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Slava Isusu Christu!
Glory to Jesus Christ!

I received this today via email. It is an article reflecting the "hopes and relations" under Pope Benedict XVI between the Orthodox and Catholics, from one Orthodox's point of view (I cannot say this is all, or some, etc. due to lack of available data): I do have a question after the article. Taken from Light & Life Publishing LifeLine June 8, 2005 Vol. 2 Issue 2:

Orthodoxy/Catholicism
Hope & Relations Under Pope Benedict XVI




By V. Rev. Thaddeus Wojcik
Rector, Holy Assumption Orthodox Church, Lublin, WI Dean of the Minneapolis Deanery, Diocese of the Midwest, Orthodox Church in America

What lies ahead for the relationship of the Orthodox and Roman Catholic churches with the election of the new Pope? The question itself highlights the dilemma which many Orthodox Christians foresee. Certainly, the new Pope, Benedict XVI is a different personality than his predecessor, John Paul II, even though they are doctrinally similar.

Both Popes began their reigns expressing a desire not only for better relationships with the Eastern Orthodox Churches, but strongly articulating a longing for sacramental union. During a recent Mass in Bari, Italy, Pope Benedict outlined his vision of reuniting with the Orthodox when he stated his �willingness to make it a fundamental commitment to work, with all my energy, toward reconstituting the full and visible unity of Christ�s followers�. A few days earlier, the new Pope had met with the President of Bulgaria, Georgi Parvanov, and had asked him to greet Patriarch Maxim of the Bulgarian Orthodox Church on his behalf. Benedict further declared that Orthodox and Roman Catholics �have before us a common duty: we are called to build together a more free, peaceful and solidaristic humanity.�

Orthodox thinker Frederica Mathewes-Green sees problems in Rome�s general attitude towards full and visible unity. Speaking before a conference at Catholic sponsored Viterbo University in Wisconsin this May, she spoke for most Orthodox when she candidly offered that one of the major obstacles to union is that Rome has difficulty understanding the essence of Orthodoxy. For example, Pope John Paul II attempting to reach out to the Orthodox Churches wrote in the Encyclical �Orientale Lumen� that the Orthodox focus on the theology of divinization (attempting to be Christ-like or theosis), �remains one of the achievements particularly dear to the Orthodox�. Leaving aside the fact that one does not �achieve� theology anymore than one �achieves� the Scriptures; theosis is the mind of Eastern Orthodox life. Theosis is not an option; it is the heart and soul of what the Orthodox attempt to become.

There is little doubt that Roman Catholics see a need for unity with the Orthodox. Father Lee Piche, chair of the Commission on Ecumenism and Interreligious Affairs for the Archdiocese of St. Paul and Minneapolis, sees that the new Pope �is personally committed to the work and the goals of ecumenical dialogue, namely, the full visible communion of the followers of Jesus Christ.�

What the Orthodox want to know is how Rome envisions this visible manifestation of unity. During the recent past, Rome has been offering the idea that dialogue and ecumenism are merely tools and the objective is visible unity under the leadership of the bishop of Rome. To the Orthodox, unity can be achieved only under the truth of the undivided Church of the first one thousand years before the Great Schism. It seems that there is a great deal of work that needs to take place in this area before the Orthodox will confidently believe that Rome is desirous of fully offering the right hand of fellowship.

Father Leonid Kiskovsky, Assistant to the Chancellor for Interchurch Relations and Ecumenical Witness, of the Orthodox Church in America sees areas where the two historic churches can cooperate. These areas would be in morals and societal proclamations. Recently, the Vatican and the Orthodox remained like-minded in insisting on protecting Christian rights in the provisions of the new constitution of the European Union. The two Churches maintain virtually the same teachings in the areas of marriage, abortion, euthanasia, and sexual morality.

Hopefully, the new Pope will be more open to improving tensions caused by the mere existence of its Eastern Rite communities in places such as Russia, Ukraine, and the Middle East. Newness can be an opportunity for improvement in all areas where there are tensions. The Orthodox in turn can welcome a willingness on the part of Rome to reach out to the East. Father Vsevolod Chaplin, the foreign relations spokesman for the Moscow Patriarchate said the Russian Church looks forward to papal statements that will be �followed by real steps to bring our churches closer.�

To the Orthodox, what lies ahead must be what lies behind, and that is manifested in the words of St. Paul, �now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment� (I Cor. 1:10.).



My first question is the 7th paragraph. I wonder what Fr. Wojcik feels is "newness"?

Paragraph 3, discussing Ms. Mathewes-Green's comments was an eye opener for me personally. Context is so important! I have that issue myself on occasion.

I enjoyed this article. Very thought provoking.

In Christ,

Michael

Is there really much tension in the Middle East between Eastern Catholics and Orthodox? I thought that there was cooperation, joint churches, and such?

Dave

Whereas I have a great deal of respect for Mrs. Mathewes-Green, and I see her point in some degree, I think that she is looking for divisions here, instead of looking for unity. (Roman) Catholics do not use the language of "theosis", it is true, but we have the same final objective as the Orthodox: union with the Trinity. True Catholic theology has always stressed this. However, JPII was trying to give the Orthodox a compliment: they have been able to develop (yes, develop) their understanding of what theosis means, and how to achieve it, in a very deep way. One can simply read the Eastern Fathers of the Early Church, then read Gregory Palamas to see how St. Gregory built upon the earlier writings and deepened them. This is what JPII meant when he talked of the East "acheiving" the theology of divinization. I think any fair-minded Orthodox would take that as a compliment, not an example of how we are divided.

Francis,

Thank you for your reflections. I also felt this was meant to be a compliment in the "Orientale Lumen". To me, the written context was one of great love, hope, joy, and affection towards our Orthodox Bretheren.

Chtec, exactly, and furhter responses will give me the opportunity to learn more and deepen my knowledge of Eastern Theology. Who can elaborate on this with concrete facts?

In Christ,

Michael

Michael, good topic and the article does provoke thought...thanks for posting it.

I especially think this paragraph below expresses the crux of the matter...
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quote:
/What the Orthodox want to know is how Rome envisions this visible manifestation of unity. During the recent past, Rome has been offering the idea that dialogue and ecumenism are merely tools and the objective is visible unity under the leadership of the bishop of Rome. To the Orthodox, unity can be achieved only under the truth of the undivided Church of the first one thousand years before the Great Schism. It seems that there is a great deal of work that needs to take place in this area before the Orthodox will confidently believe that Rome is desirous of fully offering the right hand of fellowship./
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Yes, considering theological differences between the two a great deal of work is needed before that understanding can be reached and surely not something which can take place easily. However, beginning with statements and perhaps discussion regarding areas of mutual agreement and finding areas of collaboration is a significant step. But even for that there has to be willingness to listen on the part of both Orthodox and Catholic.

Porter

Yes, 'Catholicism' has much to learn about Orthodoxy, but as one can see above Orthodoxy has much to learn about the Catholic Church. The above quote is quite sad, especially in light of the fact that the OCA practically owes it's existence to Eastern Catholics. Or should that be Roman Catholics with odd vestments and rituals?

Oυτις ημιν φιλει ου φροντιδα | Nemo Nos Diliget Non Curamus

Dear Friends,

Yes, I received that e-mail as well and took some time to think on it.

It truly would seem that there are Orthodox Christians who believe that the situation of separation will continue always and that there is nothing that Rome can do about except if it humbles itself before Orthodoxy and becomes an Orthodox Patriarchate etc.

Then again, the most vocal Orthodox voices on this matter are, typically, ROCOR, the Moscow Patriarchate and some others.

On the other hand, I don't think that the RC Church takes seriously what the Orthodox take seriously e.g. the continuing presence of the Filioque in the Nicene Creed, the Augustinian theology and the dogmas that proceed from it, and the monolithic view of papal jurisdiction.

Personally, I think Rome should be speaking directly to the most traditional Orthodox Churches about these matters.

In fact, the traditionalist Orthodox, because of their commitment to patristics-based doctrine and Tradition, are more attuned to the theological differences between Rome and Orthodoxy than others are.

They are the best people to consult with on how to overcome the theological, canonical and ecclesial obstacles to full communion.

Alex

That is so well said, so true . . . and in more ways than the original author perhaps realizes.

True: if the Catholics cannot or will not understand the essence of Orthodoxy, which is theosis, there can't be reunion. (I also agree with the post that said John Paul the Great was probably just trying to pay a compliment with that remark in �Orientale Lumen.�)

However, ecumenism cuts both ways. The Orthodox must be willing to understand the essence of Catholicism which, in large measure, is the papacy. The Orthodox need to seriously reconsider the role of the Bishop of Rome and ask themselves what "first among equals" really means. Hint: it's a lot more than a figurehead. If the Orthodox can't or won't accept the essence of Catholicism, which is the papacy, there also cannot be reunion.

This is the kind of thing I was talking about on another thread. Again, I agree with others who have posted on other threads: the Churches through their hierarchs will probably need to agree to disagree on most of the last 1000 years, to say they have enough in common to be in communion based upon their first 1000 years, to recognize the Bishop of Rome as the leader of the whole Church who still respects the local churches, to work out basic theological points (such as the filioque and grace and . . . ), and so on. The desire for reunion is real, but so too are the obstacles.

--John

Dear John,

The Papacy is indeed more than a figurehead.

But neither can it be something that overrides the jurisdiction of Particular Churches, as has been the case with the EC Churches in history.

The role and significance of papal jurisdiction has, unfortunately, become overgrown with privileges and powers that aren't necessary to its functioning as the Petrine Ministry.

Alex