The Second Vatican Council in the decree on ecumenism, Unitatis redintegratiohe says: "This sacred Council hopes that, the wall which separates the Western and Eastern Church having been overthrown, there will at last be made one dwelling, seated on the cornerstone, Christ Jesus, who will make the two into one sun to thing." (n. 18). And among the conditions for this to be possible, the same council affirms its desire that the following be done "all efforts, especially with prayer and fraternal dialogue about doctrine and the most urgent needs of the pastoral function in our days". (ibid.). Even before Vatican II, but later with new strength, the Catholic Church has launched itself into the task of achieving the unity so desired and requested by the Lord in the priestly prayer of Jn 17.
In this ecumenical journey towards the full unity of the one and only Church of Christ, there are truly significant milestones, such as the meeting of Pope Paul VI with Patriarch Athenagoras in 1964, the meetings of St. John Paul II, Benedict XVI and Francis with the ecumenical Patriarchs of Constantinople, as well as with other Orthodox Patriarchs. Not forgetting, either, so many meetings at different levels that contribute to opening paths of greater knowledge and friendship, which are the prelude to the full unity of the Eastern and Western Churches.
The relationship at the highest level between the representatives of the Catholic Church and the Russian Orthodox Church was an unfinished business. It is not that there was no interest on the part of the Bishop of Rome, since the attempts of John Paul II and Benedict XVI for one reason or another never came to fruition. A breakthrough was seen when Patriarch Kirill sent Archbishop Hilarion of Volokolamsk to visit Pope Benedict XVI in September 2009.
The very fact that Pope Francis and Patriarch Kirill met together in Havana on February 12 is already very good news. The gestures speak for themselves. The fraternal embrace, the sitting together to talk, the exchange of meaningful gifts; all this is in itself a proclamation of Christ. Centuries have passed since the break between East and West, and half a century has passed since the first meetings of the Pope with hierarchs of the Orthodox Churches. The meeting in Havana is a historic event that will certainly open new channels for dialogue and mutual encounters between sister Churches.
No one is unaware of the role of the Russian Orthodox Church among the Orthodox Churches, since it is the most numerous in the world. Likewise, this milestone comes against the backdrop of another great historic event scheduled for later this year: the Pan-Orthodox Synod. But the joint declaration is also full of riches for ecumenical dialogue. Given the brevity of this text, we will only underline a few points, without claiming to be exhaustive.
The Declaration is placed in the perspective that understands ecumenism as a gift of God. Hence, God is thanked for this new step taken in Havana (n. 1 of the Declaration) and the request for this gift is a constant throughout the document. Given the fragility of the human condition, this gift requires a task on the part of men.
Likewise, from the beginning of the Declaration (3), it is made explicit that ecumenism and full unity are an imperative derived from the mission of the Church before the world. The common Tradition inherited from the first millennium (4) is eminently expressed in the celebration of the Eucharist itself. However, this also shows the lack of unity in the conception and explanation of the faith, fruit of human weakness, as expressed in the deprivation of Eucharistic communication between the two Churches (5).
The meeting between Pope Francis and Patriarch Kirill is intended to be a link towards full unity (6) at a crucial moment of epochal change in history in which we are immersed: "Christian conscience and pastoral responsibility do not allow us to remain indifferent to challenges that require a joint response." (7).
The Gordian knot of ecumenism is the martyrial witness of Christians from different churches in regions of the world where Christians are persecuted (8). The extermination of families, villages and cities of brothers and sisters in Syria, Iraq and the Middle East, present since apostolic times, calls for immediate measures on the part of the international community and humanitarian aid (9, 10), as well as the prayer of both churches for Christ to grant peace, the fruit of justice and fraternal coexistence (11).
The joint declaration concludes the look at the Middle East by affirming that, in a mysterious way, these martyred brothers are united in the confession of the same faith in Jesus Christ, "are the key to Christian unity." (12). Interreligious dialogue calls for education to respect the beliefs of other religious traditions and repudiates any attempt to justify criminal acts in the name of God (13).
Unity is understood in a pastoral perspective. Thus, the declaration indicates with great determination new missionary challenges that must be addressed in a common way. These are broad fields of evangelization and pastoral action that must be confronted: the vacuum left by atheistic regimes that portend a revival of the Christian faith in Russia and Eastern Europe (14); secularism that undermines the fundamental human right of religious freedom (15); the challenge of European integration, whose Christian roots have forged its millennia-long history (16); poverty and inequality, which calls for social justice, respect for national traditions and effective solidarity (17 and 18); the situation of the family (19) and marriage (20); the right to life, with special attention to the manipulation of human life (21).
Young people have a prominent place in this enormous task; they are asked to adopt a new way of life that departs from the dominant way of thinking (22), being disciples and apostles, capable of taking up the cross when necessary (23).
The document, therefore, suggests a vast evangelizing horizon that calls for a common response from both Churches, an ecumenism of action and common witness.
With this objective in mind, the declaration courageously addresses points that have been a source of tension and that impede the preaching of the Gospel to the contemporary world (24): proselytism is excluded and the fact that we are brothers and sisters is proposed as a cornerstone; a commitment is made to seek new forms of coexistence between Greek Catholics and Orthodox, encouraging reconciliation between the two (25); the need for the cessation of hostilities in Ukraine is made explicit, to give way to social harmony; an appeal is made to the moral and social witness of Christians before a world in which the moral foundations of human existence are being undermined (26).
The Declaration, therefore, fulfills the objectives of the Second Vatican Council, cited at the beginning of these words. It entrusts us with the task of asking for the gift of unity and the task of deepening the reality of fraternity in order to reconcile ourselves and love legitimate diversity.
Bishop of Vic
