SS Bartomomeu al Constantinopolului, 6 martie 2014

Cuvântul SS Bartolomeu al Constantinopolului, din ziua de 6 martie 2014, prin care s-a deschis Sinaxa Întâi-Stătătorilor Bisericilor Ortodoxe:

Your Beatitudes and most venerable Brothers in Christ, First-Hierarchs of the Most Holy Orthodox Churches, and honorable members of your entourages,

Welcome to the courtyard of our Church, the martyric and historical Ecumenical Patriarchate, this humble servant of unity in Christ for us all. From the depths of our heart, we thank you for the labor of love, which has brought you here in eager response to our invitation.

We offer glory and praise to our God who is worshipped in the Trinity for rendering us worthy to convene once again in the same place for another Synaxis, as those entrusted by His grace and mercy with the responsibility of leadership for the local autocephalous Orthodox Churches.

This is the sixth such consecutive Synaxis since this blessed custom commenced in 1992, shortly after our elevation to the Throne of Constantinople. Like the Psalmist, we too proclaim: „Behold what a good and wonderful thing it is for brothers to dwell in the same place”. Our heart is filled with joy and delight in receiving you and embracing each one of you with sincere love, profound honor and favorable anticipation of our encounter.

Indeed, we could say that our encounter is a great event, both blessed and historical. The breath of the Paraclete has gathered us, and the eyes of those both inside and outside of our Church are anxiously focused on this Synaxis, in anticipation of an edifying and comforting word, which our world so needs today.

This increases and intensifies our responsibility, rendering our obligation more serious, so that through fervent prayer we might seek assistance from above in the work that lies before us; for without this divine support we can do nothing (Cf. John 15.5) This is why we humbly beseech the Lord, as the Founder of the Church, to bless our work abundantly and through the Paraclete to direct our hearts, minds and decisions for the fulfillment of His holy will, the strengthening and sealing of our unity, as well as the glory of the Holy and Triune God.

As we recall the previous Synaxis meetings of the First-Hierarchs of the Orthodox Churches, all of which with the grace of God were crowned with complete success, we bring to mind in gratitude those who participated in these assemblies, having already departed and being of blessed memory, the late Patriarchs Parthenios and Petros of Alexandria, Ignatius of Antioch, Diodoros of Jerusalem, Alexy of Moscow, Pavel of Serbia, Teoktist of Romania, Maxim of Bulgaria, as well as Archbishops Chrysostomos of Cyprus, Seraphim and Christodoulos of Athens, Vasili of Poland, and Dorotheos of the Czech Lands and Slovakia, whose contribution to the success of these meetings was exceptionally edifying, also bequeathing to us as their successors an example to imitate and a legacy to preserve. May their memory be eternal!

The reasons that led us to assume the initiative for convening this Synaxis are already well known to you from the Letter of invitation, which we addressed to you. Echoing the words of the Apostle, we wrote to you: „There is fighting without and fear within” (2 Cor. 7.6).

Inasmuch as it exists in the world, our Holy Church always endures the turmoil of historical upheaval, which is sometimes very fierce. In the critical times that we are undergoing, this upheaval is especially palpable in the geographical regions, where the Christian Church emerged, matured and flourished, namely in the ancient senior Patriarchates of the Most Holy Orthodox Church.

There, frequently in the name of religion, violence dominates and threatens all believers in Christ irrespective of confessional identity. We follow with great sorrow and concern the persecutions of Christians, the destruction and sacrilege of sacred churches, the abduction and assassination of clergy and monastics, even of hierarchs, such as the long kidnapped Metropolitans of Aleppo, Paul of the ancient Patriarchate of Antioch and Yuhanna Ibrahim of the Syrian Jacobite Church, whose whereabouts have since been unknown.

Before this phenomenon, which threatens the very existence of the Orthodox Churches, we are called to raise a voice of protest, not as isolated individuals or Churches, but as the one, united Orthodox Church throughout the world.

Nevertheless, the persecution against the Christian faith in our time is not restricted to the above forms of provocative oppression. Equally great is the danger, which arises from the rapid secularization of formerly Christian societies, where the Church of Christ is marginalized from public life, while fundamental spiritual and moral principles of the Gospel are expelled from people’s lives.

Of course, the Orthodox Church has never favored the forceful imposition of evangelical principles on people, placing freedom of the human person above objective rules and values. Coercion of any kind does not belong to the nature and ethos of Orthodoxy.

Matters pertaining to people’s moral life are treated by the Orthodox Church as being personal, managed by each individual in his or her personal relationship in freedom with their spiritual father and not by the sword of the law. However, this in no way eliminates from the Church its obligation to promote the Gospel principles in the contemporary world, even if these sometimes come into conflict with prevailing ideas.

Our Holy Orthodox Church is characterized by its attention to the traditions of the past, and it is obligated to do this at all times, for „Jesus Christ is the same yesterday, today, and to the ages” (Heb. 13.8). Nonetheless, history advances, and the Church is also required to be attentive to the problems facing people in every age. A traditional Church does not mean a fossilized Church, one that is indifferent to the ongoing challenges of history. Such challenges are particularly acute in our times, and we are compelled to heed them.

One of these derives from the rapid development of technology and the globalization that it sustains. The Orthodox Church has always been ecumenical in its orientation and structure. Its mission has always been to approach and embrace „all nations”, irrespective of race, color, or other physical features, within the body of Christ. Yet this ecumenical approach has always manifested itself within the Orthodox Church with a sense of respect for the particularity of each people, of its mentality and tradition.

Today, technology unites all people, and this undoubtedly has positive consequences for the dissemination of knowledge and information. Notwithstanding, it constitutes a channel for the transmission and, indirectly, the imposition of specific cultural models, which are not always compatible with the particular traditions of the same people. The use of technology should not occur indiscriminately or without an awareness of the accompanying risks. The Church must be vigilant on this matter.

Related to this is also the issue – in many ways supported by technology – of the rapid emergence of scientific achievements, especially in the field of biotechnology. The potential of contemporary science extends as far as intervention into the innermost aspects of nature and genetic modifications capable of healing illnesses; however, at the same time, it creates serious ethical problems, on which the Church can and must voice its opinion.

We should confess that the Orthodox Church has not demonstrated due sensitivity with regard to this issue. At our previous Synaxis in 2008, we decided to establish an Inter-Orthodox Committee for Bioethics, which, with the initiative of the Ecumenical Patriarchate, convened its first meeting in Crete; unfortunately, the response of our sister Churches was not adequate in order to permit the continuation of this effort. We hope that this will happen in the immediate future so that the voice of Orthodoxy may be heard on such an important subject.

Heeding the present-day existential problems of humanity, Orthodoxy too must continue its efforts for the protection of the natural environment. When the Ecumenical Patriarchate – first among all in the Christian world – highlighted the urgency of this issue, already during the tenure of our venerable predecessor Patriarch Demetrios in 1989, maintaining this effort with a series of international scientific symposia under our auspices, the Orthodox Church for a long time remained the sole Christian voice on this serious matter.

Today, other Christian churches and confessions also attribute the necessary importance to this crucial problem, but Orthodoxy still provides par excellence the appropriate response through its liturgical and ascetic tradition, capable of contributing to a resolution for this crisis, which as a result of human greed and indulgence today jeopardizes the very survival of God’s creation.

Finally, our most Holy Church is obligated to pay careful and compassionate attention to the problems created by the economic framework of the modern world. All of us are witnesses to the negative consequences of the financial crisis for the dignity and survival of human personhood, an oppressive crisis for human beings in many regions of the planet, and particularly in countries regarded as being financially „developed”.

Unemployment of youth, increase of poverty, uncertainty for the future – all these bear testimony to how contemporary humanity is greatly estranged from the application of the Gospel principles, something for which we too are all responsible inasmuch as we often exhaust our pastoral care on „spiritual” matters and neglect the fact that humankind requires food and basic material resources in order to live in a dignified manner as human persons created in the image of God. It is vital that the voice of Orthodoxy is heard on these matters as well in order to prove that it genuinely possesses the truth and remains faithful to the principles of the Gospel.

However, in order to achieve all this, beloved Brothers in the Lord, there is one necessary condition, namely the unity of our Church and the prospect of addressing the contemporary world with a unified voice. This must also concern our present Synaxis inasmuch as we are entrusted with responsibility for the unity of our most Holy Church.

As we know, the Orthodox Church comprises a number of autocephalous regional Churches, which move within certain boundaries defined by the Sacred Canons and the Tomes conferring their autocephaly while at the same time being entitled to full self-administration without any external interference whatsoever.

This system, which was bequeathed to us by our Fathers, constitutes a blessing that we must preserve like the apple of our eyes. For it is by means of this system that we may avoid any deviation toward conceptions foreign to Orthodox ecclesiology concerning the exercise of universal authority by any local Church or its First-Hierarch. The Orthodox Church comprises a communion of autocephalous and self-administered Orthodox Churches.

Nevertheless, it is precisely on this point that a serious question arises. How and in what way is the communion of the Orthodox Churches expressed? Historical experience has demonstrated that very often the autocephalous Orthodox Churches act as if they were self-sufficient Churches, as if they say to the other Churches: „I have no need of you” (1 Cor. 12.21). Instead of seeking the cooperation of other Orthodox Churches on matters pertaining to Orthodoxy in its entirety, they act on their own and initiate bilateral relations with those outside of Orthodoxy, sometimes even in a spirit of competition.

Other autocephalous Churches differentiate their position before non-Orthodox and do not actively participate in activities agreed upon at a Pan-Orthodox level. Indeed, more recently, there are some Pan-Orthodox Preconciliar decisions, which are not adhered to by some Churches despite the fact that they cosigned these agreements. Or what can we say of cases where sister Churches of their own accord dispute canonical boundaries of other sister Churches, provoking bitterness and at times turmoil within this communion? All these things render apparent the need for an instrument, whether institutionally endorsed or not, which is able to resolve differences that arise and problems that are created from time to time, in order that we may not be led to division and conflict.

Thus we can clearly see the paramount importance of synodality in the Church. The synodal system has from the outset constituted a foundational aspect of Church life. Every difference or disagreement in matters of either faith or canonical order was set before the judgment of the Synod.

A characteristic example of this is St. Basil’s stance on the matter of rebaptism of heretics and schismatics, concerning which he had inherited the austere tradition of his predecessors in Cappadocia: the matter should be judged by a synod of bishops, who are also able to modify the earlier tradition (Canons 1 and 47). All differences between Churches or outside them were definitively judged by Synods, whose decisions were ultimately adhered to even by those in disagreement („Let the vote of the majority prevail” (Canon 6 of the 1st Ecumenical Council).

This synodal system was and is upheld more or less faithfully, within the autocephalous Orthodox Churches, but it is entirely absent in relations among them. This accounts for a source of major problems. It creates an image of Orthodoxy as being many Churches but not one Church, which by no means concur with Orthodox ecclesiology; instead it comprises an aberration from this ecclesiology and becomes the root of trouble. We are obligated to support the synodal system even beyond the boundaries of our individual Churches. We are required to develop a conscience of one Orthodox Church, and the concept of synodality alone can achieve this goal.

Over fifty years ago, when the late visionary Ecumenical Patriarch Athenagoras initiated the preliminary steps for the unity of Orthodoxy, the institution of Pan-Orthodox Consultations was established and determined common decisions for the Orthodox on matters pertaining to relations with non-Orthodox. These decisions were considered as binding for all the Orthodox Churches, as if they were incorporated into the „internal regulations” of each of these Churches.

Today these same decisions are questioned and even challenged quite arbitrarily and uncanonically by segments within the Orthodox Churches, which purportedly act like ecumenical councils and dispute them, thereby creating confusion among their faithful flock. Unfortunately, this phenomenon is even tolerated by the hierarchal leadership of some Churches, with unforeseen consequences for the unity of their flock. However, synodal decisions must be respected by all, for this is the only way that we can preserve the unity of the Church.

Nonetheless, these Pan-Orthodox Consultations have not themselves exhausted the effort for the unity of Orthodoxy. The Churches decided from very early on that the convocation of a Holy and Great Council was absolutely necessary for the Orthodox Church, formally announcing this to the entire Christian world and commencing preparations for this extraordinary and historical event.

The agenda for this Synod was finally restricted to ten topics, of which eight have already run the course of their preparatory stage and been placed before us for determination by the Holy and Great Council.

The remaining two topics, namely the manner of declaring a Church as autocephalous and the order of Churches’ commemoration in the sacred Diptychs, have encountered serious difficulties in their preparatory stage, and so the majority of the sister Orthodox Churches decided that they should not present an obstacle for the convening of the Holy and Great Council, which should be confined to the already prepared topics (one of which, namely regarding the declaration of a Church as autonomous, still requires approval by a Pan-Orthodox Preconciliar Consultation).

Of course, even among the topics prepared on a Pan-Orthodox level, there are still some details that need certain revisions and updating inasmuch as they were formulated and agreed upon a long time ago, when different circumstances and presuppositions prevailed. These include, for instance, matters related to the social conditions of the world, such as the relationship of the Orthodox Church with non-Orthodox Christians, the Ecumenical Movement, and so forth. These documents must be revised by an Inter-Orthodox Committee created for this purpose in order that they might be presented to the Holy and Great Council in a manner adapted to today’s reality.

This is what we have to say about the agenda of the Synod. Nonetheless, it is evident that all the anticipated topics of the Synod pertain to matters of internal nature and organization for our Church. Our predecessors, who determined the agenda of the Synod, rightly decided that, unless the Orthodox Church places its own house in order, it would be unable to address the world with authority and validity.

However, the world’s expectations of this Holy and Great Council will surely also include a reference to matters preoccupying people of our time in their daily life, which is why it is mandatory for this Council to extend a Message of existential importance for people in our age. Such a Message – once again well prepared by a special Inter-Orthodox Committee, formulated and approved by the Fathers of the Council – will constitute the voice of the Orthodox Church to the contemporary world: a word of consolation, comfort, and life, which contemporary humanity awaits from the Orthodox Church.

Of course, the convocation of the Holy and Great Council will also demand certain provisions of administrative nature, on which we are called to reflect and resolve during our present Synaxis, as the most appropriate and responsible for this task.

Thus, we must deliberate and decide about the way in which the Holy and Great Council will convene, that is to say about how the Most Holy autocephalous Orthodox Churches will be represented there in a manner that is fair and consistent with the principles of our ecclesiological tradition.

In the first millennium of our Church’s history, when the institution of the Pentarchy of the ancient Patriarchates prevailed, it was considered absolutely necessary for all the ancient Patriarchates to be represented, even if by a small number of delegates. The emphasis was placed not on the number of those in attendance, but on the assurance of representation by all of the Apostolic Thrones.

Over the second millennium after Christ, other Patriarchates and autocephalous Churches were also added, with reference to validation of their status by a future Ecumenical Council (for those not receiving status approval in the past). By analogy, then, and in accordance with the ancient tradition, it would also be desirable in the case of the proposed Holy and Great Council that all Orthodox Churches recognized as autocephalous today should be represented therein by a number of delegates designated by us, if possible at this Synaxis.

Another topic of administrative nature requiring our resolution is that which pertains to the method of pronouncing decisions by the Holy and Great Council. For reasons of fairness to every autocephalous Church, irrespective of the number of its delegates, it is imperative that each autocephalous Church retains the right of a single vote in the final process of decision-making, which will be exercised by its First-Hierarch during the voting process. What remains crucial is the question about whether the final decisions of the Synod will be determined by unanimity or majority among the Churches in attendance at the Synod.

If the criterion of our choice is the ancient canonical tradition of the Church, the canonical order compels that the “majority vote” ultimately prevails in the Synod’s decisions (See Canon 6 of the 1st Ecumenical Council). This probably held true in the ancient Church even with regard to matters of faith, given that in many of the larger Synods, such as the 3rd Ecumenical Council and others, even those ultimately declared as heretics by the Synod and repudiated by the Church, namely those comprising the minority, would also have been in attendance. Nonetheless, with regard to matters of canonical nature, the order recommended by tradition undoubtedly leads to final decision-making by majority vote, without this of course ruling out the possibility of an always desirable unanimity. It is up to us to decide about this matter as well.

Beloved Brothers in Christ,

Our Synaxis here is of vital importance. It comes at an historical and providential time, when the Church is suffering formidable upheaval and its ability to exercise its salvific mission is being assessed. Nothing any longer can be taken for granted, as it might be in other ages; everything can change from one moment to another. Complacency is the cause of destruction.

Even state authorities cannot provide a guarantee for the Church; neither can affluence or secular influence; nor again do societies welcome the Gospel teaching without debate and dispute. Today we must convince people that we have the word of life, the message of hope and the experience of love. And in order to achieve this, we must have validity and credibility.

A fundamental presupposition for us to convince the world is first of all our own internal unity. It is regrettable and perilous for the validity of the Orthodox Church that to outsiders we often appear divided and dissenting. We hold and proclaim the most perfect ecclesiology; yet we sometimes refuse to apply it. We have a precise order in the Church, defined by the Sacred Canons of the Holy Ecumenical Councils; yet we sometimes give the impression to outsiders that we disagree even about who is „first” among us.

We possess the synodal institution as an authority, to which everyone is supposed to conform; yet we allow – whether through carelessness or misdirected ambition, which frequently conceals individual self-defense – the synodal decisions to be trampled by segments of our flock that lay a claim to the infallibility of faith. Generally speaking, we manifest signs of dissolution. It is time for us to give priority to unity – both outside of our Churches as well as among them.

The Orthodox Church, to which we belong by the grace of God, does not have at its disposal any other instrument of preserving its unity except synodality. It is for this reason that any further delay in convening the Holy and Great Council of the Orthodox Church severely harms its unity. Our responsibility in this regard is immense.

The Church of Constantinople, which for a thousand years after the great Schism with Rome has served the unity of Orthodoxy by repeatedly convening Pan-Orthodox Synods, is today equally conscious of its onerous obligation with regard to Pan-Orthodox unity. Thankfully, however, it is not alone in this. The other autocephalous Orthodox Churches, too, proved over fifty years ago that they yearn for the convocation of the Holy and Great Council of our Church.

Behold, the time has come; indeed, „times are impatient”. Preparations can never be perfect. Let us be satisfied with what we have agreed thus far. Let us resolve without delay – with love and in accordance with the Sacred Canons – any difference we may still have in our relationships to one another. „Let us love one another, so that with one mind we may confess” the one Triune God and the Lord, who suffered and was risen for all people without exception, to a world that is in such dire need of the message of God’s love. Let us proceed to the convocation of the Holy and Great Council as soon as possible, and let us permit the Paraclete to speak, surrendering to His breath.

This is what we have in fraternal love to express to you, dearest Brothers in the Lord, at the commencement of the proceedings of our Synaxis.

„Now to Him who by the power at work within us is able to do far more abundantly than all that we ask or think, to Him be glory in the Church and in Christ Jesus to all generations, for ever and ever. Amen” (Eph. 3.20-21).

*

PFP Daniel al Romaniei, 6 martie 2014

Alocuțiunea, din aceeași zi de 6 martie 2014, a PFP Daniel al României:

Sinaxa sau reuniunea Întâistătătorilor Bisericilor Ortodoxe Autocefale nu este o instituţie permanentă, ci un eveniment spiritual reprezentativ. Sinaxa primaţială panortodoxă nu are un statut formal, nici atribuţii exprimate canonico-juridic. Ea nu este un Sinod Panortodox, ci o reprezentare panortodoxă a sinoadelor autocefale, pe care le prezidează întâistătătorii prezenţi în Sinaxă.

Sinaxa panortodoxă are în prezent un rol consultativ şi orientativ cu scopul de-a întări comuniunea sacramentală prin concelebrare euharistică, coresponsabilitatea pastorală prin dialog şi cooperarea misionară prin acţiune, între Bisericile Ortodoxe Autocefale şi în relaţia Ortodoxiei cu lumea de azi. Autoritatea spirituală a Sinaxei creşte mai ales prin cultivarea coresponsabilităţii pentru unitatea Ortodoxiei.

Sinaxa panortodoxă oferă imaginea Ortodoxiei ca fiind mai mult o familie spirituală a Bisericilor Ortodoxe din regiuni, ţări şi etnii diferite, decât o instituţie religioasă internaţională.

Sinaxa cultivă mai întâi comuniunea fraternă şi apoi programe comune de acţiune. De aceea, Sinaxele panortodoxe de până acum au emis mai mult mesaje şi recomandări pentru Biserică şi societate.

Totuşi, într-o Sinaxă panortodoxă, ca într-o familie, pot fi discutate şi problemele concrete care afectează negativ relaţiile dintre Bisericile Ortodoxe surori şi mărturia ortodoxă în lumea de azi. Deşi Sinaxa panortodoxă nu este un Sinod Panortodox, totuşi ea poate ajuta mult la înțelegerea importanţei sinodalităţii la nivel panortodox sau universal.

Întrucât Sfintele Canoane cer ca episcopii să se adune în Sinod cel puţin de două ori pe an (canonul 37 Apostolic, canonul 5  al Sinodului I Ecumenic, canonul 19 al Sinodului IV Ecumenic şi canonul 20 al Sinodului local de la Antiohia), sinaxele panortodoxe ar trebui organizate cel puţin odată la doi ani, pentru intensificarea comuniunii, cooperării şi solidarităţii panortodoxe azi.

În mod paradoxal Bisericile Ortodoxe Autocefale cultivă azi mai mult dialogurile oficiale internaţionale cu alte Biserici decât dialogul şi cooperarea între ele.

În prezent, este nevoie de mai multă consultare şi cooperare între Bisericile Ortodoxe surori, în faţa a trei mari provocări ale lumii de azi:

1. secularismul sau indiferentismul religios, care afectează negativ familia ortodoxă tradiţională, parohia ortodoxă, mănăstirea ortodoxă şi misiunea ortodoxă în societate;

2. fenomenul migraţiei, care generează noi probleme sociale şi pastorale, mai ales când migraţia este cauzată de război sau persecuţii, cum se vede azi în Siria şi în alte părţi ale lumii.

3. criza economică şi financiară, care ne cheamă la mai multă solidaritate cu oamenii săraci, bolnavi şi singuri.

Misiunea spirituală, pastorală şi socială a Ortodoxiei ne cheamă azi să unim mai mult jurisdicţia canonică teritorială cu responsabilitatea pastorală pentru persoanele concrete şi Autocefalia locală cu Ortodoxia universală sau ecumenică.

În acest sens, mulţumim Sanctităţii Sale Bartolomeu al Constantinopolului, Patriarhul Ecumenic, pentru că ne-a invitat să participăm la această Sinaxă, cu speranţa că dialogul fratern şi cooperarea ne ajută să iubim şi să slujim mai mult Ortodoxia şi misiunea ei în societatea contemporană.

Apreciem eforturile spirituale şi materiale pe care Patriarhia Ecumenică le depune pentru pregătirea Sfântului şi Marelui Sinod Panortodox, prin intermediul Comisiilor şi Conferinţelor Panortodoxe şi Sinaxelor Panortodoxe, spre binele întregii Ortodoxii.

*

Alocuțiunea ÎPS Ieronim al II-lea al Greciei (6 martie 2014):

Παναγιώτατε Ἀρχιεπίσκοπε Κωνσταντινουπόλεως καί Οἰκουμενικέ
Πατριάρχα κ. Βαρθολομαῖε,
Μακαριώτατοι Ἅγιοι Ἀδελφοί, Προκαθήμενοι τῶν Ἁγίων τοῦ Θεοῦ Ἐκκλησιῶν,

Ἡ σύναξη τῶν Προκαθημένων τῶν Ἁγίων τοῦ Θεοῦ Ὀρθοδόξων Ἐκκλησιῶν, ἡ ὁποία πραγματοποιεῖται τίς ἡμέρες αὑτές στό ἱερόν κέντρον τῆς Ὀρθοδοξίας, τό Ἱερόν Φανάριον, κατόπιν προσκλήσεως τῆς Ὑμετέρας Παναγιότητος, εἶναι ὅσον ποτέ ἄλλοτε ἐπίκαιρη καί ἀναγκαία, ὄχι μόνον διότι καλούμεθα γιά ἄλλη μία φορά νά ἐκφράσουμε τήν ἑνότητα τῆς Ὀρθοδόξου Ἐκκλησίας, ἀλλά καί γιά νά διατυπώσουμε τήν συμπάθεια, τήν συναντίληψή μας καί τούς προβληματισμούς σέ θέματα τά ὁποῖα διαιροῦν, δοκιμάζουν καί ταλανίζουν τήν ἀνθρώπινη κοινωνία.

Εἶναι πλέον γεγονός, ὅτι σε ὁλόκληρη τήν ἀνθρωπότητα οἱ ἀντοχές τῆς κοινωνίας δοκιμάζονται ἐνώ διακυβεύεται ἡ συνοχή της, ἐξ αἰτίας κυρίως προβλημάτων, τά ὁποῖα ἀγγίζουν ἀκόμη καί τά ὅρια τῆς ἐπιβίωσης. Τό γεγονός αὐτό καθ’ ἑαυτό δημιουργεῖ ἀνασφάλεια καί ἀβεβαιότητα, ἐνῶ πολλές φορές ὁδηγεῖ τόν ἄνθρωπο στή βίωση τῆς μοναξιᾶς καί τῆς ἀπομόνωσης.

Οἱ προκαθήμενοι, λοιπόν, αὐτές τίς ἡμέρες καλούμεθα «ἐν ἑνί στόματι καί μιᾷ καρδίᾳ» νά στείλουμε ἕνα μήνυμα ἐλπίδας, ἐμπιστοσύνης καί αἰσιοδοξίας διακηρύσσοντας, ὅτι «ἡ ἐν ἡμῖν ἐλπίς» δεν εἶναι ἁπλά μία προσδοκία, ἀλλά μία πορεία κατάκτησης καί πραγμάτωσής της, ὄχι γιατί ἁπλά εὐχόμεθα ἀλλά γιατί ἀφουκραζόμεθα τίς ἀγωνίες καί συμπάσχουμε μέ τούς ἀγῶνες τοῦ σύγχρονου ἀνθρώπου γιά τήν ἐπιβίωσή του.

Ἡ πορεία αὐτή ἔκφρασης τῆς ἐλπίδος πρός τό ποίμνιόν μας, μέσα ἀπό τήν ἑνότητα μας, θά πρέπει νά ἐπισφραγισθῆ τελικά καί μέ τήν σύγκλησιν τῆς Ἁγίας καί Μεγάλης Συνόδου, οἱ ἀποφάσεις τῆς ὁποίας θά πρέπει νά τείνουν σέ μία ἀποτελεσματική καί καρποφόρο διακονία της ἐπ ὠφελείᾳ τοῦ ποιμνίου μας καί εἰς δόξαν τῆς Ὀρθοδοξίας συμπάσης.

Μέ τίς σκέψεις αὐτές θά ἤθελα νά Σᾶς εὐχαριστήσω καί πάλιν, Παναγιώτατε Δέσποτα, γιά τήν πρωτοβουλία τῆς παρούσης Συνάξεως καί νά εὐχηθῶ εὐόδωσιν τῶν ἐργασιῶν μας καί ἐπίτευξιν τῶν ἐπιδιωκομένων σκοπῶν μας.

*

Alocuțiunea ÎPS Hrisostom al II-lea al Ciprului (6 martie 2014):

Παναγιώτατε,
Μακαριώτατοι Άγιοι Αδελφοί,

 Πιστεύω πως εκφράζω το κοινό συναίσθημα όλων, λέγοντας πως κάθε επίσκεψή μας στην Κωνσταντινούπολη συνιστά μιαν ιδιαίτερη ευλογία για μας. Ακόμα και για τις Εκκλησίες της πρώτης χιλιετίας, που δεν έχουμε σχέση θυγατρός προς μητέρα με την Εκκλησία της Κωνσταντινουπόλεως, αλλά σχέση αδελφών, η παρουσία μας στο Οικουμενικό Πατριαρχείο ευαισθητοποιεί τις λεπτότερες χορδές της καρδιάς μας.

 Κατανοούμε πως στην Πόλη αυτή αλλά και σε πόλεις της άμεσης δικαιοδοσίας της Εκκλησίας της Κωνσταντινουπόλεως συνήλθαν όλες οι Οικουμενικές Σύνοδοι. Εδώ κατωχυρώθη το δόγμα της Εκκλησίας∙ εδώ εθριάμβευσεν η Ορθοδοξία∙ εδώ κατηργήθη η πλάνη.

 Αισθανόμαστε και σήμερα τη σκέπη της Υπερμάχου Στρατηγού να εφαπλούται επί την Πόλιν και τους πιστούς της. Αναμιμνησκόμαστε πλήθους θεοσημειών. Μεταρσιωνόμαστε από την αίσθηση της παρουσίας νέφους αγίων Ιεραρχών, Ομολογητών και Νεομαρτύρων, που αγίασαν τους χώρους τούτους.

Ακόμα και με τη σημερινή δύσκολη πραγματικότητα συνειδητοποιούμε τη μεγάλη αλήθεια της πίστεώς μας ότι «φέρομεν τόν θησαυρόν τῆς πίστεως ἡμῶν ἐν ὀστρακίνοις σκεύεσι (της κοσμικής αδυναμίας), ἵνα ἡ ὑπερβολή τῆς δυνάμεως ᾖ τοῦ Θεοῦ καὶ μὴ ἐξ ἡμῶν».

 Ευχαριστούμε, Παναγιώτατε, για την πρόσκλησή Σας για την παρούσα σύναξη, και για τον πιο πάνω λόγο. Τη δημιουργία δηλαδή των σπάνιων αυτών συναισθημάτων μέσα μας. Ευχαριστούμε και για τη δυνατότητα που μας δίνετε, για επικοινωνία όλων των Προκαθημένων των Ορθοδόξων Εκκλησιών και της ανταλλαγής απόψεων για κρίσιμα προβλήματα της Εκκλησίας και της όλης ανθρωπότητος.

 Και είναι, όντως, πρωτοφανής η κρίση που μαστίζει τον σημερινό κόσμο. Η υποχώρηση των πνευματικών αξιών έναντι των υλικών, η παράδοση του ανθρώπου στην απλή χρήση μηχανών των οποίων δεν κατανοεί τη λειτουργία, τον κατάντησε άβουλο όν, χωρίς νόηση και χωρίς κριτική σκέψη. Σε καιρούς οικονομικής ευμάρειας ο άνθρωπος εξαντλείτο στην επιδίωξη όσον το δυνατόν μεγαλύτερου εισοδήματος και μεγαλύτερων υλιστικών απολαύσεων.

Μα και σήμερα, στην εποχή της οικονομικής κρίσης, ο μακράν του Θεού παραπαίων άνθρωπος, δεν αγωνίζεται για την υπέρβαση του ευδαιμονιστικού τρόπου ζωής, αλλά στοχεύει στην ανάκτηση όσων υλιστικών απολαύσεων απώλεσε. Και γι’αυτούς τους ανθρώπους, ανεξαρτήτως θρησκείας, ή και άνευ θρησκείας, οφείλουμε ως πνευματικοί ηγέτες να προβάλουμε πορεία ζωής.

 Ως Χριστιανοί αντιμετωπίζουμε προβλήματα που άπτονται σήμερα της ίδιας της επιβίωσης του Χριστιανισμού σε χώρους ανέκαθεν χριστιανικούς. Τον περασμένο αιώνα οργανώθηκε και επετεύχθη εκδίωξη των Χριστιανών από τη Μικρά Ασία, τις Εκκλησίες των Αποστολικών χρόνων, από την κατεχόμενη Κύπρο,  όπου ο Χριστιανισμός εκηρύχθη από το πρώτο ήμισυ του πρώτου μ.Χ. αιώνος, από το Κοσσυφοπέδιο, από την Ανατολική Θράκη.

Στον αιώνα μας, και στις μέρες μας, ο Χριστιανισμός απειλείται με εξαφάνιση από τις αρχαίες κοιτίδες του στη Μέση Ανατολή και στην Αίγυπτο. Τρομοκρατικά κτυπήματα εις βάρος των Χριστιανών έχουμε και στην Ευρώπη, στη Ρωσία, σε Αφρικανικές χώρες. Όσο και αν κάποιες κυβερνήσεις και κάποιοι Οργανισμοί διαμαρτύρονται, επιβάλλεται και  η δική μας παρέμβαση. Η δική μας διαμαρτυρία έχει άλλη βαρύτητα. Θα επισημάνει την ειδοποιό διαφορά της πνευματικής ελευθερίας, της ανοχής και της καταλλαγής που επαγγέλεται ο Χριστιανισμός, έναντι κάθε μισσαλόδοξης θρησκευτικής και εθνικής έξαρσης που αναφύονται μακράν των αρχών του. Γι’ αυτό και οφείλουμε να παρέμβουμε στην απαράδεκτη αυτή κατάσταση, που βρίσκεται σε εξέλιξη πλησίον μας.

 Διαφορές και προβλήματα παρουσιάζονται, δυστυχώς, ως μη ώφειλε, και μεταξύ μας, μεταξύ των Ορθοδόξων. Στην άρση αυτών των διαφορών, στην επίλυση των προβλημάτων και στη διακήρυξη της ενότητάς μας καλούμαστε σήμερα. Από τη στάση μας θα φανεί η εντιμότητά  μας, θα καταδειχθεί η προσήλωση στις αρχές μας, θα κριθεί η ανάληψη της ευθύνης από τον καθένα μας. Και θα ήθελα να μου επιτραπεί να καταθέσω κάπως αναλυτικά τις απόψεις μου,  λόγω και της τριαντάχρονης εμπλοκής μου, εκ μέρους της Εκκλησίας μου, στις πανορθοδόξους διασκέψεις, καθώς και της βαθειάς μου αγωνίας από τους κινδύνους που απειλούν και την Εκκλησία και την πατρίδα μου.

 Συμφωνώ τόσο με τον Παναγιώτατο, όσο και με άλλους αδελφούς, που υποστηρίζουν την ανάγκη για την όσο το δυνατόν ταχύτερη σύγκληση της Μεγάλης Συνόδου της Ορθοδοξίας. Θυμάμαι, ως δόκιμος ακόμα μοναχός, τη χαρά και την ευφορία των παλαιοτέρων για την αναμενόμενη τότε, το 1961, οσονούπω σύγκληση της Μεγάλης Συνόδου, μετά την Πανορθόδοξο διάσκεψη της Ρόδου. Εμακάριζαν τους εαυτούς τους οι άνθρωποι εκείνοι γιατί θα έβλεπαν να πραγματοποιείται, ύστερα από αιώνες πολλούς, κάτι που πολλοί άλλοι «ἐπεθύμησαν ἰδεῖν καὶ οὐκ εἶδον».

Τα χρόνια παρήλθαν, το ίδιο και γενεές ανθρώπων, χωρίς το όραμα να πραγματοποιείται. Η αναβολή για τόσα χρόνια έκανε παρωχημένα και τα θέματα που προετοιμάζαμε για τη Σύνοδο. Όπως έλεγε και ο μακαριστός μητροπολίτης Χαλκηδόνος Μελίτων η ταχύτητα μεταβολής των πραγμάτων είναι τόσον μεγάλη που την σήμερον διαδέχεται όχι η αύριον αλλά η μεθαύριον. Εις τους έξω, τους μη Ορθοδόξους, αυτή η μακροχρόνια αναβολή σημαίνει αδυναμία. Αλλά και για μας δεν σημαίνει το ίδιο; Όλοι είμαστε μάρτυρες της αδυναμίας μας να ξεπεράσουμε τον εθνικισμό μας, τον εθνοφυλετισμό μας.

Δεν μπορέσαμε να μιμηθούμε ούτε τους Ρωμαιοκαθολικούς ούτε τους Μουσουλμάνους σ’ αυτόν τον τομέα. Νοιώθουμε δέσμιοι της εθνικής καταγωγής μας, θέτοντας σε δεύτερη μοίρα την Ορθοδοξία μας. Η συμφωνία π.χ. στην οποία καταλήξαμε για τη διασπορά και τις επισκοπικές συνελεύσεις δεν είναι και ό,τι το καλύτερο από απόψεως Εκκλησιολογίας. Είναι αντανάκλαση της προσήλωσης μας στις εθνικές Εκκλησίες μας. Δεν κάνω μάθημα σε κανένα. Ούτε και θεωρώ κανέναν ως πρόσωπο μειωμένης αντιλήψεως. Επισημαίνω με πόνο το πρόβλημα, επαναλαμβάνοντας και το αγωνιώδες ερώτημα του Αποστόλου Παύλου «Μεμέρισται ὁ Χριστός;».

Η αδυναμία συμφωνίας για την υπογραφή του τόμου της Αυτοκεφαλίας, από την άλλη, δεν μας αφήνει εκτεθειμένους στα μάτια και των δικών μας πιστών, του Ορθοδόξου λαού, αλλά και των ξένων;

 Έχω την αίσθηση ότι υποβόσκει και μια άλλη διαφορά ως προς την σύγκληση της Μεγάλης Συνόδου: Ποια θα είναι η αντιπροσώπευση κάθε Εκκλησίας;  Ουδείς αγνοεί ότι κάθε επίσκοπος εκπροσωπεί την τοπική του Εκκλησία. Ούτε και παραθεωρείται η άποψη ότι σε μια τέτοια Σύνοδο θα ΄πρεπε όλες οι τοπικές Εκκλησίες να αντιπροσωπεύονται. Όταν όμως τα θέματα που θα παρουσιαστούν θα είναι ήδη συμφωνημένα ως προς τη λύση τους, σε τι θα μειονεκτεί η Σύνοδος με μικρότερη εκπροσώπηση; Η σημερινή μας Συνάντηση με την κάθε Εκκλησία να εκπροσωπείται με ίσον αριθμό επισκόπων μειώνει τις αποφάσεις μας; Έχω την εντύπωση ότι η παρουσία όλων των Επαρχιούχων επισκόπων της Ορθοδοξίας θα επιφέρει ένα χάος χωρίς να προσθέτει ο,τιδήποτε ουσιαστικό. Γι’αυτό και εισηγούμαι κάθε Εκκλησία να αντιπροσωπευθεί από τον Προκαθήμενο της, τον οποίον να πλαισιώνουν 12 επίσκοποι.  Στην Εκκλησία ουδέποτε τα κριτήρια ήσαν αριθμητικά. «Οὗ γάρ εἰσι δύο ἢ τρεῖς συνηγμένοι  ἐν τῷ ὀνόματι τοῦ Χριστοῦ» εκεί βρίσκεται και ο ίδιος. Πολλές φορές, εξάλλου, οι πολλοί επλανήθησαν, ενίοτε δε ένας και μόνος εβάστασε την αλήθεια.

 Ίσως κάποιος να ισχυρισθεί ότι υποστηρίζω τη θέση αυτή επειδή η Εκκλησία μου δεν διαθέτει πολυπληθή Σύνοδο. Δηλώνω την ειλικρινή πρόθεσή μου να αποποιηθώ άλλων, δικαιολογημένων διεκδικήσεων της Εκκλησίας της Κύπρου, όπως είναι το αίτημά μας για αποκατάσταση της θέσεώς μας στα Δίπτυχα, μέσα στα πλαίσια της αμοιβαίας μετακίνησης όλων προς μια συμφωνία που να δηλώνει την ενότητά μας.

 Επικροτώ την εισήγηση για εμπλουτισμό του καταλόγου των θεμάτων με τα οποία θα ασχοληθεί η Μεγάλη Σύνοδος με επίκαιρα θέματα που απασχολούν τους πιστούς, όπως είναι τα ποικίλα θέματα Βιοηθικής (τεχνολογίες υποβοηθούμενης   αναπαραγωγής,  μεταμοσχεύσεις ιστών και οργάνων, ευθανασία), η εκτός γάμου τεκνογονία, γενετικά τροποποιημένα τρόφιμα κλπ.

Θα πρέπει, κατά τη γνώμη μου, να τοποθετηθούμε και σε θέματα χαλαρότητας των ηθών τα οποία όλο και περισσότερο προβάλλουν σήμερα οι εκκοσμικευμένες, Χριστιανικές ως επί το πλείστον, κυβερνήσεις του θεωρούμενου ως προηγμένου κόσμου και στα οποία η αντίδραση της Εκκλησίας είναι μέχρι τώρα υποτονική. Όταν π.χ. θεσπίζεται από κυβερνήσεις όχι μόνον η απλή συμβίωση ετεροφύλων ατόμων αλλά και ο «ομοφυλικός γάμος», θα πρέπει η Εκκλησία ξεκάθαρα να πάρει θέση και να καταδικάσει την ομοφυλοφιλία.

 Ο Απόστολος Παύλος είναι σε τούτο ξεκάθαρος: «…οὔτε πόρνοι, οὔτε εἰδωλολάτραι…. οὔτε αρσενοκοῖται….βασιλείαν Θεοῦ κληρονομήσουσι…» (Α΄Κορ. 6, 9-10).  Και η Παλαιά Διαθήκη διδάσκει ότι «ἄρσεν καὶ θῆλυ ἐποίησεν ὁ Θεός».  Η ανάθεση σε Χριστιανούς επιστήμονες περιωπής, της μελέτης του θέματος και παρουσίασης των επιστημονικών πορισμάτων τους,  ώστε αυτά να πλαισιωθούν και με την Αγιογραφική κατοχύρωση, θα πρέπει να είναι μια από τις επιδιώξεις των προπαρασκευαστικών συναντήσεων για τη Μεγάλη Σύνοδο της Ορθοδοξίας.

 Πιστεύω, ακόμα, πως θα πρέπει να μας απασχολήσει και το θέμα της θέσης των γυναικών στην Εκκλησία. Μεγάλες χριστιανικές ομολογίες, όπως οι Αγγλικανοί, έχουν εισαγάγει τη χειροτονία γυναικών. Θα πρέπει Αγιογραφικά και Πατερικά να κατοχυρώσουμε τη θέση μας και να μελετήσουμε σοβαρά, λαμβάνοντας υπόψη όλες τις παραμέτρους του θέματος, την επαναφορά του θεσμού των διακονισσών στην Εκκλησία.

 Θα ήθελα, πριν τελειώσω, να θίξω και το θέμα της προεδρίας την μελλούσης να συνέλθει Μεγάλης Συνόδου, το οποίο διαισθάνομαι ότι πιθανόν να αποτελέσει  σημείο τριβής.

 Μπορεί οποιοδήποτε σώμα να συνέλθει χωρίς Πρόεδρο; Μπορεί να υπάρξει συλλογική προεδρία χωρίς τη δημιουργία χαώδους κατάστασης; Ένας θα πρέπει να έχει την ευθύνη της σύγκλησης σε συνεδρία, της παρουσίασης των θεμάτων, της παροχής και της αφαίρεσης του λόγου στους συνέδρους, της επιβολής της τάξεως. Σκεφτείτε τις τοπικές μας συνόδους. Στην απουσία μας δεν ορίζουμε κάποιο που θα προεδρεύει; Και να μην είχαμε, λοιπόν, Πρώτον, θα τον αναζητούσαμε. Πρώτον έχουμε. Τον επέβαλε η ζωή της Ορθοδόξου Εκκλησίας κατά τους διαρρεύσαντας αιώνας. Αν κάποιοι από μας νομίζουμε ότι κάπου αυτός εκτρέπεται, οφείλουμε με ειλικρίνεια να το αναφέρουμε για να αναζητήσουμε τη θεραπεία, να τον ανακαλέσουμε σε τάξη.

 Αν, οι κάποιες αντιρρήσεις προέρχονται από τις δύσκολες καταστάσεις στις οποίες ζει σήμερα το Οικουμενικό Πατριαρχείο, επαναλαμβάνω τη  διαπίστωση του Απ. Παύλου: «Ἔχουμε τόν θησαυρόν ἡμῶν ἐν ὀστρακίνοις σκεύεσιν».  Η δύναμη δεν προέρχεται από το περιβάλλον, ούτε από τα εξωτερικά. Προέρχεται εκ του Θεού, του οποίου  «ἡ δύναμις ἐν ἀσθενείᾳ τελειοῦται».

Εξ άλλου οφείλουμε να αναλογιστούμε τη γρήγορη αλλαγή και την αστάθεια των εγκοσμίων. Οι επιθέσεις ακραίων φανατικών μουσουλμανικών στοιχείων,  ο αυξημένος ρυθμός πολλαπλασιασμού τους σε χώρες σήμερα, κατά πλειοψηφία Χριστιανικές και Ορθόδοξες, εύκολα μπορούν να ανατρέψουν τις σημερινές καταστάσεις. Έχουμε και εμείς στην Κύπρο σχετική πείρα, την οποία απευχόμαστε για οποιανδήποτε άλλη Εκκλησία.

Άγιοι Αδελφοί,

κατανοώ ότι έχω μακρηγορήσει και ότι σας καταπόνησα. Ένοιωθα όμως την πίεση από τους Προκατόχους μας που κοιμήθηκαν με το όραμα της Μεγάλης Συνόδου της Ορθοδοξίας, καθώς και από τους πιστούς μας, που αναμένουν να αρθούμε πάνω από τους μικροϋπολογισμούς και τους εθνικισμούς μας. Εύχομαι όπως ο Θεός μας φωτίσει προς ευόδωση των εργασιών της συσκέψεώς μας.

*

Imagini de la Sinod: Patriarhia Ecumenică, Patriarhia Română, Patriarhia Sârbă.

*

ÎPS Nifon al Târgoviștei (6 martie 2014): „Astăzi a început reuniunea acestei sinaxe a Primaţilor sau Întâistătătorilor de Biserici Ortodoxe într-un spirit de rugăciune şi de duhovnicie pentru că ne aflăm în prima săptămână din Postul Sfintelor Paşti. Ziua de astăzi a fost dedicată lucrărilor de cuvânt de către toţi Întâistătătorii de Biserici după ce Sanctitatea Sa, Patriarhul Ecumenic al Constantinopolului, a ţinut o cuvântare destul de substanţială referindu-se la problemele lumii contemporane care ar trebui să fie, într-un fel, analizate şi să se primească un mesaj asupra acestora, într-o lume care este confruntată cu secularizare, cu ateism, etc.

Desigur că al doilea scop al reuniunii acestei sinaxe se referă la o serie de probleme care privesc convocarea, pregătirea şi toate aspectele de fond, de formă şi în principiu organizatorice, privind Sfântul şi Marele Sinod al Bisericii Ortodoxe.

Desigur, este un sentiment al urgenţei convocării unui astfel de sinod mai ales că pregătirea lui a început încă din anii 60, mai exact de la şedinţa Panortodoxă de la Rodos din anul 1961 şi apoi în anii 1963 şi 1964 când s-au stabilit temele care urmau să fie discutate.

Desigur, astăzi au luat cuvântul toţi Întâistătătorii de Biserici. Pe lângă cuvintele de salut şi de speranţă în unitatea Bisericii, în mărturisirea Ortodoxiei au fost menţionate şi diverse probleme mai specifice care vor fi discutate în cursul zilei de mâine.

Sinaxa se va încheia duminică prin coliturghisirea de către toţi Întâistătătorii de Biserici, după ce cu o zi înainte se va adopta mesajul Sinaxei de la Constantinopol. Să ne rugăm la Dumnezeu ca această reuniune istorică de aici să se desfăşoare sub auspiciile duhovniceşti ale Postului Mare şi sub înrâurirea Duhului Sfânt, în duhul Sinoadelor Ecumenice care au luat hotărâri ca să asigure unitatea Ortodoxiei noastre pentru mult timp de acum înainte”.

*

Delegațiile Bisericilor Ortodoxe participante la Sinaxa panortodoxă:

Patriarhia Constantinopolului: Sanctitatea Sa Patriarhul Constantinopolului Bartolomeu, mitropolitul de  Pergam Ioan, mitropolitul Galiei Emanuil, arhiepiscopul Americii Dimitrii, mitropolitul Elveției Ieremia;

  • Patriarhia Alexandriei: Preafericitului Teodor II Papă și Patriarh al Alexandriei, mitropolitul de Guineea Gheorghe; mitropolitul de Leontopol Gavriil, arhimandritul Teodor (Dridakis);
  • Patriarhia Antiohiei: mitropolitul de Accra Sava; mitropolitul de Buenos-Aires Siluan, protoiereul Porfirii Gherghe;
  • Patriarhia Ierusalimului: Preafericitul Patriarh al Ierusalimului şi al Întregii Palestine Teofil, secretarul general al Sfântului Sinod arhiepiscopul de Constantin Aristarh, arhiepiscopul de Antedon Nectarie, diaconul Evloghie;
  • Patriarhia Moscovei: Sanctitatea Sa Patriarhul Moscovei şi al întregii Rusii Chiril, preşedintele Departamentului pentru relaţii externe bisericeşti al Patriarhiei Moscovei mitropolitul de Volokolamsk Ilarion,episcopul de Solnecinogorsk Serghii, şeful Secretariatului administrativ al Patriarhiei Moscovei, protoiereul Nicolai Balașov, vicepreședintele DREB al PM, colaboratorul DREB diaconul Anatolii Ciureakov;
  • Patriarhia Georgiei: Sanctitatea Sa Preafericitul Katolicos-Patriarh al întregii Georgii Ilie II, mitropolitul de Ahalţihe şi Tao-Klarjeti Teodor, mitropolitul de Zugdidi şi Tsaişi Gherasim, protoiereul Gheorghe Zviadadze, monahul Antim;
  • Patriarhia Serbiei: Sanctitatea Sa Patriarhul Serbiei Irinei, mitropolitul de Cernogoria şi Litoral Amfilohii, episcopul de Bač Irinei, secretarul general al DREB protoiereul Gaii Gaič;
  • Patriarhia României: Preafericitul Patriarh al României Daniel, mitropolitul de Europa Occidentală și de Sud Iosif, mitropolitul de Târgoviște Nifon, protoiereul Ștefan Ababei, protoiereul Mihail Tița, diaconul Mihail Mușat;
  • Patriarhia Bulgariei: Sanctitatea Sa Patriarhul Bulgariei Neofit, mitropolitul de Nevrokop Serafim, secretarul general al Sfântului Sinod episcopul de Stob Naum, șeful secretariatului Patriarhului Teodor Atanasov, Chiril Dimitrov;
  • Biserica Ortodoxă a Ciprului: Preafericitul Arhiepiscop al Noii Iustiniana şi al întregului Cipru Hrisostom II, mitropolitul de Pat Gheorghe, episcopul de Arsinoi Nectarie, diaconul Ciprian Kunturis;
  • Biserica Ortodoxă a Eladei: Preafericitului Arhiepiscop al Atenei şi al întregii Elade Ieronim; mitropolitul de Dimitriada și Almiros Ignatie, mitropolitul  de Messinia Hrisostom, secretarul general al Sfântului Sinod episcopul de Diavlia Gavril, diaconul Epifanie Arvinitis, Hristos Georgoussis;
  • Biserica Ortodoxă a Albaniei: Preafericitului Arhiepiscop al Tiranei şi al întregii Albanii Anastasie; mitropolitul de Korcin Ioan, mitropolitul de Gjirokastra Dimitrie, diaconul Grigori;
  • Biserica Ortodoxă a Poloniei: Preafericitul Mitropolit al Varşoviei şi al întregii Polonii Sava; episcopul de Semiotic George, arhimandritul Andrei (Borkovski).
Did you like this? Share it: