne. La conversation a porté sur les relations actuelles entre Catholiques et Orthodoxes en Russie, ainsi que sur la question de l’acquisition d’un statut officiel pour le diocèse russe d’Autriche.
Le même jour, Mgr Kirill a célébré la divine liturgie dans la cathédrale russe S. Nicolas de Vienne et a visité l'église russe de S. Lazare qui se trouve au cimetière central de Vienne et dont la restauration complète est prévue pour 2005.
En s'adressant au métropolite à la fin de la liturgie, l'évêque Hilarion a salué son activité intense au servie du peuple de Dieu, aussi bien en Russie qu'en dehors de ses frontières, dans les diocèses et paroisses russes à l'étranger dont la supervision est confiée au Président du Département des relations extérieures. Dans sa réponse le métropolite Kirill a souligné le caractère multiethnique de l'Eglise orthodoxe russe que le diocèse orthodoxe russe d'Autriche a su incarner et a souhaité au clergé et aux fidèles orthodoxes en Autriche le secours de Dieu dans la préservation de la paix ecclésiale.
Un évêque russe orthodoxe habilité à la Faculté de théologie de Fribourg
Le Grand Chancelier de la Faculté de théologie de l’Université de Fribourg – le maître de l’Ordre des Dominicains – a nommé l’évêque russe orthodoxe Hilarion Alfeyev comme privat-docent. Il lui a octroyé la venia legendi, la permission d’enseigner dans la discipline de la théologie dogmatique. L'évêque Hilarion assumera sa charge d'enseignant dès le semestre d'été 2005. Selon l’Agence de presse internationale catholique, c’est «un événement, vu la stature internationale de Mgr Hilarion, et un symbole du rapprochement théologique entre l'Eglise catholique et orthodoxe».
Mgr Hilarion, qui a obtenu un doctorat en philosophie de l’Université d’Oxford ainsi qu’un doctorat en théologie de l’Institut orthodoxe Saint-Serge de Paris et qui a publié plus de 250 livres et articles, s’est soumis préalablement à la procédure ordinaire de l’habilitation, à laquelle participait comme expert extérieur le Prof. Nicolas Lossky de l’Institut Saint-Serge. Comme travail d’habilitation, l’évêque Hilarion a déposé en français un mémoire sur les débats autour de la vénération du Nom de Dieu, qui au début du 20ème siècle émanaient du Mont Athos. Cette étude sera publiée dans les «Cahiers oecuméniques» de l’Institut d’études oecuméniques de Fribourg, où fut publié en 2003 le livre d’Hilarion Alfeyev «Geheimnis des Glaubens», une introduction à la théologie dogmatique orthodoxe.
Lors de la dernière journée de la semaine de prière pour l’unité des chrétiens, le 25 janvier 2005, l’évêque Hilarion a tenu dans la Salle du Sénat de l’Université de Fribourg sa conférence d’habilitation sur le thème «Les fondements ecclésiologiques de la doctrine sociale de l’Église». Il a comparé le document «Fondements de la conception sociale de l’Église russe orthodoxe», adopté par le Concile des évêques du Patriarcat de Moscou en 2000, et le «Compendium de la doctrine sociale de l’Église», publié en 2004 par le Conseil pontifical Justitia et Pax. De larges correspondances théologiques semblent manifestes, par exemple dans la compréhension de la relation entre Église et État. Tandis que les médias occidentaux expriment souvent de la suspicion à l’égard de l’Église russe orthodoxe qui souhaiterait occuper le rôle d’une Église nationale, le document du Concile proclame clairement l’indépendance de l’Église vis-à-vis de l’État. Il formule également le droit à la désobéissance civile dans les cas où le pouvoir de l’État contredit le commandement de Dieu. Les réactions critiques des cercles politiques russes face à ces propos confirment l’étonnement causé par l’affirmation de l’indépendance intérieure de l’Église russe orthodoxe.
L’évêque Hilarion a démontré que c’est la personne humaine en tant que «fondement et but de la vie politique» qui se trouve au centre des propositions faites par le Compendium de la doctrine sociale catholique, tandis que le document du Concile de Moscou considère la personne humaine toujours dans sa vocation ecclésiale. «L’humanisme intégral et solidaire» du Compendium n’est pas toujours mis en relation avec l’Église dans sa signification sociale. L’Église reste avant tout Mater et Magistra, qui enseigne l’ordre social. Elle est moins considérée comme lieu de la réalisation sacramentelle de cet ordre. C’est ici que selon Mgr Hilarion le dialogue oecuménique pourrait renouer. Le colloque avec les professeurs qui a suivi la conférence s’est concentré avant tout sur le témoignage commun des chrétiens vis-à-vis du nouveau sécularisme militant en Europe.
Sur ce dernier point, l’évêque Hilarion a pu faire valoir pendant la discussion ses nombreuses expériences personnelles. Depuis juillet 2002, il est en effet le responsable de la représentation du Patriarcat de Moscou auprès des institutions européennes à Bruxelles. Depuis mai 2003, il est également évêque de l’Église russe orthodoxe de Vienne et de toute l’Autriche ainsi qu’administrateur du diocèse de Budapest et de toute la Hongrie. Après sa formation en musique, Alfeyev est entré en 1987 au monastère du Saint Esprit à Vilnius (Lituanie). La même année, il a reçu l’ordination sacerdotale. Jusqu’en 1991, il a travaillé comme prêtre, puis comme doyen de la cathédrale à Kaunas, avant de poursuivre sa formation théologique à l’Académie théologique de Moscou et d’exercer ses premières activités comme enseignant. Entre 1995 et 2001, Hilarion Alfeyev a travaillé en tant que secrétaire en charge du Département pour les relations oecuméniques dans l’Office des affaires ecclésiastiques externes du Patriarcat de Moscou. Après son ordination épiscopale, le 14 janvier 2002, il a été temporairement évêque auxiliaire du diocèse de Sourozh, en Angleterre. Mgr Hilarion est membre du Comité central et du Comité exécutif du Conseil oecuménique des Églises. Il appartient au présidium de la Commission Foi et Constitution et il collabore dans plusieurs commissions de dialogue oecuménique bilatérales, entre autre dans la commission orthodoxe-catholique.
Le 19 février la doyenne de la Faculté de théologie de l’Université de Fribourg, Prof. Dr. Barbara Hallensleben, a remis solennellement à Mgr Hilarion le document de la venia legendi. Le nouveau privat-docent assumera sa charge d’enseignant à partir du semestre d’été 2005. Il sera à nouveau à Fribourg au début d’avril pour la présentation de son nouveau livre. Sa collaboration dans la formation théologique confirme l’engagement de la faculté fribourgeoise dans le domaine de la théologie oecuménique, l’un des centres de compétence de la faculté. Un nombre considérable d’étudiants orthodoxes est inscrit dans la faculté, internationalement reconnue pour son ouverture et ses multiples initiatives oecuméniques.
La nomination d’un évêque russe orthodoxe comme privat-docent d’une faculté de théologie de tradition catholique est un signe encourageant qui souligne le fait que la reconnaissance des Églises orthodoxes comme églises soeurs des Églises catholiques s’applique aussi pleinement dans le domaine de la théologie.
Source: Le site de l’Université de Fribourg
Metropolit Kirill besuchte die Wiener und Österreichische Diözese
Am 12 u. 13 Februar 2005 besuchte der Vorsitzende des Amtes für Außenbeziehungen der Russischen Orthodoxen Kirche, der Metropolit von Smolensk und Kaliningrad Kirill Österreich.
Am 12 Februar weilte der Metropolit in Salzburg, wo er ein Treffen mit dem Generalkonsul der Russischen Föderation A. Ščerbakov hatte. Am Treffen nahm der Bischof von Wien und Österreich Hilarion teil.
Am selben Tag besuchte der Metropolit in Begleitung des Bischofs Hilarion den Friedhof des Ortes Grödig (Salzburg); wo sich während des Ersten und Zweiten Weltkriegs ein Kriegsgefangenenlager befand. In der Zeit von 1914-1918 wurden auf diesem Friedhof 891 russische Kriegsgefangene, 926 aus Russland Internierte, 24 Serben, 156 Italiener und 19 Deutsche bestattet; in der Zeit von 1939–1945 – 34 sowjetische und 10 jugoslawische Staatsbürger. Der Metropolit verrichtete ein Totengebet für die am Friedhof bestatteten Christen und Soldaten, die in den Schlachten gefallen waren.
Am 13 Februar fand ein Treffen des Metropoliten mit dem Erzbischof von Wien, Kardinal Dr. Christoph Schönborn statt. Im Laufe dieses Treffens informierte der Metropolit das Oberhaupt der Römisch-Katholischen Kirche in Österreich über den aktuellen Stand der orthodox-katholischen Beziehungen in Russland. Es wurde die Frage einer gesetzlichen Anerkennung der russisch-orthodoxen Diözese des Moskauer Patriarchats in Österreich erörtert, und eine Reihe von anderen Fragen gemeinsamen Interesses.
Am selben Tag zelebrierte der Metropolit in der Wiener Kathedrale zum hl. Nikolaus in Konzelebration mit dem Bischof von Wien und Österreich Hilarion, dem Pfarrer der Kathedrale Erzpriester Vladimir Tyschuk, dem Erzpriesters Chrysostomos Pijnenburg, dem Priester Radoslav Ristič, dem Erzdiakons Viktor Schilowsky und dem Mönchsdiakon German (Evseev) die göttliche Liturgie. Am Gottesdienst nahmen auch Kleriker der Georgischen und Bulgarischen Orthodoxen Kirche teil. In der Kirche war der außerordentliche und bevollmächtigte Botschafter der Russischen Föderation in Österreich S. Osadčij anwesend.
Nach dem Entlassungssegen wandte sich Bischof Hilarion mit einem Grußwort an den Metropoliten Kirill in dem er unter anderem Folgendes sagte: „Die Kirche wird nicht immer verfolgt, aber ihre wahren Diener sind immer Bekenner, die ihre Seele für die Freunde hingeben, und ihre Kräfte beim Dienst an Gott und den Nächsten nicht schonen. Auch wir, lieber Vladyka; kennen ihre asketischen Mühen, sehen wie auf ein Beispiel auf Sie, eingedenk der heute gehörten Worte des Apostels: „Sei ein Vorbild in deinen Worten, in deinem Lebenswandel, in der Liebe, im Glauben, in der Lauterkeit“ (1 Tim 4, 12). Wir kennen Ihre apostolische Arbeit nicht nur in Russland nicht nur in der Ihnen anvertrauten Diözese, aber auch in den Diözesen, die sich außerhalb der Grenzen unserer Heimat befinden, wo Sie, als Leiter des Amtes für kirchliche Außenbeziehungen Ihre kanonische kirchliche Macht ausüben. Eben dank Ihrer Bemühungen wird die Kathedrale zum hl. Nikolaus jetzt nach vielen Jahrzehnten, in denen eine kapitale Renovierung und Restaurierung nicht möglich war, wiedergeboren. Wir bitten Sie, lieber Vladyka; auch weiterhin die Wiener und Österreichische Gemeinden des Moskauer Patriarchats und diese heilige Kirche nicht zu vergessen. Erlauben Sie mir Ihnen im Namen aller hier anwesenden Kleriker und Laien eine gute Gesundheit und die gnadenreiche Hilfe Gottes in ihrem bekennenden und apostolischen Dienst an der Kirche Christi zu wünschen“.
Zur Erinnerung an den gemeinsamen Gottesdienst überreichte Bischof Hilarion dem Metropoliten Kirill eine Panagia und wünschte ihm viele und gesegnete Jahre im Dienst an der Heiligen Kirche.
In seiner Antwortrede wandet sich Metropolit Kirill an Bischof Hilarion und die Gemeinde und sagte: „Vor allem möchte ich Ihnen, Vladyka; für Ihre aufrichtigen und herzlichen Worte danken, für jene Arbeit, die Sie hier verwirklichen. Auf Ihren Schultern lastet eine schwere Aufgabe, denn Sie müssen auf jene neue Realität antworten, die sich heute in Österreich und in Ungarn in Zusammenhang mit dem Auftreten einer Vielzahl von Menschen aus der ehemaligen Sowjetunion ergibt. Es sind dies Menschen verschiedener Nationalitäten, aber Orthodoxe. Und es ist eine große Offenheit und Liebe den Menschen gegenüber notwendig, und auch die Fähigkeit jeden zu bemerken, damit in diesen multinationalen orthodoxen Gemeinden unter der Schirmherrschaft der Russischen Orthodoxen Kirche der Friede, die Liebe und die Übereinstimmung erhalten bleiben und das Gebet herrscht“.
„Ihrer Natur nach ist die Russische Orthodoxe Kirche eine multinationale Kirche“, - sagte der Metropolit. „Ihr Kern besteht aus dem großen russischen Volk, aber gleichzeitig mit ihm verbleiben ihn ihr in vollkommener Einheit und Gesinnungsgleichheit auch viele andere Völker. Und niemals gab es in unserer Kirche zwischennationale Probleme. Vielleicht wird auch deshalb das große multinationale Russland bewahrt, da seine Seele die große multinationale Kirche ist. Dabei ist die Kirche aufgerufen die nationalen Traditionen und das nationale Selbstbewusstsein des russischen Volkes zu bewahren. Ich danke Ihnen, lieber Vladyka; dafür, dass unter Ihrem Schutz Menschen ihr geistiges Leben leben, die sich außerhalb der Grenzen ihrer historischen Heimat befinden“.
Nachdem er an die Schwierigkeiten, die die Mitglieder der Orthodoxen Kirche in der Emigration haben erinnert hatte, sagte der Metropolit: „Wir müssen mithelfen den Menschen würdige Lebensbedingungen zu schaffen an dem Ort, wo sie sich aufhalten. Aber gleichzeitig müssen wir ihnen helfen ihre Kultur, ihre Sprache und ihr Selbstbewusstsein zu erhalten. Und außer der Kirche gibt es keine andere Kraft, die fähig wäre, dies unter den Bedingungen einer sich ständig ändernden Realität der heutigen Welt zu tun. Weder die staatlichen Strukturen noch öffentliche Organisationen sind in der Lage das zu tun, was die Kirche tun muss und wozu sie fähig ist. Eben darin besteht der besondere Dienst, den die Kirche heute sowohl im vereinten Europa als auch unter den Bedingungen der Globalisierung der gesamten Welt leisten muss. Ich möchte Sie, Vladyka, beglückwünschen und Ihnen dafür danken, dass dort, wo Sie Ihren Dienst tun, diese große Mission der Kirche Wirklichkeit wird. Ich möchte Sie und Ihre engsten Mitarbeiter und Mitbrüder bitten, keine Kräfte zu scheuen, diesen kirchlichen Dienst auch weiterhin zur Gänze und mit voller Kraft zu verwirklichen“.
„In der heutigen Welt sind alle Christen in gewissem Sinne Emigranten“, - unterstrich der Metropolit. „Die moderne Kultur und Gesellschaft, in der wir leben, entfernt sich immer weiter von der Religion. Den Menschen werden Lebensstandards angeboten, die sehr weit von den christlichen Idealen entfernt sind. Der Mensch wird als Individuum in der Gesellschaft formiert. Und die Gesellschaft hat auf uns eine kolossale Wirkung, sogar wenn uns das nicht bewusst ist. Besonders heute, da die Macht der Massenmedien, im Besonderen des Fernsehens so groß ist. Ob wir es wollen oder nicht, aber jeden Tag kommt diese Welt mit ihren Gesetzen, mit ihren Standards, mit ihrer Mode und mit ihrem Verständnis des Guten und des Bösen zu uns ins Haus, und meistens ist dieses Verständnis kein christliches. Davon, ob wir es schaffen das Christentum als solches, das Christentum als Treue zu Christus in dieser Welt zu bewahren, hängt, so bin ich überzeugt, die Zukunft der menschlichen Zivilisation ab“.
„Gott hat diese Welt geschaffen, und Gott hat als Grundstein für das Sein dieser Welt Seine Gesetze gelegt“, - sagte der Metropolit weiter. „Wenn die Gesellschaft beginnt diese Gesetze zu ändern, wenn sie beginnt sich von diesen Gesetzen loszusagen, so geht sie von jenem Weg ab, den Gott für die Welt und die Menschheit bestimmt hatte. Wenn dies aber nicht der Weg Gottes ist, so heißt das auch, dass es nicht der Weg des Lebens ist. Es ist der Weg des Todes. Wo aber der Tod ist, wird alles zerstört. Die Menschen glauben, sie erschaffen eine neue große Zivilisation ohne Gott, in Wirklichkeit aber zerstören sie das menschliche Leben und setzen das Faktum des Seines selber und der menschlichen Gesellschaft einer großen Gefahr aus. Da die Welt von außen einen großen Einfluss auf die Menschen hat, so ist es heute nicht leicht, seine Treue zu Gott zu bewahren. In gewisser Weise muss man ein Mensch sein, der nicht von dieser Welt ist. Einige sagen, dass die Religion eine Sache der schwachen Menschen ist, ich aber sage Ihnen, dass Religion Sache der starken Menschen ist. Denn der Ruf, der von Gott an uns ergeht, braucht Kräfte zur Antwort. Wir müssen nicht sein wie alle, wir müssen die Fähigkeit haben gegen den Strom zu gehen, wie schwer dies auch sein möge“.
„Heute begehen wir das Gedächtnis der Neumärtyrer und Bekenner Russlands, aller derer, die in der nachrevolutionären Zeit in den Lagern um des Namens Gottes Willen getötet oder zu Tode gemartert wurde. Auch diese Menschen mussten gegen den Strom gehen, gegen jene Kraft, die sich zum Ziel gesetzt hatte den Glauben an Gott auszurotten und die keine wie immer gearteten Kompromisse einging. Die Neumärtyrer und Bekenner Russlands retteten ihre Seelen, sie retteten Russland und nicht nur Russland. Sie sind für uns heute das große Beispiel dessen, was es bedeutet Christ zu sein. Von uns verlangt heute zwangsweise niemand, dass wir von unserem Glauben absagen, aber man schlägt uns Lebensstandards und –ideale vor, die weit von den Idealen dieses Glaubens entfernt sind. Und wir stehen, wie auch die Neumärtyrer vor der Wahl, welchen Weg wir gehen werden. Die Kirche verkündet heute, dass es nur einen Weg des Lebens gibt, - den Weg des Lebens mit Gott, des Lebens auf Grundlage des Gesetztes Gottes. Die Aufgabe der Kirche besteht heute darin, dies laut zu verkünden, nichts zu fürchten und sich nicht zu schämen, so wie auch die Neumärtyrer keine Angst hatten, als sie in die Folterkammer gingen, denn sie wollten nicht vom Weg Gottes abweichen. Deshalb besteht die Aufgabe der Kirche nicht nur darin, die Kultur, die Sprache und die Sitten der Menschen zu erhalten, sondern sie auf dem Weg Gottes zu halten und zu bewahren“.
Zum Abschluss seiner Rede sagte der Metropolit: „Kirche, das sind nicht nur die Bischöfe und Priester, Kirche, das sind wir alle. Die Kirche Gottes, in der wir uns versammeln ist ein Schiff. Wir alle sind auf einem Schiff, wir alle befinden uns auf einer gemeinsamen Seereise. Um uns herum stürmt das Meer, aber wir glauben, dass der Heilige Geist dieses Schiff lenkt. Man braucht Mut, um auf diesem Schiff zu verbleiben, aber dieser Mut sollte vom Bewusstsein gestärkt werden, dass der Weg des Schiffs richtig ist. Ich beglückwünsche Sie alle herzlich zu diesem Sonntag. Ich freue mich darüber, was ich heute in dieser Kirche sehe. Die Kirche ist gefüllt mit Menschen wie nie zuvor. Es finden wunderbare Gottesdienste statt. Der Chor singt wunderschön. Wir alle beten. Dies ist das Zentrum unseres Lebens. Gebe Gott, das dies bis zum Ende unseres Lebens andauern möge, dass wir niemals und unter keinen Umständen unsere Verbindung zu Gott verlieren, dass wir immer das Bedürfnis haben uns miteinander in den Mauern der Kirche zu treffen; dass wir uns immer als eine Mannschaft fühlen, die dazu berufen ist auf diesem Kirchenschiff in die Zukunft zu fahren. Und ich glaube, dass der Herr uns helfen wird. Wir werden den stillen Landungssteg, den stillen Hafen erreichen, denn der Herr ist mit uns. Ich wünsche Ihnen, lieber Vladyka, dem Klerus und allen Brüdern und Schwestern, die heute hier versammelt sind, Kraft des Glaubens, Kraft im Geist, die Hilfe Gottes in allen Aufgaben und Werken, Seelenfrieden und Freude, denn Gott gibt allen immer Frieden und Freude, die darum bitten. Es segne uns alle der Herr durch die Gebete der heiligen Neumärtyrer und Bekenner Russlands“.
Nach dem Gottesdienst hatte der Metropolit die Möglichkeit bei einer Tasse Tee mit den Klerikern der Wiener und Österreichischen Diözese zu reden. Danach fand ein Treffen des Metropoliten mit dem Bischof Hilarion, dem Pfarrer der Kathedrale Erzpriester Vladimir Tyschuk und dem Botschafter S. Osadčij über die Renovierungsarbeiten der Kathedrale statt.
Am selben Tag besuchte der Metropolit in Begleitung des Bischofs Hilarion die Kirche zum hl. Lazarus auf dem Wiener Zentralfriedhof. Diese Kirche, die 1895 erbaut wurde, befindet sich in einem alarmierenden Zustand, aber für das Jahr 2005 ist eine kapitale Renovierung geplant, nach der die Gottesdienste in der Kirche wieder aufgenommen werden.
Am Tag des Gedächtnisses der seligen Xenia von Petersburg wurde in der Gemeinde des Moskauer Patriarchats in Klagenfurt der erste Gottesdienst gefeiert
Am 6. Februar 2005, dem Tag des Gedächtnisses der seligen Xenia von Petersburg, wurden in den Gemeinden des Moskauer Patriarchats in Österreich und Ungarn feierliche Gottesdienste gefeiert. Die selige Xenia ist eine der meistverehrten Heiligen in der russischen kirchlichen Emigration, deren viele Vertreter in St. Petersburg geboren wurden.
An diesem Tag zelebrierte der Bischof von Wien und Österreich Hilarion bei einer großen Anzahl an Gläubigen die Göttliche Liturgie in der Mariä Entschlafungskathedrale in Budapest. Dem Bischof assistierten der Pfarrer der Kathedrale, der älteste Kleriker der Ungarischen Diözese, Protopresbyteros Feriz Berki, die Kleriker der Kathedrale Erzpriester Stefan Magyar, die Diakone Nikolaj Dadanyi, Kirill Tatarka und Michail Tarko. Beim Gottesdienst, der nach einer gewachsenen Tradition in ungarischer, griechischer und kirchenslawischer Sprache zelebriert wurde, sang der vereinte Chor der ungarischen und russischen Gemeinden Budapests.
In der Kirche zum hl. Sergius in Budapest feierte der Priester Nikolaj Kim, ein gebürtiger St. Petersburger, den Gottesdienst. Außerdem wurden noch in folgenden Kirchen in Ungarn Gottesdienste gefeiert: in der Kirche zum hl. Georg in Szeged, in der Kirche zur hl. Dreifaltigkeit in Miskolc und in der Kirche zum hl. Georg in Nyíregyháza.
In der Wiener Kathedrale zum hl. Nikolaus wurden am Tag der seligen Xenia von Petersburg zwei Liturgien gefeiert: eine Frühliturgie in kirchenslawischer und georgischer Sprache und eine Spätliturgie in kirchenslawischer und deutscher Sprache. Bei der Spätliturgie, der der Pfarrer der Kathedrale, Erzpriester Vladimir Tyschuk vorstand, beteten und kommunizierten Gläubige aus Wien und umliegenden Städten.
Ein Ereignis von besonderer Bedeutung für die Wiener und Österreichische Diözese war die Feier der ersten Göttlichen Liturgie in der russisch-orthodoxen Gemeinde der Stadt Klagenfurt. In dieser Stadt, die die Hauptstadt des „Seenbundeslandes“ Kärnten ist, befindet sich die Gemeinde des Moskauer Patriarchats noch im Stadium der Formierung. Die Liturgie zelebrierte der Pfarrer der Gemeinde Mariä Schutz in Graz, Priester Arsenij Černikin. Beim Gottesdienst sag der Chor der Gemeinde Mariä Schutz.
Nach dem Gottesdienst verlas Vater Arsenij eine Grußadresse des Bischofs von Wien und Österreich Hilarion, in der im Besonderen folgendes gesagt wurde: „Die himmlische Schirmherrin unserer nördlichen russischen Hauptstadt betet nun für uns und bringt unsere Bitten zum Thron Gottes. Seit diesem Tag erstrecken sich ihr Schutz im Gebet und ihre Fürsprache vor Gott auch auf die orthodoxen Gläubigen Klagenfurts. In unserer für die Christen so schwierigen Zeit, in der die Kräfte des Bösen versuchen uns und unsere Kinder vom Glauben an Gott abzuhalten, haben wir die Möglichkeit und das Glück den Namen Gottes bei der Göttlichen Liturgie zu preisen. Der heutige Gottesdienst ist der erste Schritt auf dem Weg der Versammlung der zerstreuten Gläubigen in Kärnten, wo es von nun an eine Gemeinde der Russischen Orthodoxen Kirche geben wird, die Russen, Ukrainer, Weißrussen, Moldawier und die Vertreter anderer Nationalitäten vereinen wird“.
Indem er sich an die Gemeindemitglieder von Klagenfurt wandte sagte der Bischof weiters: „Was ist das kirchliche Leben und was bedeutet es Mitglied einer orthodoxen Gemeinde zu sein? Zuerst bedeutet es, sich an Sonntagen in der Kirche zur heiligen Liturgie zu versammeln, damit man die Heiligen Gaben Christi empfangen kann, wodurch die Seele und der Leib geheiligt werden zur Vergebung der Sünden und zum ewigen Leben. Zweitens bedeutet dies, das Zeugnis seines erneuerten Glaubens in die Welt hinaus zu tragen, seinen Verwandten und Nahestehenden, seien Kindern und Enkelkindern. Wenn wir unsere geistigen und physischen Kräfte während der Woche in den irdischen Mühen vergeuden, so weihen die orthodoxen Christen den Sonntag Gott. Das kirchliche, liturgische Leben ist, wenn die Eheleute ihre Liebe in Gott festigen und vervollkommnen und gemeinsam beten und gemeinsam aus einem eucharistischen Kelch trinken. Das kirchliche Leben ist, wenn unsere Kinder die Möglichkeit bekommen von Geburt an, an den gnadenreichen Gaben Gottes teilzunehmen die in den heiligen Sakramenten der Kirche Christi zugegen sind. Das kirchliche Leben ist, wenn die Worte des Evangeliums, die beim Gottesdienst gelesen werden, in unseren Herzen wachsen und Früchte des Glaubens, der Hoffnung und der Liebe bringen“.
„Die Entwicklung der Gemeinde der Russischen Orthodoxen Kirche in Klagenfurt ist unsere gemeinsame Sache, unsere gemeinsame Pflicht und unsere große gemeinsame Aufgabe“, – unterstrich Bischof Hilarion zum Abschluss seiner Grußadresse. „In der Zukunft wird es einer großen Anstrengung für den Zusammenhalt der zu bildenden neuen Kirchengemeinde bedürfen, und ich bin überzeugt, dass viele von Ihnen Ihren Beitrag zu dieser gottgefälligen Sache leisten werden. Ich aber möchte Ihre Aufmerksamkeit auf den wichtigsten Schatz lenken, den sie in der Kirche erringen können: den großen Schatz des Glaubens an Gott, der für Sie, Ihre Nahestehenden und Ihre Kinder heilsbringend ist! Nehmen Sie diese Möglichkeit, die Sie jetzt bekommen haben, mit Ehrfurcht und sorgsam auf: kommen Sie zu den Gottesdiensten, lernen Sie das Gebet, machen Sie das geistige Leben zu einem festen Bestandteil Ihres irdischen Lebens“.
Letters to the editor
Dear Bishop Hilarion, you gave an excellent conference on the primacy in the Church, which was published in French and German in Europaica 57. At the end of it you said: «L'autorité canonique des autres évêques découle de celle du pontife romain, successeur de Pierre. Tandis que dans la tradition orthodoxe l'organe suprême d'administration est le concile, auquel tous les évêques sont soumis, et que l'infaillibilité est attribuée à tout le Corps ecclésial, dans la tradition catholique le pape est placé au-dessus des conciles et c'est lui qui possède l'infaillibilité doctrinale, d'une certaine manière indépendamment des conciles et de l'Église même».
This is at least not the understanding of the Catholic Church herself. The authority of the bishops is based on and derived from the authority of all the apostles, each bishop being directly a successor of the apostles not by the way of Peter or the Pope. That in 1917 and 1983 the CIC was promulgated not by a Synod but only by the Pope alone is certainly questionable. The main problem is, in which way and degree the Pope shall interfere in the dioceses of other bishops (Universal primacy). This could and should be a matter of future negotiations between the Churches and of a really ecumenical Synod. The council of Serdica granted the Bishop of Rome only the position of the last instance of appellation in conflicts between bishops.
The infallibility of the Pope is only the focus of the infallibility of the Church, but not "au-dessus" of her. And the ecumenical council is infallible as representing the whole Church, but only if in accordance with the Pope, not against him. The Pope is not above the council, but also the council is not above the Pope. The ecumenical councils of the first millenium had the consent of the Pope or of his delegates (the fathers of Chalcedon said: "Peter has spoken!"), lest they were not recognized as ecumenical, as e.g. the 2nd Council of Ephesus (the so-called Robber-Synod) or the iconoclastic synod of Hiereia in 754.
If the infallibility of the Pope was not "in a certain manner" independent from the Church (ex sese, not ex consensu ecclesiae) he could not refuse his consent to a heretical council. The two dogmas on the Mother of God (1854 and 1950) were not proclaimed independently from the Church but prepared - although not by a council - by individually asking the bishops and by their previous consent. This method is questionable, but in principle within the borders of an orthodox understanding of Vatican I.
Univ.-Prof. DDr. Peter Hofrichter
Salzburg, Austria
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Cher Monseigneur, En consultant les différents documents que la Représentation du Patriarcat de Moscou près les Institutions Européennes, j'ai découvert le texte de la Catéchèse orthodoxe dont vous êtes l'auteur. Je vous dirai que je me suis réjoui en prenant connaissance de la cinquantaine de pages qui le constitue. Et je me suis dit "C'est justement le genre de texte que je devrais communiquer aux paroissiens, à petites doses pour être certain qu'ils en prennent connaissance."
P. Paul Pellemans
Bruxelles, Belgique
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Dear Bishop Hilarion: Please, accept my warm congratulations upon your acceptance of the position of at the University of Frieburg. This is a welcome development. You have already established a standard of quality in the field of Patristics among the Russian scholars. I remain very hopeful that you will grace us with the works of the quality that we have grown accustomed to expect from you. I also hope that your academic cathedra will enable you to speak with the freedom that is often not vouchsafed to those who speak ex cathedra ecclesiastica.
Paul Gavrilyuk, Ph.D
University of St. Thomas, Saint Paul, MN, USA
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Thank you for sending me your newsletter. I recently read an address there by His Grace, Bishop Hilarion that drew on a new book he has written in French on St. Gregory the Theologian, to be published by the Institut St.-Serge in Paris. I would appreciate the opportunity to read the bishop's new book.
Sr. Nonna Harrison
Kansas City, Missouri, USA
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I would like to add my voice to the congratulations to Bishop Hilarion for his courageous and truthful remarks about militant secularism in Europe. However, Bishop Hilarion is also to be praised for his balance. In his recent talk to the European Democrats, he makes clear that he does not dismiss all the values achieved by secular societies since the Enlightenment, because the Enlightenment did extend humanity and freedom of speech and expression. Rather he wisely calls for a balance between religious values and the best that has been achieved by the Enlightenment.
The best way for this balance to become actual is if there are free and open dialogues about values, with a willingness by the participants to see the critical force of some of the values that challenge them.
The role of philosophy is very important here and it is vital that Orthodox people and politicians have a lively interest in this subject. The end of philosophy in relation to the issue of European culture and religion should not be to re-write our values according to a theory but to be an analytical tool which helps us see some of our concealed assumptions and a bridge between religious language or theology on the one hand and politics on the other.
In the early centuries of Christianity, a group of Fathers called 'Apologists' showed that Christianity was to a very great extent reasonable according to the best philosophy of the time and that Christianity shared with philosophy a critical attitude towards totalitarianism, brutality, immorality and idolatry. One of the best-known of these 'Apologists' was St Justin Martyr, who joined the glorious ranks of the martyrs bearing witness to the True God against the idols. On the other hand, he did not deny the possibility of reasonable discussion with the powers of government. His attitude was balanced and the attitude of the Roman authorities at that time was unbalanced and intolerant for no good reason.
Bishop Hilarion's call for balance, therefore, has the weight of Orthodox Tradition behind it and the precedent of the Saints of the early Church.
St Justin Martyr is said never to have taken off the gown of the philosopher, that garment by which philosophers were recognised in Antiquity, when he put on Christ in Baptism and witnessed to the truth of Christianity by the sacrifice of his life.
Stephen Thomas
Southampton, UK
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What must bind us together is faithfulness in commitment to be instruments for peace, not for violence, conflict and war. That we are capable of more "goodwill to all" is evident in the outpouring of assistance to the many victims of the December 26 Tsunami - it has reminded some in America of the greetings of sympathy that came here on September 12, 2002.
It has felt like a very dark year, living in the bosom of an American Empire whose policies are so universally disliked around the world. When in November the re-election of President Bush was broadly interpreted as the victory for Evangelical Christians and moral values, we sensed an even greater problem. How could those claiming to knew Jesus Christ personally see divine approval in a government authorizing torture of prisoners, a government condoning the continuing takeover of Palestinian land (without judicial right) by Israelis, as if a particular interpretation of end times theology now meant that God justified any means, how could Evangelical Christians be so relaxed about the growing struggle for existence inside America of even the working poor, while the rich were getting government tax relief - such questions leave us deeply troubled about how deep are the contradictions inside Evangelical Christianity.
We seek to renew our commitment to be on the side of those seeing hope in Christ, and to take care not to be voices for a Christianity that threatens death and destruction.
For many years now my wife Margaret and I have started our days with the words from the Moravian Brethren Daily Readings (Losungen). Last year's motto was the words of Christ, "my words will not pass away", even though heaven and earth might; this new year the motto reminds us of that cautionary prayer of Jesus, just before Peter made his rash promise about going to prison and death for Christ, "I have prayed for you that your own faith may not fail..." (Luke 22:32). A good daily reminder.
Dr. Walter Sawatsky
Co-Editor, Religion in Eastern Europe, USA