In English:
Patriarch Alexy of Moscow and All Russia: Address at the opening of the Bishops' Council of the Russian Orthodox Church, 3 October 2004The decision of the Bishops’ Council of the Russian Orthodox Church concerning the External Church Affairs, 6 October 2004The decision of the Bishops' Council of the Russian Orthodox Church on the Relations with the Russian Orthodox Church Outside of Russia, 6 October 2004The decision of the Bishops' Council of the Russian Orthodox Church on the Relations with the Old Belief and the Russian Orthodox Church parishes of Old Believers rite, 6 October 2004Message of the Bishops' Council to the Honourable Monastics and All the Faithful of the Russian Orthodox Church, 8 October 2004
En français:
Concile épiscopal de l’Église orthodoxe russe
Message du concile épiscopal de l’Église orthodoxe russe
Le tribunal arbitraire de Budapest a décliné la requête de l’exarchat du Patriarcat de Constantinople au sujet de la cathédrale de la Dormition
Nouvelles des Églises orthodoxes en bref
Auf Deutsch:
Bischof Hilarion Alfeyev: Die Sakramente in der Orthodoxen Kirche
Patriarch Alexy of Moscow and All Russia: Address at the opening of the Bishops' Council of the Russian Orthodox Church, 3 October 2004
Your Beatitude, Your Eminences and Excellencies, dear and beloved in the Lord brothers archpastors – fathers of the present Bishops' Council!
We have gathered together again with the blessing and by the grace of the Chief Shepherd Christ the Saviour to examine the way, which our Church has passed since the Jubilee Bishops' Council of the Russian Orthodox Church of 2000.
The four years between the Councils have brought various joyful and sad events in the church and public life.
This short period of time in the new age and the new millennium has raised very serious issues of the inner church and interchurch nature, global problems sometimes dictated by the negative tendencies in the development of the world at present. With conciliar mind we must give answers to these questions, and to outline and, if possible, to find concrete ways for the solution of these difficult problems.
We offered our prayers to the Lord for the success of this Blessed Council of the Russian Orthodox Church at the Divine Liturgy in the Cathedral of Christ the Saviour, and we heard the amazing words of St Paul: 'For I through the law died to the law, that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me' (Gal 2:19-20). How topical are these words. It is only from the position of faith into the One Who poured His Precious Blood for His beloved creation that we must appreciate the current events and try to give correct answers to the raised questions basing ourselves exclusively on the life in Christ
We should recognize straight away that we are faced with the new, unknown and unusual for us processes in the world.
The 20th century was marked by the disastrous spreading of atheism and materialism, which brought about destructive consequences in our Fatherland. The 21st century makes us to put to the agenda the discussion of such phenomena as the irreversible distortion of religious consciousness in the world, which entails general decline of morality, spreading of neo-paganism, terrorism and other pernicious elements of our time.
However, we should not be scared of the unknown, sitting around and doing nothing. The Church is 'the pillar and bulwark of the truth' (1 Tim 3:15). It maintains the truth in its fullness and therefore can give answers to all questions.
Many processes have just begun, and we must exert maximum efforts to stop them or to direct them into a proper course. We have power and experience, knowledge and faith, testifying to which are many gratifying events in the church life that happened during even the current period of time. These events include the opening of many new churches and monasteries, the return of many holy objects to the Church, such as the miraculous Tikhvin icon of the Mother of God; the bringing to the canonical territory of our Church of the relics of the saints of God, such as St Andrew the First-Called and the Holy and Great Martyr and Healer Panteleimon, the Martyrs Grand Princess Elizabeth and nun Barbara; the festivities to commemorate the 950th anniversary of the Laura of the Caves in Kiev, the 100th anniversary of the canonization and the 250th anniversary of the birth of St Seraphim of Sarov.
Millions of our compatriots have returned to the genuine spiritual life and have found the true meaning of life. Many have realized that the ways to real unity and cohesion in society, the ways to the real guaranties of the free spiritual and independent social and economic self-determination of our Fatherland and the future generations lie only through Orthodoxy.
We pin our hopes on the dialogue with the Russian Church Outside of Russia about the restoration of our communion in prayer, the start on which was made by the first official visit of its first hierarch Metropolitan Laurus to our Church.
In the coming days we have to do a large, intensive and necessary work, the fruits of which are expected by many and, first of all, by all people of God.
Let us begin our conciliar discussions of the raised issues with prayer, 'with all lowliness and meekness, with patience, forbearing one another in love, eager to maintain the unity of the Spirit in the bond of peace' (Eph 4:2-3). May the All-Gracious Lord help us! Let us be 'the salt of the earth' and 'the light of the world'. Let our light shine before people, that they may see our good works and give glory to our Father Who is in heaven (cf. Mt 5:13-16).
The decision of the Bishops’ Council of the Russian Orthodox Church concerning the External Church Affairs, 6 October 2004
The Holy Bishops’ Council approves of the Church's management of external affairs undertaken between the Councils, thanks His Holiness the Patriarch, who was leading this activity, and all those who took part in it. The Council approves of the structure, trends and methods of the Church's external affairs, presented by Kirill, Metropolitan of Smolensk and Kaliningrad, Chairman of the Department for External Church Relations of the Moscow Patriarchate.
The Council appreciates highly the work aimed at taking spiritual care of the ecclesiastic Diaspora of the Moscow Patriarchate. In particular, the Council is very satisfied by the opening of new parishes, construction of churches, ample restoration and repairs. At the same time, there remains a certain anxiety regarding the canonical division of Orthodox believers who connect their spiritual life to the traditions of Russian Orthodoxy but take no part in the process of unification of the Moscow Patriarchate and the Russian Orthodox Church Outside Russia.
In relations with the Orthodox Churches, the Russian Orthodox Church adheres firmly to the Lord's commandment of unity of Christians and will, as always, try to strengthen the ties with the Autocephalous Orthodox Churches in the spirit of brotherly love and unity. The Bishops’ Council thanks His Holiness Alexy II, Patriarch of Moscow and all Russia, for his contribution to the strengthening of Orthodox unity in the world and stresses the importance of his meetings with the Primates of the Local Orthodox Churches during their visits to the Russian Orthodox Church. Our Church stands for more immediate and co-ordinated co-operation of the Local Orthodox Churches in solving the problems that Orthodoxy is facing in the world, in particular, the issue of counteracting schisms. The Council expresses its concern about the existing lack of harmony in the inter-Orthodox relations. Stressing that these cases appear where there is a lack of brotherly love, the Council calls upon the Local Orthodox Churches to avoid steps that might break the Church peace.
The Council supports the attempts undertaken by the archpastors, pastors and the faithful of the Ukrainian Orthodox Church to heal the breach and overcome the existing lack of harmony, and stresses particularly the part played in the process by His Eminence Vladimir, Metropolitan of Kiev and all Ukraine and the hierarchs of the Ukrainian Orthodox Church in their attempts to retain the Lord-instructed church unity, the purity of the Orthodox faith and the canonical structure of the Church. It is considered useful to continue the brotherly co-operation and consultations with the local Orthodox Churches to ensure further consolidation of the efforts of the world Orthodoxy in fighting schisms and to discuss canonical questions in the context of the ecclesiastic situation in the Ukraine. The Council calls upon those who find themselves in schism to return to the saving embrace of the Mother Church, which is waiting patiently for her prodigal children.
The Council expresses its satisfaction at the Statute of the Estonian Orthodox Patriarchal Church having been registered by the Estonian Ministry of the Interior and points out that this decision gives opportunities for the fair solution of the issue of the property rights of this Church regarding the church buildings it uses. The Council supports His Holiness the Patriarch and his position ant the recent talks with the Estonian authorities in the fair solution of the property problems of the Estonian Orthodox Patriarchal Church, which took place during his visit to Estonia. The Council addresses the Patriarchate of Constantinople with an appeal to encourage the realisation of agreements on the Estonian issue which were worked out during the talks between the official delegation of the Constantinople and Moscow Patriarchates in Zurich (April 22, 1996) and Berlin (February 19, 2001), ratified by the Holy Synods of both Churches and stipulates the equality of all Orthodox believers in Estonia, in the sphere of property right as well. The realisation of the earlier agreements will serve to normalise the relationships between the representatives of the Churches of the Moscow Patriarchate and the Constantinople jurisdiction in Estonia.
The Council addresses the Patriarchate of Constantinople with an appeal to withdraw the unfounded claims to the Moscow Patriarchate's property in Hungary, in particular, the Holy Dormition cathedral in Budapest. The Council expresses its satisfaction at the decision of the City court of Budapest, which, on the ground of numerous documents, denied the right to bring legal action against the Moscow Patriarchate to Patriarchate of Constantinople. The Council reminds, however, that solving infernal issues of the Church in lay courts is against the canonical norms of the Orthodox Church and damages the Orthodox testimonial before the secular world.
The Council expressed satisfaction at the manifold growth of pilgrimages made by Orthodox believers to the shrines both within and without the canonical territory of our Church. The dioceses and monasteries are advised to help the good deed of pilgrimage in any way, co-operating with the central Church institutions. In view of the growing number of pilgrim groups and delegations visiting the Russian Orthodox Church or sent by it to territories outside its canonical territory, and in connection with the active participation of the Church in the state and other worldly events, and the participation of state officials, public figures and leaders of other religions and confessions in the events organised by the Church, the Department of External Church Relations of the Moscow Patriarchate is charged to work out a document on church protocol which would spell out its principles and practice.
The participation of the Moscow Patriarchate in inter-Christian relationship is based on the understanding that "the Orthodox Church is the true Church of Christ, created by our Lord and Saviour Himself… It is the One, Holy, Catholic and Apostolic Church…, 'the pillar and ground of truth' (1 Tim. 3:15)… the Orthodox Church is the guardian of the Tradition and the grace-filled gifts of the Early Church, and therefore sees its main aim, while developing relations with other Christian churches, in the constant and persistent testimonial which would lead to realising and accepting the truth expressed in this tradition" (The Principles of the Russian Orthodox Church's relations with other Christian Churches, 1.1, 3.1). The Council considers it useful to co-operate with Christians of other churches for the mutual Christian testimonial in the face of the secular society, struggling for the rights of believers, helping the destitute. We call unto our partners to build inter-Christian relations on the basis of mutual respect and brotherly love which excludes competition and proselytistic activity.
The Council expresses satisfaction at the development of interfaith relations of our Church, including the co-operation within the framework of the Interfaith Committee of Russia and the creation of the Interfaith Committee of the CIS. Nowadays, the dialogue aimed at satisfying mutual needs of believers of different creeds and enabling them to respond to common challenges, needs new strength and a sound conceptual basis. The Holy Synod is charged to establish a working group to work out a conceptual document stating the position of the Russian Orthodox Church in the sphere of interfaith relations.
The Council supports the positive development of the relationships between the Church and the state in Russia and the majority of other countries of the CIS and the Baltic. It is considered highly desirable that wide and active co-operation between the Church and the state be established in various spheres of life. The priority must lie in the moral education of the individual, strengthening families, protecting mothers and children, helping orphans, the elderly and the destitute, fighting drug addiction, alcoholism, homelessness, glorified violence and immorality, other social diseases, as well as restoring historical monuments. When there are arguments between the Church and the state it is considered necessary to resolve them in the constructive, friendly, mutually responsible dialogue. It appears useful to continue the practice of signing agreements between the church and state structures of various levels.
Acknowledging and respecting the principle of the citizens' equality before the law irrespective of their attitude to religion, the Council nevertheless hopes that the legislation will develop in a way that would show a better understanding of the fact that Orthodoxy is the traditional religion on the territory of the CIS countries and the Baltic states, with the absolute majority of the nation belonging to the Orthodox Church in many of these countries. Following the tradition of most Slavic countries of Europe, the legislation in the Slavic countries of the CIS should and must take into account the fact the Orthodoxy had a defining influence on forming the national culture, statehood, moral and social ideals of the peoples traditionally cared for spiritually by our Church. Retaining and restoring their Orthodox identity must be the foundation of their future as free and spiritually strong nations. When this is proclaimed at the level of state laws, it will contribute, not to the Church's acquiring some worldly 'privileges', which it does not need, but to the realisation of the unique constructive potential of the Orthodox peoples.
The Council expressed its satisfaction at the law, passed by the Federal Assembly and signed by the President, that retains the special order of using land by the Church, which will contribute to the development of the Church's social service. It was considered necessary to speed up the process of the once nationalised churches, monasteries, shrines and other property to the Church, which will restore historical justice. The Council stresses the importance of retaining the existing differences in the taxation of commercial and non-commercial organisations, in particular, religious organisations, taking into account the necessity to support their social and charity initiatives.
Careful attention must be paid to the life of the children of our Church in some countries where they suffer because of general economic and social difficulties, or because of prejudices against their national or religious identity. The all-embracing help to Orthodox Christians who are persecuted and suffering must be the rule of all pastors and children of our Church who live in richer countries and regions.
The Council points out that the future of our people depends largely on retaining the spiritual traditions and the Orthodox faith by the younger generation. This is impossible if the children remain unaware of the foundations of the Orthodox culture and spirituality while they are studying in state schools as well. It is considered important that the practice of teaching positive knowledge of Orthodoxy and the Orthodox culture in middle schools be developed, as an optional course within the framework of the curriculum. The dioceses are advised to make ampler use of the opportunities of teaching Orthodox culture and ethics in state schools. With this aim in mind, it is necessary to develop co-operation with the state educational institutions and authorities in the sphere of training teachers, working out the content plane of the education and its technical support. It is consider useful to make use of the experience of several regions of the Russian Federation, where the course of the Foundations of Orthodox culture has been taught successfully in state and municipal schools.
The Council is satisfied to see the growing benign interest of lay mass media to the issues of faith and salvation, to the cares and hopes of God's people, to various aspects of church life, to the wishes and concerns of the Orthodox believers. At the same time, the Church is still meeting, in its social service, with the prejudice, malignancy and even unguarded gloating of certain mass media. There are cases when anti-clerical forces prepare broad information campaigns. The Church calls upon its faithful children to testify our hope with good will and honesty, when they are talking to journalists, as the Holy Writ teaches us, and be ready to defend it with the word of truth. Understanding the major role of the mass media in supporting and developing the dialogue between the Russian Orthodoxy and the modern society, the Council considers it necessary to have persons appointed specially to take care of communicating with mass media, in all dioceses of the Russian Orthodox Church. It is also stated that defending the Church from lies, slander and attacks coming through the mass media is the responsibility of the whole Church, especially active lay people and the voluntary organisations they create.
The decision of the Bishops' Council of the Russian Orthodox Church on the Relations with the Russian Orthodox Church Outside of Russia, 6 October 2004
Having heard and discussed the report of His Holiness Patriarch Alexy of Moscow and All Russia, the report of Metropolitan Kirill of Smolensk and Kaliningrad, Chairman of the Department for External Church Relations of the Moscow Patriarchate, and the report of Archbishop Innokenty of Korsun on the successfully developing dialogue with the Russian Orthodox Church Outside of Russia, the Bishops' Council thanked the All-Gracious Lord for the considerable improvement of relations with our brothers and unanimously resolved:
1. That the steps in the direction of overcoming divisions, which have existed in the body of the Russian Orthodox Church for decades, be considered exceptionally important;
2. That satisfaction be expressed with the visits of the official delegations of the Russian Orthodox Church Outside of Russia to the Russian Orthodox Church, including the delegation headed by the first hierarch His Eminence Metropolitan Laurus, as well as with the successful common work of the Commission of the Moscow Patriarchate on Dialogue with the Russian Church Outside of Russia and the Commission of the Russian Orthodox Church Outside of Russia on Discussions with the Moscow Patriarchate;
3. That the contents of the documents prepared by the Commissions and presented to the Council for consideration be approved;
4. That after the completion of the Commissions' work and bilateral agreement of the prepared documents the Holy Synod be charged with a canonical act by which the Eucharistic communion and unity be restored on the basis of the adopted decisions.
The decision of the Bishops' Council of the Russian Orthodox Church on the Relations with the Old Belief and the Russian Orthodox Church parishes of Old Believers rite, 6 October 2004
Having heard and discussed the report of Metropolitan Kirill of Smolensk and Kaliningrad, Chairman of the Department for External Church Relations on the state of dialogue with the Old Belief, as well as on the life of the parishes of Old Believers rite, the Bishops' Council resolved:
1. To consider important both in the development of dialogue with the Old Believers concordances and in the everyday inner church life to systematically implement the decisions earlier taken by the authorities of the Russian Orthodox Church on the old rites, noting in particular the importance of the Act of the Local Council 1971 'On Lifting the Anathemas from the Old Rites and those adhering them' in which the old and new Russian rites were considered salutary and equal in honour.
2. To consider the development of good relations and cooperation with the Old Believers concordances important, particularly in the field of caring for the moral state of society, for spiritual, cultural, moral and patriotic education, for maintaining, studying and restoring our historical cultural property.
3. To charge the Holy Synod with setting up a Commission on the parishes of Old Believers rite and on the relations with the Old Belief at the Department for External Church Relations. The said Commission shall render assistance to the publishing, educational, cultural and other kinds of activities of the Russian Orthodox Church parishes of Old Believers rite and coordinate their ministry in cooperation with the Diocesan Bishops, in whose canonical jurisdiction the parishes of Old Believers rite stay.
Message of the Bishops' Council to the Honourable Monastics and All the Faithful of the Russian Orthodox Church, 8 October 2004
Beloved-in-the-Lord all-honourable pastors and deacons, God-loving monks and nuns, and all the faithful of the Church:
The Sacred Council of the Bishops of the Russian Orthodox Church, which took place at the Cathedral of Christ the Saviour in Moscow and St Sergius's Laura of the Holy Trinity from October 3 to 8, 2004, addresses the Plenitude of our Church with the words of the Apostle: 'Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord' (2 Pet. 1:2).
By God's grace the Council has completed its work, and now we lift up to the Lord our prayers that He may grant us strength to fulfil the conciliar decisions. We call the pastors, our co-workers in the field of Christ, and together with them all the God-loving Orthodox Christians to further labour. Together with the Apostle we call upon you, 'Watch ye, stand fast in the faith, quit you like men, be strong' (1 Cor. 16:13).
The hard years of totalitarian atheism that subjected the faith of Christ to direct and open persecution are now in the past. The trial by violence has been replaced by the temptation by freedom, and we note with bitterness that society seems unable to withstand it.
Today we have also new foes, more guileful, disguised and crafty, but no less dangerous than atheism. It is the cult of luxury, consumerism, comfort, pleasures involving sometimes moral laxity. It is the escape of the young and active people into the world of narcotic illusions, 'virtual' reality and gambling and 'intellectual' games. It is inter-ethnic, social, political and even internal church discord exhausting the spiritual strength of the people.
We are especially concerned for the spreading of secularism in today's society, which wishes to build life without God. Man who, being created in the image and after the likeness of God, originally had the highest dignity, but was damaged by sin, is declared the measure of everything.
Secularism is not something new, but only today, in the era of globalization, it has become a universal force claiming to express the interests of all humanity from universal positions. The system of public relations is built today in such a way that religion remains only a private affair. Under the pretext of protection of human rights, what protected is sin introduced in life as a morbid norm. Attempts are made to oust the Church from various spheres of the life of society and state.
We cannot agree with this. What is needed for the good of both state and society is to enhance the presence of Orthodoxy in all areas of social life. The Orthodox worldview should enjoy at least the same rights as the secular vision of the world does. Religious values should be taken into account in carrying out any social projects affecting the interest of a great number of people.
Believers should have the right to teach their children in public schools without fear that the non-religious picture of the world will be imposed on them as 'the only scientific one'. In fulfilling their duty to defend the Motherland and in working in industry, governmental bodies, various public and private organizations, the believing citizens want to be sure that their religious convictions are taken into account in everyday practice and safeguarded by law.
Unfortunately, the destruction of the moral traditions of our people is carried out in many ways through the mass media, especially television. Practice has shown that attempts at legislative regulation in this area are met with serious opposition. The situation may change if the journalists assume moral obligations before society for the contents of their work. The participation of Orthodox clergy in television and radio programs and the publication of materials expressing the church position on topical issues of today should become regular.
We state again that if social provisions do not take into account religious norms they lose the right to unanimous public recognition. It is clear today that the propagation of only one system of values in the world is only a repetition of the already familiar totalitarian practice that contradicts the spirit of Christian freedom and an attempt to cut out the world according to one pattern and to deprive it of the beauty and diversity given by the Creator.
What we as members of the Church can set against this godless onslaught? How can we help the world as it moves rapidly towards self-destruction in an endless pursuit of meeting ever new needs without noticing how destructive this path is?
To be Orthodox today one needs, just as in all times, to live according to the commandments of Christ, to be rooted in the church teaching and to bear witness to one's faith through deeds. We should remain the light to the world and the salt of the earth, so that many people 'may without the word be won' for Christ, seeing 'your chaste conversation coupled with fear' (1 Pet. 3:1-2). May the life of zealots of devotion, whom this Council has glorified as saints venerated by the whole Church, be examples for us. Among them are St Afanasy of Vysotsk, the Righteous Warrior Feodor (Admiral Ushakov), St Zosima (Verkhovsky), St Pimen of Ugresh, St Alexandra of Diveyevo, Blessed Paraskeva of Diveyevo and Blessed Matrona of Moscow.
The Sacred Bishops' Council calls the people of God to unity, missionary work and holiness of life. We address ourselves to you with words of consolation and hope: 'Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you' (2 Cor. 13:11).
Concile épiscopal de l’Église orthodoxe russe
Les évêques de l’Église orthodoxe russe se sont réunis en concile du 3 au 8 octobre. Selon le Règlement de l’Église orthodoxe russe les conciles épiscopaux sont convoqués une fois tous les quatre ans. Le dernier concile avait eu lieu en août 2000. Le concile de cette année a rassemblé 147 évêques, donc 125 diocésains et 22 vicaires. Le Patriarcat de Moscou compte en tout 157 évêques.
Le concile a été inauguré dans la cathédrale du Christ Sauveur de Moscou par le discours du patriarche qui, comme le prescrit le Règlement, a rendu compte de l’activité du Saint-Synode et des commissions synodales pendant la période interconciliaire (2000-2004).
Le lundi 4 octobre les évêques se sont répartis en cinq groupes: 1) enseignement théologique, 2) travail avec la jeunesse et le catéchisme, 3) mission et ministère auprès de l’armée et la flotte, 4) oeuvres de charité et éditions, 5) liturgie et vie monastique. Au sein des groupes les présidents des commissions synodales concernées ont présenté leurs rapport. Chaque groupe a publié une déclaration finale.
Le 6 octobres tous les évêques participant au concile ont été reçus au Kremlin par le président Poutine. Ensuite, le concile a célébré un office dans l’antique cathédrale de la Dormition du Kremlin.
Le concile s’est achevé par la célébration solennelle de la fête de saint Serge de Radonezh dans la Laure de la Trinité et de Saint-Serge à Serguiev Posad.
Les principaux documents publiés par le concile de cette année sont: le Statut provisoire des tribunaux ecclésiastiques, la Définition au sujet de la vie interne et celle au sujet de l’activité extérieure de l’Église orthodoxe russe, la Déclaration sur les rapports avec l’Église orthodoxe russe hors frontières et sur les relations avec les Vieux-croyants. Le concile épiscopal a procédé à la canonisation des saints Athanase Vysotsky, Théodore (amiral Ouchakov), Zosima (Verkhovsky), Pimen d’Ougrech, Alexandra de Divéévo, Parascévie de Divéévo et Matrona de Moscou.
Message du concile épiscopal de l’Église orthodoxe russe
Bien-aimés, honorables pasteurs et diacres, moines et moniales et tous les enfants fidèles de l’Église,
Le saint Concile épiscopal de l’Église orthodoxe russe qui s’est déroulé à Moscou dans la cathédrale du Christ Saveur et dans la Laure de la Trinité et de Saint-Serge du 3 au 8 octobre 2004, s’adresse à tout le Plérôme de notre Église avec la salutation apostolique: «A vous grâce et paix en abondance par la connaissance de Dieu et Jésus-Christ, notre Seigneur!» (2 P. 1, 2).
Par la volonté de Dieu le concile a achevé ses travaux et désormais nous prions le Seigneur de nous accorder la force pour l’accomplissement des décisions conciliaires. Nous exhortons les pasteurs, nos collaborateurs sur le champ du Christ, et avec eux tous les chrétiens orthodoxes à poursuivre son oeuvre. Ensemble avec l’apôtre Paul nous nous adressons à vous avec les paroles suivantes: «Veillez, tenez-vous droit dans la foi, soyez forts et fermes» (1 Cor. 16, 13).
Les difficiles années du totalitarisme athée qui persécutait ouvertement la foi en Christ, sont désormais dans le passé. L’épreuve par la violence est dorénavant remplacée par des tentations que renferme la liberté. Nous sommes contraints d’avouer avec l’amertume que notre société n’a pas résistée à ces tentations.
Aujourd’hui nous avons de nouveaux adversaires, plus perfides, cachés et pernicieux, et pas moins dangereux que l’athéisme. C’est le culte du luxe, des rapports de consommation, du confort, des plaisirs, liés à la nonchalance éthique. C’est le départ des hommes jeunes et actifs dans le monde des illusions narcotiques, de la réalité virtuelle, des jeux de hasard et d’ordinateur. Ce sont des luttes ethniques, sociales, politiques et même ecclésiales qui épuisent les peuples.
Nous sommes particulièrement inquiets au sujet de l’expansion du sécularisme dans la société contemporaine qui désire mener une vie sans Dieu. L’homme est devenu la mesure en toute chose, cet homme qui après avoir été créé à l’image et à la ressemblance divines et après avoir reçu la dignité suprême, a été corrompu par le péché.
Le sécularisme n’est pas nouveau, mais c’est aujourd’hui, à l’époque de mondialisation, qu’il est devenu une force universelle qui prétend à exprimer les intérêts de toute l’humanité. Le système des relations est conçu de nos jours de telle sorte que la religion devient un domaine strictement privé. Sous le prétexte de la défense des droits de l’homme, on défend le péché qui s’immisce dans la vie des hommes comme une norme maladive. On entreprend également des tentatives d’exclure l’Église des différentes sphères de la vie de la société et de l’État.
Nous ne pouvons être d’accord avec cela. Pour le bien du pays et de la société il est nécessaire d’augmenter la présence de l’Orthodoxie dans tous les domaines de la vie sociale. La conception orthodoxe du monde doit au moins avoir les mêmes droits que la vision séculière. Les valeurs religieuses doivent être prises en compte dans la réalisation des projets sociaux qui touchent aux intérêts d’une grande partie de la population.
Les croyants doivent avoir le droit de former leurs enfants dans les écoles publiques sans craindre qu’on leur impose la seule vision «scientifique» non religieuse du monde. En s’acquittant de leurs devoirs dans l’armée, dans les organes de l’administration, dans différentes organisations publiques et privées, les croyants voudraient être sûrs que leurs convictions religieuses soient prises en compte dans la vie quotidienne et préservées par la loi.
Hélas, la destructions des fondements éthiques de notre peuple s’effectue de nos jours par l’intermédiaire des médias, en particulier de la télévision. La pratique montre que les tentatives d’instaurer une réglementation dans ce domaine rencontrent une sérieuse résistance. Cette situation peut évaluer si les journalistes reconnaissent leur responsabilité éthique pour le contenu de leur travail. La participation des clercs orthodoxes à la télévision et à la radio, la publication dans la presse de la position de l’Église sur les questions d’actualité doivent devenir régulières.
Nous redisons qu’au cas où les prescriptions sociales ne tiennent pas compte des normes religieuses, elles perdent le droit à la reconnaissance sociale unanime. Il est évident aujourd’hui que l’imposition dans le monde d’un unique système de valeurs est une reproduction de la pratique totalitaire connue, contraire à l’esprit de la liberté chrétienne, et représente une tentative de refaire le monde d’après un unique modèle, de le priver de la beauté et de la diversité accordées par le Créateur.
Nous, les membres de l’Église, que pouvons-nous faire contre cette attaque de l’athéisme? Comment pouvons-nous aider le monde qui se dirige vers l’autodestruction dans sa course pour la satisfaction de ses nouvelles exigences et qui ne se rend pas compte du caractère néfaste de la voie choisie?
Aujourd’hui, comme à toute autre époque, pour être orthodoxe il faut vivre selon les préceptes du Christ, être enraciné dans l’enseignement de l’Église, témoigner en actes de sa foi. Nous devons rester la lumière du monde et le sel de la terre, afin que de nombreux hommes soient acquis au Christ sans le moyen de la parole, mais en voyant notre «vie pure et pieuse» (1 P. 3, 1-2). Que nous suivions l’exemple des saints que ce concile a ajouté au choeur des saints vénérés par toute l’Église. Ce sont le saint moine Athanase Vysotsky, le juste Théodore (amiral Ouchakov), le saint moine Zosime (Verkhovsky), le saint moine Pimen d’Ougrech, la sainte moniale Alexandra de Divéévo, la bienheureuse Parascève de Divéévo et la bienheureuse Matrone de Moscou.
Le saint concile épiscopal exhorte le peuple de Dieu à renforcer son unité, à multiplier son oeuvre missionnaire et à aspirer à la sainteté de la vie. Nous vous adressons tous ces paroles de consolation et d’espoir: «Réjouissez-vous, devenez parfaits, consolez-vous, soyez unanimes, paisibles et que le Dieu de l’amour soit avec vous tous» (2 Cor. 13, 11).
Le tribunal arbitraire de Budapest a décliné la requête de l’exarchat du Patriarcat de Constantinople au sujet de la cathédrale de la Dormition
Le 13 octobre 2004 le tribunal arbitraire de Budapest a décliné en seconde instance la requête déposée par l’exarchat hongrois du Patriarcat de Constantinople, présidé par le métropolite Michel (Staikos), de rendre la cathédrale de la Dormition de Budapest au Patriarcat de Constantinople. Cette cathédrale se trouve actuellement dans la juridiction de l’Église orthodoxe russe. Après avoir étudié les documents, le tribunal a jugé les prétentions de l’exarchat du Patriarcat de Constantinople injustifiées. La cathédrale de la Dormition, construite à la fin du XVIIIe siècle par des Grecs, des Macédoniens et des Hongrois, relevait jusqu’à la moitié du XXe siècle de l’évêque serbe de Boudai. En 1950 la cathédrale a été reçue dans la juridiction du Patriarcat de Moscou.
Nouvelles des Églises orthodoxes en bref
Attentat contre la résidence du patriarche de Constantinople
Le 7 octobre la résidence du patriarche de Constantinople dans le quartier de Phanar a été l’objet d’un acte de vandalisme. Des inconnus ont jeté un explosif dans la cour de la résidence, provoquant des dégâts sur la façade de la cathédrale Saint-Georges et celle du bâtiment où se trouve le siège du Patriarcat. Il n’y eut heureusement aucune victime humaine. Un mois auparavant des nationalistes turcs avaient manifesté devant le Patriarcat en brûlant une figure représentant le prêtre orthodoxe. Le patriarche Alexis de Moscou et de toute la Russie a envoyé une lettre de soutien au patriarche Bartholomé dans laquelle il a exprimé son indignation devant un acte aussi barbare perpétré contre «la très sainte Église de Constantinople».
Élection du patriarche d’Alexandrie
Le 9 octobre les évêques du Patriarcat d’Alexandrie, réunis dans la cathédrale de Saint Sabbas ont unanimement élu le métropolite Théodore du Zimbabwe patriarche d’Alexandrie et de toute l’Afrique. Le patriarche Théodore est né en 1954 au Chypre et a fait ses études à l’Université de Thessalonique. De 1985 à 1995 il était exarque du Patriarcat d’Alexandrie en Russie, à Odessa, où il était en même temps pasteur de la communauté grecque. En 1996 il a été nommé administrateur du Patriarcat d’Alexandrie et en 1997 - métropolite du Cameroun et de l’Afrique centrale. En 2002 il a été élu métropolite du Zimbabwe. L’intronisation du nouveau patriarche aura lieu le 24 octobre.
Visite du ministre Lavrov à l’église russe de Téhéran
Lors de sa visite officielle dans la République islamique d’Iran, le ministre russe des affaires étrangères, M. S. Lavrov, a visité le 10 octobre l’église orthodoxe russe de Saint-Nicolas à Téhéran. Il y a été reçu par l’higoumène Alexandre (Zarkechev), recteur de la paroisse.
L’arrivée à Moscou du patriarche de l’Église arménienne
Le 15 octobre le patriarche Garegin II, primat de l’Église arménienne apostolique, accompagné de deux évêques et de plusieurs clercs, est arrivé à Moscou. A l’aéroport il a été accueilli par le patriarche Alexis de Moscou et de toute la Russie. Pendant son séjour à Moscou le patriarche arménien posera solennellement la première pierre d’une nouvelle église arménienne de Moscou.
75 ans de la naissance du métropolite Nicodème (Rotov)
Le 15 octobre le métropolite Nicodème (Rotov) aurait eu 75 ans. Le métropolite Cyrille de Smolensk et de Kaliningrad a célébré ce jour-là un office de défunts en mémoire de ce célèbre hiérarque russe du XXe siècle dans l’église du monastère Danilov de Moscou. C’est dans ce monastère que se trouve le siège du Département des relations extérieures du Patriarcat de Moscou dont le métropolite Nicodème avait été pendant longtemps président. C’est après s’être donné tout entier au service du Christ, de l’Église et du prochain que le métropolite Nicodème a quitté ce monde à l’âge de 48 ans.
Die Sakramente in der Orthodoxen Kirche
Bischof Hilarion Alfeyev
Unter Sakramenten versteht man in der orthodoxen Theologie die gottesdienstlichen Handlungen, in deren Verlauf eine besondere Begegnung Gottes mit dem Menschen stattfindet. Dies ist eine Vereinigung mit Gott, wie sie im irdischen Leben nicht vollständiger möglich ist. In den Sakramenten kommt die Gnade Gottes auf uns herab und durchstrahlt unsere gesamte Natur – sowohl die Seele als auch den Körper. Sie lässt uns an der göttlichen Natur teilhaben, belebt uns, vergöttlicht uns und erschafft uns neu zu ewigem Leben. In den Sakramenten werden wir mit himmlischen Erfahrungen begnadet und erhalten einen Vorgeschmack vom Reich Gottes. Vollständig an ihm teilzuhaben, das heißt, in das Reich Gottes einzugehen und darin zu leben, ist erst nach dem Tod möglich.
Das griechische Wort »mysterion« (Sakrament, Geheimnis) stammt vom Verb »myo«, was »bedecken, verbergen« bedeutet. In dieses Wort legten die heiligen Väter einen weiten Sinn hinein: Als Mysterium wurde die Fleischwerdung Christi bezeichnet, sein Heilsgeschehen, seine Geburt, sein Tod, seine Auferstehung und die anderen Ereignisse seines Lebens. Aber auch der christliche Glaube selbst, die Lehre, die Glaubenssätze, der Gottesdienst, das Gebet, die Kirchenfeste und heiligen Symbole wurden als Mysterium bezeichnet.
Unter den gottesdienstlichen Handlungen galten hauptsächlich die Taufe und die Eucharistie als Sakramente. In der »Kirchlichen Hierarchie« von Dionysius Areopagita (6. Jahrhundert) ist die Rede von drei Sakramenten – der Taufe, der Myronsalbung und der Eucharistie, allerdings werden auch die Mönchsweihe und der Begräbnisritus den Sakramenten zugerechnet. Der ehrwürdige Theodor Studites (9. Jahrhundert) spricht von sechs Sakramenten: Erleuchtung (Taufe), Versammlung (Eucharistie), Myronsalbung, Priesterweihe, Mönchsweihe und Begräbnisritus. Der Hlg. Gregor Palamas (14. Jahrhundert) betont den zentralen Charakter von zwei Sakramenten – der Taufe und der Eucharistie. Dagegen liefert Nikolaus Kabasilas (15. Jahrhundert) in seinem Buch »Das Leben in Christus« die Erklärung von drei Sakramenten – der Taufe, der Myronsalbung und der Eucharistie.
Heute ist es in der orthodoxen Kirche üblich, Taufe, Eucharistie, Myronsalbung, Buße (Beichte), Priesterweihe, Ehe und Letzte Ölung den Sakra menten zuzurechnen; alle übrigen gottesdienstlichen Handlungen werden als Riten bezeichnet. Allerdings ist zu beachten, dass die Lehre von den sieben Sakramenten, die sich in den Lehrbüchern der dogmatischen Theologie findet, aus der lateinischen Scholastik entlehnt wurde; daraus stammt auch die Unterscheidung zwischen »Sakramenten« und »Riten«.
Jedes Sakrament hat seine sichtbare Seite, die das Geschehen selbst umfasst, das heißt Worte und Handlungen der Beteiligten sowie die »Stofflichkeit« der Sakramente: Wasser in der Taufe, Brot und Wein in der Eucharistie. Das Sakrament besitzt aber auch eine unsichtbare Seite -die geistige Wandlung und Wiedergeburt des Menschen. Zu diesem Zweck wird ja das ganze Geschehen vollzogen. Dieser unsichtbare Teil ist das eigentliche »Mysterium«, das jenseits der Grenzen des Sehens und Hörens sowie jenseits des Verstandes und des sinnlichen Empfindens bleibt.
Im Sakrament wird allerdings zugleich mit der Seele auch die körperliche Hülle des Menschen verklärt und wiedergeboren: Das Sakrament ist nicht nur die geistliche, sondern auch die körperliche Teilnahme an den Gaben des Heiligen Geistes. Der Mensch geht in das göttliche Geheimnis mit seinem ganzen Wesen ein, er taucht sowohl mit seiner Seele als auch mit seinem Körper in Gott ein, weil der Leib auch zur Erlösung und Vergöttlichung bestimmt ist. In diesem Sinne vollzieht sich das Eintauchen ins Wasser beim Sakrament der Taufe und die Salbung mit Öl beim Sakrament der Myronsalbung. In diesem Sinne geschieht auch das Essen und Trinken von Brot und Wein beim hlg. Abendmahl.
Im zukünftigen Reich Gottes wird die »Stofflichkeit« des Mysteriums nicht mehr notwendig sein, der Mensch wird nicht mehr an Leib und Blut Christi in Gestalt von Brot und Wein teilnehmen, sondern unmittelbar an Christus selbst. »Lass uns an dir wahrhaftig teilhaben am lichten Tage der Ankunft deines Reiches!« So betet die Kirche, bekennend, dass wir im himmlischen Vaterland – in der »patria« – auf eine noch vollständigere, noch engere Vereinigung mit Christus hoffen. Solange wir uns aber auf der irdischen Wanderung – in »via« – befinden, bedürfen wir sichtbarer Zeichen der göttlichen Präsenz. Deswegen haben wir hier an der göttlichen Natur über das von Gott durchdrungene Wasser, das von Gott durchsetzte Brot und den von Gott durchtränkten Wein teil.
Gott selbst ist der Spender jedes Sakramentes. Vor dem Beginn der Liturgie sagt der Diakon zum Priester: »Herr, es ist Zeit zu handeln« (Psalm 119,126), das heißt, die Zeit ist gekommen, die Stunde hat geschlagen: Jetzt wird Gott selbst handeln, der Priester und der Diakon sind nur seine Werkzeuge. Im Augenblick der Konsekration der heiligen Gaben handelt der Priester nicht selbst, er betet nur und ruft Gott, den Vater, herbei: »Und mache dieses Brot zum kostbaren Leib deines Christus, und was in diesem Kelche ist, zum kostbaren Blut deines Christus.« Bei der Taufhandlung verkündet der Priester: »Getauft wird der Knecht Gottes …« Damit betont er, dass nicht er, sondern Gott das Sakrament vollzieht. Nach den Worten des Hlg. Ambrosius von Mailand: »Weder Damasij, noch Peter, Ambrosius oder Gregor vollziehen die Taufe. Wir führen unser Werk als Diener aus, aber die Wirksamkeit der Sakramente hängt von dir, o Herr, ab. Menschen verfügen nicht über die Kraft, die göttlichen Wohltaten zu spenden, es sind deine Gaben, Herr«.
Aus dem Buch: Hinhören und hinsehen. Beziehungen zwischen der Russischen Orthodoxen Kirche und der Evangelischen Kirche in Deutschland. Leipzig–Moskau, 2003.