En français:
ANNONCE: L’inauguration de l’exposition de photos «L’Eglise orthodoxe russe aujourd’hui» aura lieu dans la Chapelle oecuménique à Bruxelles
Patriarche Alexis de Moscou et de toute la Russie: Message aux organisateurs et aux hôtes de l’exposition «L’Église orthodoxe russe aujourd’hui»
In English:
Metropolitan Kirill of Smolensk and Kaliningrad: Our Cooperation Is Absolutely Necessary and Is Awaited by Millions of People
Bishop Hilarion of Vienna and Austria: The Need to Act
Auf Deutsch:
Diakon Igor Iwonin: Der heilige Johann von Kronstadt, der große Hirte des russischen Landes (I)
ANNONCE: L’inauguration de l’exposition de photos «L’Eglise orthodoxe russe aujourd’hui» aura lieu dans la Chapelle oecuménique à Bruxelles
Représentation de l’Eglise orthodoxe russe près les Institutions Européennes et l’Agence d’information de Russie «RIA Novosti» avec le soutien de la Mission Permanente de Fédération de Russie auprès des Communautés Européennes vous prient de leur faire l’honneur d’assister à l’inauguration de l’exposition de photos «L’Eglise orthodoxe russe aujourd’hui» qui aura lieu le 10 mai à 18.30 dans la Chapelle de la Résurrection (Chapelle oecuménique pour l’Europe) sise à la rue Van Maerlant 22/24, 1040-Bruxelles.
Aujourd’hui, après presque soixante-dix ans de captivité soviétique, l’Eglise orthodoxe russe vit une période de renaissance. La reconstruction de somptueuses églises, le renouveau de la vie paroissiale, de la pensée théologique, la réouverture des monastères et des séminaires: tout cela est devenu bien réel. Souvent on a l’impression que tous les efforts de l’Eglise orthodoxe russe sont concentrés aujourd’hui sur la restauration du faste extérieur, perdu sous le joug soviétique. Cela n’est pas tout à fait vrai.
L’histoire contemporaine est caractérisée par le retour de l’Eglise orthodoxe russe dans la sphère publique en qualité d’un membre à part entière de la vie sociale qui joue un rôle culturel et politique important. L’Eglise accomplit aujourd’hui de façon très active ses programmes de bienfaisance et aide les membres les moins protégés de la société: les sans-abri, les chômeurs, les réfugiés, les familles nombreuses, les personnes âgées seules, les enfants des familles difficiles, les orphelins et les handicapés indépendamment de leurs points de vue politiques et religieux.
Nous espérons que l’exposition de photos, organisée par la Représentation de l’Eglise orthodoxe russe près les Institutions Européennes et l’Agence d’information de Russie «RIA Novosti» avec le soutien de la Représentation Permanente de la Fédération de Russie auprès des Communautés Européennes, aidera de nombreuses personnes à connaître mieux cette face, souvent ignorée et cachée de la vie contemporaine de l’Eglise orthodoxe russe.
Patriarche Alexis de Moscou et de toute la Russie: Message aux organisateurs et aux hôtes de l’exposition «L’Église orthodoxe russe aujourd’hui»
Je salue cordialement ceux qui ont organisé l’exposition de photos «L’Église orthodoxe russe aujourd’hui» et ceux qui viennent la voir.
L’époque actuelle est marquée par le retour de l’Église orthodoxe russe dans la vie publique en tant que membre à part entière de la société jouant un rôle spirituel, culturel et social d’importance.
Notre Église accomplit d’une façon active de nombreux programmes de bienfaisance, apporte son soutien aux membres les plus démunis de la société: aux personnes sans abri, aux chômeurs, aux réfugiés, aux familles nombreuses, aux personnes âgées et solitaires, aux enfants des familles défavorisées, aux orphelins, aux handicapés indépendamment de leurs convictions politiques et religieuses.
L’Église orthodoxe russe tâche d’éduquer la nouvelle génération de ses ministres en prenant comme devise les paroles de l’Écriture: «Il faut soutenir les faibles et se souvenir des paroles du Seigneur Jésus, car il a dit lui-même: Il est plus heureux de donner plutôt que de recevoir» (Ac. 20, 35). La mission de l’Église s’étend à tous ceux qui ont besoin du soutien et de l’aide, à ceux qui attendent de la compassion et de la miséricorde.
J’espère que l’organisation de cette exposition dans la capitale de l’Union Européenne aidera les chrétiens occidentaux et tous les hôtes à mieux connaître la vie contemporaine de l’Église orthodoxe russe.
Metropolitan Kirill of Smolensk and Kaliningrad: Our Cooperation Is Absolutely Necessary and Is Awaited by Millions of People
Excerpts from the interview to Inside the Vatican magazine.
Inside the Vatican: On May 25, 2005 in Bari, in southern Italy, just a month after the election of Pope Benedict XVI, Cardinal Walter Kasper made a proposal that caught the attention of many observers of Catholic and Orthodox affairs: he proposed convening a type of ecumenical "council" open to the participation of Orthodox as well as Roman Catholics. He suggested that Bari could be the site of such a “council” which would have as its goal the restoration of friendship between the Catholic and Orthodox Churches, and that the creation of an "alliance" for a rediscovery of the “Christian roots of Europe" could become the council’s theme. What do you think about this proposal?
Metropolitan Kirill: Cardinal Walter Kasper’s idea about holding a "council" of Orthodox and Roman Catholic hierarchs in Bari is, undoubtedly, rather interesting. At the same time, it is necessary to bear in mind that a council as an ecclesiological reality is impossible in the conditions of our present division. Therefore, we may speak not about a council like ones of the Ancient Undivided Church, but about a meeting or an assembly.
I believe that, on the way to any significant event in the sphere of Orthodox-Catholic relations, it is necessary to tend to the solution of specific problems complicating these relations. A joint discussion of acute problems of the present is already under way. For instance, an International Conference on "Christian Values in Europe" organized by the Vatican’s Pontifical Council for Culture along with the Moscow Patriarchate’s Department of External Church Relations, which I head, will take place in Vienna in early May, 2006, with assistance from the "Pro Oriente" foundation of Vienna, Austria.
Inside the Vatican: Cardinal Kasper also said, "I am convinced that after the great efforts and significant steps made by John Paul II, Pope Benedict XVI will open the way for such a plan in the future". What do you think about Pope Benedict XVI? Have you ever spoken to him? Do you think that you could meet with him in the future? Is Benedict different from John Paul II, and if so, in what way?
Metropolitan Kirill: I respect the new Head of the Catholic Church Pope Benedict XVI very much and I had repeatedly met him before his election to the Roman throne. On April 25, 2005, the day after the inaugural celebrations, His Holiness received me in the "Santa Marta" residence where he had continued living after the end of the conclave. Our conversation was informal and warm. However, during this brief period of time we managed to discuss the basic questions in the relations between the Russian Orthodox and Catholic Churches and to note our agreement concerning the need for common action between Orthodox and Roman Catholics in upholding and proclaiming Christian values.
I was very grateful to His Holiness for this meeting and I see in it a sign of the special significance which a newly-elected pontiff attached to relations with Orthodox Churches and with the Russian Orthodox Church as the largest of them.
I would rather not compare the personalities of the two heads of the Catholic Church – the recently deceased John Paul II and the present Pope Benedict XVI. Both of them are, undoubtedly, really outstanding people. However, inter-Church relations don’t always depend on individual persons, even such high-ranking ones. As is well known, there are a number of rather complicated problems that require, on the one hand, an urgent resolution or settlement, and, on the other, a responsible and thoughtful approach. Keeping both of these factors in mind should assist the overcoming of existing difficulties in the most effective way.
A major component of this important work therefore should be a fair and open dialogue between our Churches. That is why I hope for the continuation of fruitful meetings with leaders of the Catholic Church.
Inside the Vatican: What are the main difficulties in relations between the Roman Catholic and Orthodox Catholics? Which can be settled relatively easily and which cannot?
Metropolitan Kirill: Problems in relations between Russian Orthodox and Catholic Churches are well known. First of all, it is the situation in the Ukraine, especially in the western part of it, where oppressions of Orthodox believers by Greek Catholics continue. Unfortunately, in the last years the situation has not changed for the better. On the contrary, it tends to become more complicated due to the transfer of Cardinal Lubomyr Husar’s see from Lvov, with which the center of the Ukrainian Uniates has been historically connected, to Kiev, called the "mother of Russian cities" and for centuries the see of the heads of the Orthodox Church of Russia, and then the Ukraine.
In Russia, our believers are seriously concerned and misunderstand missionary work done by Roman Catholic clergy among the Orthodox population, in particular among children and youth. People often ask me: why do Catholic priests not work more actively in the countries from which they come to Russia and prefer to nurture Roman Catholic traditions in Russian children from troubled families?
These problems can hardly be settled soon and easily but we should aim for their prompt solution as there are destinies of real people, their worries and feelings, behind them.
Inside the Vatican: Can you suggest any special initiatives that could improve Roman Catholic-Russian Orthodox relations? Do you support the creation of a "Catholic-Orthodox Alliance" in Europe in support of Christian moral values, as suggested by Cardinal Kasper and the Viennese and Austrian Diocesan Russian Orthodox Bishop Hilarion Alfeyev?
Metropolitan Kirill: Regarding the idea of the creation of an "Orthodox-Catholic alliance" I would like to say that it is necessary to make correct emphasis here and to agree about the terms. The concept of an "alliance" has a more political than Church-related meaning. Therefore, I would prefer not to use this expression.
However, the Russian Orthodox Church actively supports the development of interaction with the Catholic Church. We agree on a majority of the questions that the Christian world faces today. It is well known that both Churches are very concerned about the expulsion of religious values from the life of modern society and the need to preserve Christian ethical standards in it. Our cooperation is absolutely necessary. It is awaited by millions of people – believers and spiritual seekers alike. This interaction can have far-reaching consequences for Europe and, what is especially important, for the whole system of inter-Christian relations. It is absolutely clear that in this case we speak not only about the Russian Orthodox Church but about all local Orthodox Churches. I think the place of Christian values in the world will in many ways depend on the character of Orthodox-Catholic relations, at least on the European continent <…>
The full text of the interview will be published in the May issue of Inside the Vatican magazine.
Bishop Hilarion of Vienna and Austria: The Need to Act
Excerpts from the interview to Inside the Vatican magazine.
Inside the Vatican: A major conference involving Catholics and Orthodox is scheduled to take place in Vienna in early May. Can you tell us something about the background of this conference, and its chief purpose?
Bishop Hilarion: The theme of the conference is "Christian Values in Europe." The initiative to organize this conference belonged to Metropolitan Kirill, chairman of the Department for External Church Relations of the Moscow Patriarchate. Invited are distinguished Church leaders and theologians from the Roman Catholic and Russian Orthodox Churches. There will be about 25 participants on each side.
The discussion on Christian values acquires special relevance and urgency in the context of the process of globalization, which is affecting more and more of the world's population. Globalization is a multi-dimensional, multi-faceted and multi-layered process. It exerts influence on the world as a whole and on separate countries and regions, on the entire human community and on concrete human beings. It affects politics and economics, morals and law, the sciences and arts, education and culture. Globalization leaves its imprint on practically all areas of human endeavor, with the possible exception of one: religion. Today only religion is systematically resisting the relentless attack of globalization, entering into an unequal battle to defend those values it considers fundamental and which are being challenged by globalization.
Only religion is able to counter the ideology of globalization with its own system of spiritual and moral orientation based on the centuries-long experience of generations acquired during the pre-globalization age. In the modern battle for values, people find themselves more often than not on opposite sides of the barricades, with those inspired by religious ideals on the one side and those whose world-view is formed by secular humanism on the other.
At the core of the modern globalization ideology is the humanistic idea of the absolute dignity of the human person and of the existence of universal, "common human" values, which are proposed as the foundation of a single world civilization. By "common human" values, however, are understood not only those spiritual and moral tenets which are common to all religions or which are equally obligatory for both religious and non-religious people ("thou shall not kill", "thou shall not steal", "thou shall not bear false witness", etc.), but also many ideas that are questionable from the religious point of view and which are rooted in liberal-humanistic morality. To this latter group belong, in particular, the affirmation of the right of each individual to his or her own way of life, which extends insofar as it does not cause harm to others. From the viewpoint of humanistic morality, the only limitation on human freedom is the freedom of other people: the moral person is one who does not harm the interests of others, while the immoral person is one who infringes upon their freedom. The idea of absolute moral norms as well as the notion of sin are completely absent from modern humanistic ethics <…>
The potential explosiveness of today's inter-civilizational situation is to a significant degree caused by the fact that the Western liberal-humanistic ideology, acting on the idea of its own universality, is imposing itself on people who were raised in other spiritual and moral traditions and have different value systems. These people see in the total dictate of the Western ideology a threat to their identity. The evidently anti-religious character of modern liberal humanism brings about non-acceptance and rejection by those whose behaviour is religiously motivated and whose spiritual life is founded on religious experience.
The question here is not only about individuals for whom faith is a matter of personal choice, but also about entire nations, cultures and civilizations formed under the influence of religious factors. It is at the international, inter-cultural and inter-civilizational levels that the opposition between secularism and religion can grow into an open conflict. All these questions must be addressed by both the Catholics and the Orthodox during the Vienna conference on Christian values in Europe.
Inside the Vatican: Catholics and Orthodox are Christians, divided since 1054. Can that division be healed? How?
Bishop Hilarion: <…> The schism of 1054 was <…> the result of quite a long development, and not simply a matter of misunderstanding between the papal envoys and the members of the Church of Constantinople, as it is sometimes presented. Obviously, dogmatic and ecclesiological differences between East and West in the first millennium did not necessitate the complete breach of eucharistic relations between the two traditions, but they definitely contributed to the alienation that resulted in this breach.
The second millennium was marked by a continual struggle between East and West, and by the numerous attempts of the Pope to bring disobedient Easterners under his control.
The Crusades were the most striking and outrageous example of the use of violence against the Orthodox by their Western fellow-Christians. The memory of the Crusades is still alive among the Greeks: the wound is still bleeding. The late Pope John Paul II apologized for the Crusades before the Archbishop of Athens, which by itself was a noble action. One has to admit, however, that the apology was delayed by eight centuries. It must also be recognised that numerous remnants of the Crusaders' activity still survive, including, for example, the Latin Patriarchate of Jerusalem, which was created at the time of the Crusades in order to replace the respective Orthodox Patriarchate.
Other blows dealt repeatedly to the Orthodox were the numerous attempts to bring them under the jurisdiction of Rome by means of "union". The first such attempt, made in Lyon in the 13th century, was followed the Union of Ferrara-Florence in 1439, on the eve of the fall of the Byzantine Empire. Nothing has remained of these two "unions". But the Union of Brest, proclaimed in 1596, gave birth to ecclesiastical structures that still exist and whose recent revival has contributed to aggravating Catholic-Orthodox relations.
Parallel to these processes, a continuing theological alienation between Orthodox and Catholics also grew. This was to a significant degree conditioned by the introduction of new doctrines in the Catholic Church, which were (and are still) regarded by the Orthodox as dogmatic innovations. The belief in the infallibility of the Pope when he speaks ex cathedra is the most striking example. A teaching that was the consequence of many centuries of theological debate within the Catholic Church, it was strongly censured by the Orthodox. Indeed, this doctrine was rejected also by some traditional circles within the Western Church: hence the appearance of the Old Catholic movement, which for many decades conducted a dialogue with the Orthodox.
The struggles between the two Christian traditions in the first half of the 20th century did not differ from those of previous times in that they continued at various levels. There were, however, some latent streams within both traditions which predetermined a rather rapid rapprochement in the second half of the 20th century. Already in the 1930s and 1940s theologians from both sides began to meet on a more regular basis, and for the very first time in Christian history the possibility emerged for each to cross the borders of its own context.
The theological exchange that took place at that time contributed to the remarkable change on the part of the Catholics towards the Orthodox which was most evidently manifested during the Second Vatican Council. At this Council, the Orthodox Church was recognized as possessing the fullness of the divine grace that leads people to salvation. It is from Vatican II that the term "sister Church" with reference to the Orthodox Church stems.
This same Council predetermined the significant achievements attained by the Mixed Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Churches, which was created in 1980. The work of this Commission lasted for 20 years and then was interrupted in 2000 because of a strong disagreement on the question of Uniatism. After a five-year break the Coordinating Committee of this Commission met in the fall of 2005 in Rome to prepare the plenary session, which is to be held in Serbia in 2006.
Thus, the theological dialogue has now resumed, and it is a good sign. However, there is not much ground for excessive optimism, since the questions to be discussed are quite difficult and quite numerous. The issue of the primacy of the bishop of Rome, which will be addressed by the Commission in 2006, is among the most difficult ones, not only because it remains the main cause of disagreement between the Catholics and the Orthodox, but also because there is no unity among the Orthodox on the understanding of primacy in the Universal Church. I envisage long and difficult discussions, many years of assiduous work, and no immediate and visible results.
Inside the Vatican: If the division cannot be healed, can Catholics and Orthodox nevertheless work together on certain social problems, like caring for abandoned children, or supporting marriage and family life? What possibilities do you see for this type of collaboration?
Bishop Hilarion: I think there are many possibilities for such collaboration, and I regret that until now we have done very little together in the field of Christian charity. Sometimes our missions and charitable organizations act almost as competing structures, while we desperately need to learn to work together.
Caring for abandoned children and supporting marriage and family life are among the most urgent tasks in such countries as Russia. It is important, however, that these noble activities not be used for the aims of proselytism, which devalues them and makes them an obstacle, rather then a means for Christian unity.
I hope some way of closer collaboration of the Catholics with the Orthodox in the field of promoting and defending Christian values in Europe will be found in the near future. Over a year ago, on the pages of your periodical, I called for a European Catholic-Orthodox alliance to be created, and I still think this idea is quite relevant.
There are now two obvious essentially-differing versions of Christianity – the traditional and the liberal. The abyss that now exists divides not so much the Orthodox and Catholics, or the Catholics and Protestants, as the "traditionalists" and "liberals" (with all the conventions of such labels). Of course, there are defenders of traditional values in the Protestant camp (especially in the Southern churches, that is, Africa, Asia, Latin America). But a liberal attitude prevails among the Protestants.
In this situation, I suppose that a consolidation is needed in the efforts of those churches which consider themselves "Churches of Tradition," that is, the Orthodox, Catholics and the Oriental Orthodox. I am not speaking about the serious dogmatic and ecclesiological differences which exist between these Churches and which can be considered within the framework of bilateral dialogue. I am speaking about the need to reach an agreement between these Churches on some strategic alliance, pact or cooperation for defending traditional Christianity as such – defending it from all modern challenges, be it militant liberalism, militant atheism or militant Islam. When I expressed this idea for the first time, I used the word "alliance' to describe the body which, in my opinion, needs to be created. Some subsequent critics, while enthusiastic about the idea itself, did not like the term "alliance" for the military or political connotations which, allegedly, could be discerned in it.
Indeed, what matters most is not the terminology, but the idea. Perhaps we could speak about a Catholic-Orthodox Committee on Cooperation in Europe, or about a European Catholic-Orthodox Consultative Board. In any case, for the body in question, we need a word which has no ecclesiastical connotations: words like "council" or "union" should be avoided. Otherwise one may suspect that a new type of Uniatism is envisaged.
I would like to make clear that we do not need another union of the type of Ferrara-Florence, a union aimed at restoration of full Eucharistic communion but based on a theological compromise. What we do need at this stage, in my opinion, is a close and efficient strategic cooperation, for the challenge is made to traditional Christianity as such. This is especially noticeable in Europe, where de-Christianization and liberalization are occurring as persistently as the gradual and unswerving Islamization. The liberal, weakened "Christianity" of the Protestant communities cannot resist the onslaught of Islam; only staunch, traditional Christianity can stand against it, ready to defend its moral positions. In this battle, the Orthodox and Catholics could, even in the face of all the differences accumulated over the centuries, form a united front.
The primary purpose of the strategic cooperation that I propose should be the defense of traditional moral values such as the family, childbirth, spousal fidelity. These values are subjected to systematic mockery and derision in Europe by liberals and democrats of all types. Instead of spousal fidelity, "free love" is promoted, same-sex partnerships are equated with the union of marriage, childbirth is opposed by "family planning." Unfortunately, we have serious differences in these matters with most Protestants, not to speak of fundamental differences of theological and ecclesiological character <…>
Inside the Vatican: Is there a specific structure you have in mind for this type of collaboration?
Bishop Hilarion: A European Catholic-Orthodox Alliance, or Committee on Cooperation, or Consultative Board, whatever name is given to the body that is proposed, should consist of the official representatives of both Catholic and Orthodox Churches. If, for example, the 25 representatives of the European Bishops' Conferences, who now constitute the COMECE (the European Catholic bishops' conference), could be joined by some 15 Orthodox bishops, representing the Orthodox Churches that have dioceses and parishes in Europe, this could become an authoritative and creative body for defending traditional Christian values in Europe. But I presume there could be some other, perhaps less ambitious structures of a smaller scale.
Whatever is the structure and whatever is its name, I am convinced that we must act speedily, since the challenges that traditional Christianity faces are numerous and are growing. We should not wait until Christianity is swallowed by Islam, or defeated by militant secularism, or crushed by consumerism and relativism prevailing in modern society. We must think very seriously about common ways of facing all these modern challenges, and I greatly hope that the Vienna conference will be just the first step on the path which we will travel together.
The full text of the interview will be published in the May issue of Inside the Vatican magazine.
Diakon Igor Iwonin: Der heilige Johann von Kronstadt, der große Hirte des russischen Landes (I)
Der Dienst der Wohltätigkeit und Barmherzigkeit ist ein nicht wegzudenkender Teil der orthodoxen kirchlichen Tradition. Es ist nicht zutreffend, dass die tätige Nächstenliebe keine unbedingt notwendige Sache für einen orthodoxen Christen ist, weil - wie man manchmal meint - in der orthodoxen Lebensweise eine mystische, vollständig auf das Gebet und die Sakramente konzentrierte Frömmigkeit vorherrsche. Tatsächlich ist die Geschichte der Russischen Orthodoxen Kirche voller Beispiele eines wahren christlichen Dienstes an kranken, armen, obdachlosen und hilflosen Menschen. Man braucht nur an die Wohltätigkeit der Klöster zu erinnern, die über viele Jahrhunderte Tausende von Menschen in Hungerzeiten mit Nahrung und Unterkunft versorgten, die Waisen pflegten, Kranke heilten, den Sterbenden das letzte Geleit gaben und die Verstorbenen während der Epidemien bestatteten. Im Evangelium wird die Liebe Christi als Dienst am Nächsten und als Nachsicht mit den Kleinen (Matthäus 10,42) und Schwachen beschrieben. Jede Tat, auch die geringste, soll man aus Liebe und Mitgefühl mit dem Nächsten vollbringen.
Ein bedeutender Vertreter der orthodoxen Diakonie im 19. Jahrhundert war der heilige und gerechte Johann von Kronstadt (1828-1908), der noch heute eine besondere Verehrung genießt.
Es gibt zwei Arten von Diakonie in der Russischen Orthodoxen Kirche. Auf der einen Seite kann man unter Diakonie diejenigen Maßnahmen verstehen, die von der Kirche selbst getroffen werden, um Menschen unmittelbar zu helfen. Auf der anderen Seite kann man als Diakonie auch die kirchlichen Appelle an Staat und Gesellschaft bezeichnen, die darauf zielen, dass diese sich ihrer Verantwortung für hilfsbedürftige Menschen bewusst werden. Bei seiner Bekämpfung der Armut verband Johann von Kronstadt auf erstaunliche Weise diese beiden Aspekte des sozialen Dienstes - den »kirchlichen« und den »politischen« - miteinander.
Als junger Mann begann Vater Johann seinen Dienst in Kronstadt, auf der Insel Kotlin gelegen, im Osten des Finnischen Meeresbusens nahe von St. Petersburg. Gleich am Anfang seines Priesterdienstes wurde seine Uneigennützigkeit und Barmherzigkeit offenbar. Manchmal kam er ohne Stiefel und Gewand nach Hause, die er auf dem Heimweg den Bettlern geschenkt hatte. Für Vater Johann war Wohltätigkeit keine einmalige Aktion, sondern das alltägliche Tun aus Liebe zum Nächsten. Oft war dies eine Arbeit ohne sichtbare Ergebnisse, denn das Gespendete wurde ziemlich schnell verwendet und ausgegeben. Arbeit ohne sichtbare Ergebnisse ist aber die mühsamste Arbeit. Oft fiel es Vater Johann unerträglich schwer, diesen ständigen Kampf gegen die Armut und Not zu führen. Wahrscheinlich war es ein solcher Augenblick, in dem sich Vater Johann an seine Gemeinde mit dem folgenden Aufruf wandte: »Brüder! Vor Gott sage ich euch, dass ich die Hälfte meines Vermögens an Bettler verteile. Habt Erbarmen auch mit mir, befreit mich von der überflüssigen Last, teilt die Wohltätigkeit gerechter auf. Folgt meinem Beispiel nach! Brüder! Bettler dürfen nicht vergessen werden!«
Ein Vater der Armen und Helfer der Notleidenden
Die Wohltätigkeit von Johann von Kronstadt war eine Lebensweise und keine einmalige Aktion des guten Willens. Dabei war er in jedem Fall zunächst ein Mann der Tat und nicht der Planung, ein Mann, der unmittelbar zupackte und keiner, der Freude am Organisieren hatte. Der Sekretär von Vater Johann führte eine Liste von Überweisungen, auf der beträchtliche Summen vermerkt wurden. Auf jede Bitte oder auf jeden Brief mit der Bitte um Hilfe folgte unverzüglich eine Postüberweisung. Dies zeigen die erhaltenen Unterlagen. 3000 Rubel spendete er für den Schulrat der Eparchie von Archangelsk für Bedürfnisse des Seminars und der Schule, 300 Rubel an die Geistliche Mission im Altaj-Gebiet. Der Priester A. Jakubow aus Finnland bedankte sich für die Unterstützung in Höhe von 300 Rubel für die kirchliche Gemeindeschule. Die Gesellschaft für die gegenseitige finanzielle Unterstützung der Volksschullehrer spricht Vater Johann Dank für großzügige Spenden aus »für die Unterkunft von Kindern der Dorflehrer und Dorflehrerinnen, die Petersburger Schulen besuchen«. Anna Arapowa, die Kuratorin des Waisenhauses »Die Krippe«, bedankt sich für die Sorge um die Waisenkinder; für eine großzügige Spende bedankt sich auch die Schule für Blinde in Perm. Das Geistliche Konsistorium von Archangelsk bestätigt den Erhalt von 1000 Rubel von Vater Johann »für den Unterhalt von Waisenkindern und Witwen der im Krieg gegen Japan gefallenen Offiziere und Unteroffiziere«.
Johann von Kronstadt unterstützt die bedürftigen Studenten der geistlichen Akademien und Seminare. Er erhält Dankschreiben für seine großzügigen Wohltaten aus den Geistlichen Akademien in Kasan, Moskau und Kiew. An ihn wenden sich sogar ganze Dörfer mit Hilferufen, etwa die Bauern aus dem Gouvernement Archangelsk, die nicht genügend Mittel für die Aussaat besaßen. Es wird der Erhalt von 1000 Rubel von Vater Johann zum Erwerb von Samen bestätigt; das Schreiben haben 382 Bauern mit ihren Unterschriften quittiert. Eine derartige Wohltätigkeit wäre undenkbar gewesen, hätte der Priester nicht diese selbst für die damalige Zeit gewaltigen Summen als Spenden erhalten. Zahllose Menschen hatten sie ihm in Kenntnis seiner Anständigkeit und Uneigennützigkeit überwiesen.
Johann von Kronstadt unterstützte auch Klöster und Kirchen. Seine Wohltätigkeit erstreckt sich dabei nicht nur auf Orthodoxe, sondern auch auf Angehörige anderer christlicher Kirchen und sogar auf NichtChristen. Er spendete auch für jüdische Vereine und für Tataren. Dabei ließ er sich von dem Grundsatz leiten: »Bei Gott gibt es weder Griechen noch Juden. Ich besitze kein eigenes Geld. Man spendet an mich und ich gebe weiter. Manchmal weiß ich nicht einmal, wer spendet und woher mir die eine oder andere Spende zugeflossen ist. Aus diesem Grund spende ich dort, wo Not am Mann ist und wo dieses Geld Nutzen bringen kann.«
Bekannt ist folgende interessante Geschichte. An Vater Johann von Kronstadt wandten sich einmal Katholiken mit der Bitte, ihnen bei der Beschaffung einer anständigen Glocke für ihre Kirche zu helfen, weil die Behörden, die sie um die notwendigen Mittel ersucht hatten, ihre Bedürfnisse völlig ignorierten. Der Hirte gab ihnen die notwendige Summe zum Erwerb der Kirchenglocke, ohne ein Wort zu sagen. Nachträglich fügte er hinzu: »Mögen sie Gott loben.«
Die Wirksamkeit Johann von Kronstadts erstreckte sich - wie man sieht - von der Ostküste aus über die Weiten des russischen Landes. Dabei kamen ihm natürlich die in teten Bauten, und in wenigen Stunden verwandelte sich das gesamte Werk von Vater Johann in einen Haufen Asche. Dabei beschäftigten sich die Feuerwehrleute trotz all seiner Bitten mit dem Feuerlöschen in benachbarten Häusern, so als wollten sie bewusst das »Haus der Arbeitsliebe« ohne Schutz lassen. Nach dieser Prüfung nahm Vater Johann seine Arbeit wieder auf und bereits am 10. Oktober 1882 konnte das »Haus der Arbeitsliebe« wieder feierlich eingeweiht werden.
In diesem Haus errichtete man Werkstätten zur Herstellung von Hanfseilen. Diese Arbeit verlangte keine starken Anstrengungen. Deswegen konnten hier Menschen mit schwacher Gesundheit tätig sein. Sie konnten sich hier das Essen und eine würdige Übernachtung verdienen. Es wurden auch Werkstätten für Frauen eröffnet, deren Absolventinnen Zeugnisse mit der Bezeichnung »Meisterin« erhielten. Hier fanden etwa 50 junge Frauen Ausbildung und Arbeit. 16 Gesellen waren unter der Anleitung erfahrener Meister in der Schuhmacherei tätig. Im »Haus der Arbeitsliebe« erhielten außerdem 22 Frauen Unterkunft, die aus gesundheitlichen Gründen arbeitsunfähig waren. Ein Ambulatorium leistete allein in dem einen Jahr 1896 an 2721 Menschen kostenlos medizinische Hilfe. Alle Patienten erhielten Medikamente ohne Bezahlung. Die Volksschule unterrichtete bereits 1897 unentgeltlich 279 junge Leute, und die Jugendbibliothek lieh allein im Schuljahr 1896 mehr als 4500 Bücher aus. Die Volksschule besaß sogar eine eigene zoologische Sammlung und bot so einzigartiges Material für den Zoologiekurs an. Mehr als 800 Menschen besuchten das Lesezimmer, die Besucherzahl der Sonntagsschule betrug 167 Personen. Das außerhalb der Stadt liegende Landhaus, genannt »Vater Johanns Barmherzigkeitshaus«, übernahm die Erziehung und Ausbildung bettelnder Kinder. Das beim »Haus der Arbeitsliebe« angebaute Gemüse reichte nicht nur für die Versorgung des Hauses und der Herberge aus. Es blieb einiges auch zum Verkauf. Vater Johann eröffnete schließlich auch ein Nachtasyl mit 110 Plätzen, das insbesondere durch seine Sauberkeit und Ordentlichkeit auffiel. Mit seinen Lehrwerkstätten und Bildungseinrichtungen, dem Obdachlosen-Asyl und der Pilgerherberge, dem angeschlossenen Waisenhaus, dem Frauenhaus, dem Kindergarten und der medizinischen Praxis war das »Haus der Arbeitsliebe« eine einmalige Einrichtung. Ohne Zweifel lässt sich dieses breit angelegte Sozialwerk mit den großen Werken der »Inneren Mission« vergleichen, die ein Hinrich Wichern oder Wilhelm Löhe im 19. Jahrhundert in Deutschland ins Leben riefen. Das Wirken Johann von Kronstadts widerlegt eindrücklich die auch in Deutschland noch heute verbreitete Ansicht, die Russische Orthodoxe Kirche habe das soziale Elend in der zweiten Hälfte des 19. Jahrhunderts nicht gesehen und Diakonie sei ihr fremd.
Erstaunlich ist noch ein Umstand. Warum begann die Geschichte der Diakonie in der Stadt Kronstadt ausgerechnet mit diesem Priester? Gab es denn vor ihm hier kein Elend, keine Trunksucht, keine Obdachlosigkeit? Gab es hier keinen Menschen, der diesen sozialen Übelständen den Kampf angesagt hätte?
Aus dem Buch: Hinhören und hinsehen. Beziehungen zwischen der Russischen Orthodoxen Kirche und der Evangelischen Kirche in Deutschland. Leipzig–Moskau, 2003. Fortsetzung folgt.