The annual meeting of the Eastern Catholic Hierarchs of Europe was held in Lviv (Ukraine), on the occasion of the 25^th anniversary of the legalization of the Ukrainian Greek-Catholic Church, at the invitation of His Beatitude Sviatoslav Shevchuk, Archbishop Major of Kyiv-Halyč.

In Lviv, 45 Eastern Catholic bishops in Europe have been discussing the identity and mission of the Eastern Catholic Churches in the ecumenical movement and in European societies. The sessions included contributions by: the Apostolic Exarch for Catholics of Byzantine Rite in Greece, Msgr. Dimitrios Salachas; Msgr. Virgil Bercea, Bishop of Oradea-Mare (Romania); and Msgr. Borys Gudziak, Bishop of the Eparchy of Saint Vladimir the Great in Paris and of the Ukrainian Greek-Catholics in France, Benelux, and Switzerland. The meeting, sponsored by the Council of Catholic Bishops’ Conferences of Europe (CCEE), was attended by Msgr. Thomas Edward Gullickson, Apostolic Nuncio in Ukraine; Archbishop Cyril Vasil’, Secretary of the Congregation for the Oriental Churches; Msgr. Mieczyslaw Mokrzycki, Latin Archbishop of Lviv; and Fr. Michel Remery, Deputy Secretary General of CCEE.

At the end of their meeting, the bishops adopted the following message.

 

Message of the Eastern Catholic Bishops

Lviv, Ukraine, October 26, 2014

We, bishops representing various sui iuris Churches in Europe, have gathered in Lviv (Ukraine) in October 23 through 26, 2014, to reflect and have a dialogue on the mission of the Eastern Catholic Churches fifty years after the promulgation of the Conciliar Decrees Orientalium Ecclesiarum and Unitatis redintegratio, and on the occasion of the 25^th anniversary of the legalization of the Ukrainian Greek-Catholic Church.

At the end of our meeting, we would like to share some thoughts.

The Role of the Eastern Catholic Churches and their Contribution to the Ecumenical Journey

On the basis of the Conciliar pronunciation that expressed the care of the Catholic Church for the Eastern Churches and invited them to flourish and with new apostolic vigour execute the task entrusted to them(see Orientalium Ecclesiarum 1) :

– We reaffirm with greater awareness our right and duty to the pastoral care of our faithful wherever they are, including the right to proclaim the Gospel to those who do not know it yet;

– We express our fraternal wish that also the Orthodox Churches may carry out in love and truth the mission that God has entrusted to them;

– We recognize to the Orthodox Churches the same concern for the care of their own faithful throughout the world, without any antagonism, and in full respect of the right to freedom of religion;

– We affirm that the division of the one Church of Christ is an ecclesiological anomaly which cannot be considered as a standard for the life and mission of the Church;

– We share with the Orthodox Churches the same concern for the cultural and social trends that are leading to a progressive de-Christianization and secularization of Europe;

– We believe we are called to a strong commitment because the call for the unity of the Church of Christ is one of the necessary, priority, and irreversible dimensions of the identity of the Eastern Catholic Churches, in spite of the difficulties and hardships of the ecumenical journey;

– We confirm that the Eastern Catholic Churches want to be actively involved in the dialogue of charity and truth that the Catholic Church brings ahead with the Orthodox Churches.

The Situation in the Middle East

The plight of Christians living in the Middle East and other religious and ethnic minorities who are suffering because of the violence raging across the region has been the subject of our reflection and prayer. While ensuring our support and solidarity to the local pastors and their faithful, we remind everyone that peace and reconciliation in the Middle East will not come except through a clear and decisive intervention of the international community on all the parties concerned, aimed in particular at promoting freedom of religion and consciousness, and through a strong investment in education to create new generations that are inclined to dialogue.

25^th Anniversary of the Legalization of the Ukrainian Greek-Catholic Church

We came to Ukraine also to celebrate the 25^th Anniversary of the Legalization of the Ukrainian Greek-Catholic Church. Its renaissance is an event of the Divine Providence which is now prompting the whole Church to careful discernment, a renewed missionary proclamation of the Gospel, and a greater commitment especially in the face of the new pastoral challenges brought about by the current situation in the country. We express to the whole Ukrainian people our prayer, closeness, and solidarity in the face of the continuing military conflict in the Eastern part of the country, along with the external aggression which causes so much suffering, especially among civilians. We invite everyone to take without delay the path of peace and reconciliation.

This anniversary was liturgically experienced by imploring God’s blessing and the protection of the Theotokos, Mother of God and Mother of the Church.

L’incontro annuale dei gerarchi cattolici orientali d’Europa si è svolto quest’anno a Leopoli (Ucraina), in occasione del 25° anniversario della legalizzazione della Chiesa greco-cattolica ucraina, su invito di sua beatitudine Sviatoslav Shevchuk, arcivescovo maggiore di Kyiv-Halyč.

A Leopoli, 45 vescovi orientali cattolici in Europa si sono confrontati sull’identità e la missione delle Chiese orientali cattoliche nel movimento ecumenico e nelle società europee. I lavori hanno visto gli interventi dell’esarca apostolico per i cattolici di rito bizantino in Grecia, mons. Dimitrios Salachas, di mons. Virgil Bercea, vescovo di Oradea-Mare (Romania), e di mons. Borys Gudziak, vescovo dell’eparchia di San Vladimiro il Grande di Parigi per gli ucraini greco cattolici in Francia, Benelux e Svizzera. All’incontro, patrocinato dal Consiglio delle Conferenze Episcopali d’Europa (CCEE), hanno partecipato mons. Thomas Edward Gullickson, nunzio apostolico in Ucraina,  mons. Cyril Vasil’, arcivescovo segretario della Congregazione per le Chiese orientali, mons. Mieczyslaw Mokrzycki, arcivescovo latino di Leopoli, e don Michel Remery, vice segretario generale del CCEE.

Al termine del loro incontro i vescovi partecipanti hanno adottato il seguente messaggio.

 

Messaggio dei vescovi orientali cattolici

Leopoli, Ucraina, 26 ottobre 2014

Noi vescovi rappresentanti diverse Chiese sui iuris in Europa ci siamo radunati a Leopoli (Ucraina) nei giorni 23-26 ottobre 2014 per riflettere e confrontarci attorno al tema della missione delle Chiese orientali cattoliche a cinquant’anni della promulgazione dei decreti conciliari Orientalium Ecclesiarum e Unitatis Redintegratio e nel 25mo anniversario della legalizzazione della Chiesa greco-cattolica ucraina.

Al termine del nostro incontro, desideriamo condividere alcune riflessioni.

Ruolo e contributo delle Chiese orientali cattoliche al cammino ecumenico

A partire dall’affermazione conciliare che esprime la sollecitudine della Chiesa cattolica per le Chiese orientali e che invita alla loro fioritura e all’assolvimento della loro missione con nuovo vigore apostolico (cfr. Orientalium Ecclesiarum, 1),

– riconfermiamo con maggiore consapevolezza il nostro diritto e dovere alla cura pastorale dei nostri fedeli ovunque si trovino come anche il diritto all’annuncio del Vangelo a coloro che non lo conoscono ancora;

– esprimiamo il nostro fraterno augurio affinché le Chiese ortodosse, anche loro, svolgano nell’amore e nella verità la missione che Dio ha loro affidato;

– riconosciamo parimenti alle Chiese ortodosse la stessa sollecitudine per la cura dei propri fedeli ovunque nel mondo, senza nessun antagonismo e rispettando il diritto alla libertà religiosa;

– affermiamo che la divisione della unica Chiesa di Cristo è una anomalia ecclesiologica la quale non può essere considerata come una norma per la vita e la missione della Chiesa;

– condividiamo con le Chiese ortodosse la stessa preoccupazione per le tendenze culturali e sociali che portano alla progressiva scristianizzazione e secolarizzazione dell’Europa;

– siamo convinti di essere chiamati a un forte impegno perché l’appello all’unità della Chiesa di Cristo costituisce una delle necessarie, prioritarie e irreversibili dimensioni dell’identità delle Chiese orientali cattoliche, nonostante le difficoltà e le fatiche del cammino ecumenico;

– ricordiamo che le Chiese orientali cattoliche intendono essere attivamente coinvolte nel dialogo di verità e di carità che la Chiesa cattolica svolge con le Chiese ortodosse.

La situazione in Medio-Oriente

La drammatica situazione che vivono i cristiani del Medio Oriente e le altre minoranze religiose ed etniche che soffrono a causa della violenza che imperversa in tutta la regione è stata oggetto della nostra riflessione e preghiera. Assicurando ai pastori locali e ai loro fedeli la nostra vicinanza e solidarietà, ricordiamo che pace e riconciliazione in Medio Oriente non giungeranno se non attraverso un intervento chiaro e deciso della comunità internazionale su tutte le parti coinvolte, volto a promuovere in particolare la libertà religiosa e di coscienza, e un forte investimento nell’educazione per creare nuove generazioni capaci di dialogare tra loro.

25° anniversario della legalizzazione della Chiesa greco-cattolica ucraina

Siamo giunti in Ucraina anche per celebrare il 25° anniversario della legalizzazione della Chiesa greco-cattolica ucraina. La sua rinascita è un evento della Provvidenza divina che spinge oggi tutta la Chiesa a un attento discernimento, a una rinnovata missionarietà nell’annuncio del Vangelo e a un maggiore impegno specialmente di fronte alle nuove sfide pastorali che l’attuale situazione del Paese presenta. Esprimiamo a tutto il popolo ucraino preghiera, vicinanza e solidarietà di fronte al perdurare del conflitto militare nell’Est del Paese, accompagnato dall’aggressione esterna, che provoca tanta sofferenza, specialmente alla popolazione civile. Invitiamo tutti a imboccare senza indugio la via della pace e della riconciliazione.

Questa ricorrenza è stata vissuta liturgicamente implorando la benedizione di Dio e la protezione della Theotokos, Madre di Dio e Madre della Chiesa.

Nearly half a century ago, as the Second Vatican Council drew to a close, the bishops of Poland took the initiative to send a letter to their brethren of the German episcopate. In their message, they forgave and asked for forgiveness, and they “greeted and thanked their German Protestant brothers” for their commitment to “find solutions to the difficulties” that had divided the two peoples. This example explains the various possible points of contact between the ecumenical way and the European construction: the burden of history, the severity of divisions, and the need for forgiveness.

Unity and Diversity

The European Union’s motto, “United in Diversity,” could also apply to the ecumenical quest. This is how theologian Bruno Chenu explains it: “The Christian paradox is that unity grows with diversity and diversity enriches unity”. Differentiated consensus, at the heart of the work involving theologians of different Churches, is another expression of this paradox.

In the New Testament, this unity in diversity is expressed for example with the word koinonia, which can be translated as “communion” or “fraternal life”. It refers to the desire for mutual sharing, pooling of resources, or the call to “live together under the same roof”. In the process of European integration brought forward by its founding fathers, as Cardinal Lustiger recalled, “Coal and steel were the Ruhr region and weapons. Their sharing by France and Germany meant a reconciliation of enemies who were separated by ruthless hatred”.

The two meanings of the word “fraternity”

Another aspect is related to the meaning of the word “fraternity”. In the early days of Christianity, two words with distinct meanings were used for fraternal relations. The first, philadelphia, described fraternal love, in the sense of a shared value, an ideal to be put into practice. The second, adelphôtès, was used in reference to the community. This double meaning can still be found in Latin languages: “fraternity” can apply to a feeling or a group.

A shame though, that since the Latin word Fraternitas merges the two meanings, most of us have forgotten that in the early days of Christianity “fraternity” was a name of the Church! If you apply the same distinction to European integration, one could say that an effort we should make to recognize each other as brother Countries is moving on to the awareness that we all belong to the same fraternal communion. This does not exclude diversity, but it opens a common horizon.

Reflection of a universal family

However in the ecumenical field, like in the case of the European ideal, the ultimate goal goes far beyond the borders of our communities. If believers care so much about moving towards their visible unity, it is because Jesus prayed for it: “I pray that all may be one […] so that the world may believe it was you who sent me” (John 17:21). As Pope Francis said recently, it is basically an issue of credibility: “Our proclamation and our testimony will be all the more credible as we will give the example by living in communion and in mutual love”.

In the same way, the historical process of European integration has a message to send even beyond the geographical boundaries of our continent. It is particularly important that Europe is open and supportive. This is what Br. Alois said at the end of December 2008: “Europe has finally opened an unprecedented period of peace in its history. The path it has covered arouses immense hope in other parts of the world. […] The construction of Europe finds its full meaning if the latter shows solidarity with the other continents and poorer peoples”.

Conclusion

In a world marked by so many disillusions, the European idea is already engraved in many young people. Today, boundaries certainly do not have the same meaning they had in the past. The hope brought about by the European unification evokes a future of rapprochement and reconciliation for the world. In this direction, the ecumenical efforts of Christians may be a sign of reconciliation in Europe. Hence the urgency of seeking this unity in the relations among believers and the Churches.

Il y a bientôt un demi-siècle, alors que le concile Vatican II approchait de son terme, les évêques de Pologne prirent l’initiative d’envoyer une lettre à leurs confrères de l’épiscopat allemand. Dans leur message, ils donnaient et demandaient le pardon et ils tenaient à “saluer et remercier les frères protestants allemands, qui se soucient eux aussi de “trouver des solutions aux difficultés” ayant divisé les deux peuples. Cet exemple éclaire plusieurs rapprochements possibles entre la démarche œcuménique et la construction européenne: le poids de l’Histoire, la gravité des divisions, la nécessité du pardon.

Unité et diversité

La devise de l’Union Européenne, “Unis dans la diversité”, pourrait aussi bien s’appliquer à la recherche œcuménique. Le théologien Bruno Chenu le résumait ainsi: “Le paradoxe chrétien est que l’unité grandit avec la diversité et que la diversité embellit l’unité”. Le consensus différencié, au cœur des travaux communs aux théologiens de différentes Églises, en est une autre expression.

Dans le Nouveau Testament, cette unité dans la diversité est exprimée par exemple par le mot koinônia, que l’on peut traduire par “communion” ou “vie fraternelle”. Il désigne le désir de partage réciproque, la mise en commun des ressources, l’appel à vivre “sous un même toit”. Or, dans la démarche des pères fondateurs de la construction européenne, comme le rappelait le cardinal Lustiger, “le charbon et l’acier, c’était la Ruhr et les armes; les mettre en commun entre la France et l’Allemagne, c’était réconcilier des ennemis séparés par des haines impitoyables”.

Les deux sens du mot “fraternité”

Un autre aspect de la question est lié au sens du mot “fraternité”. Dans les premiers temps du christianisme, deux mots existaient pour décrire les relations fraternelles, avec des sens bien distincts. Le premier, philadelphia, décrivait l’amour fraternel au sens d’une valeur partagée, d’un idéal à vivre. Le second, adelphôtès, était lui utilisé pour parler de la communauté elle-même. On trouve encore ce double sens dans les langues latines: “fraternité” peut correspondre à un sentiment ou à un groupe.

Il est très dommage toutefois que, le latin fraternitas ayant mêlé les deux significations, on ait oublié qu’aux premiers temps du christianisme “fraternité” était un nom de l’Église ! Si on applique la même distinction à l’intégration européenne, on pourrait dire que d’un effort à faire pour se reconnaître comme des pays frères, il conviendrait aujourd’hui de passer à la prise de conscience d’une appartenance réciproque, à une même communauté fraternelle. Celle-ci n’exclut pas la diversité, mais elle dégage un horizon d’attente commun.

Reflet d’une famille universelle

En matière œcuménique comme quant à l’idéal européen, il faut toutefois ajouter que le but ultime dépasse largement les frontières de nos propres communautés. Si les croyants ont à cœur d’avancer vers l’unité visible, c’est parce que Jésus priait ainsi: “Je prie pour que tous soient un […] pour que le monde croie que tu m’as envoyé” (Jean 17,21). Comme le pape François l’a affirmé récemment, c’est au fond une question de crédibilité: “notre annonce et notre témoignage seront d’autant plus crédibles que nous serons capables en premier de vivre en communion et de nous aimer”.

De même, le processus historique de la construction européenne a un message à faire valoir bien au-delà des limites géographiques du continent. Il est d’autant plus crucial que cette Europe soit ouverte et solidaire. C’est ce que frère Alois a exprimé, fin décembre 2008 : “L’Europe a réussi à ouvrir une période de paix sans précédent dans son histoire. Le chemin accompli éveille une immense espérance dans d’autres régions du monde. […] La construction de l’Europe ne trouve son sens plénier que si elle se montre solidaire avec les autres continents et les peuples les plus pauvres”.

Conclusion

Dans un monde marqué par beaucoup de désillusions, l’idée européenne est déjà ancrée chez beaucoup de jeunes. Les frontières n’ont sans doute plus le même sens aujourd’hui qu’hier. L’espérance ouverte par l’unification européenne renvoie à un avenir de rapprochement et de réconciliation pour le monde. En ce sens, les efforts œcuméniques des chrétiens peuvent être un signe de réconciliation en Europe. D’où l’urgence de chercher déjà cette unité dans les relations entre croyants et entre Églises.