Fragen zur Willens- und Energienlehre

[Robert Ketelhohn]

Die Maurer, nicht die Griechen. War das unklar?

[ad-fontes]

1. Die Begriffe sind anders, aber nicht falsch, denn sie stammen vom hl. Kyrill.

Die Aussage ist blanker Unsinn.

Von "definitiv" kann nicht die Rede sein, sonst gäbe es nicht die Chambésy-Dokumente.

Chambésy 199 ist ein höchst zweifelhafter Kommissionsbeschluß.

Und der griechisch-orthodoxe Patriarch von Alexandrien ist wohl zusammen mit Metropolit Pantaleimon von Port Said etc. auch "höchst zweifelhaft"?
http://www.theholysynod.copticpope.org/appendix1.htm

http://www.theholysynod.copticpope.org/appendix2.htm

[Robert Ketelhohn]

Das ist ein höchst merkwürdiger Vorgang. Wäre interessant, das hier-
archische Verhältnis zwischen Panteleimon und Theodoros näher zu
betrachten.

[ad-fontes]

Mag sein, daß es heute unter ihnen welche gibt (womöglich auch Bischöfe), die endlich das Verständnis des orthodoxen Glaubens über den Herrn teilen. Das müssen sie denn aber auch hinreichend deutlich machen, das heißt: den alten Irrlehren abschwören.

Worin liegt denn aus deiner Sicht der Unterschied zwischen dem orthodoxen und der „antichalcedonischen“ Dogma?

Das ist jedenfalls nicht erfüllt, obgleich es bei einigen wohl Fortschritte gibt, besonders bei den Armeniern, am wenigsten bei den Kopten.

Wie kommt's zu diesem Wandel, vertraten die Armenier doch historisch betrachtet am ehesten eine monophysitische Position?

Wie erklärst du denn Chalcedon?

Zwei Naturen, hypostatisch geeint.

Nach der Einigung sind die beiden ungetrennten Naturen reine Theorie.

Es ist ein und derselbe, der über Lazarus weint und ihn wieder auferweckt.

[Nietenolaf]

Nach der Einigung sind die beiden ungetrennten Naturen reine Theorie.

Dann wärest Du aber verloren, denn es wäre nicht Deine Natur, die in Christus auferstanden und geheiligt ist.

[Miserere Nobis Domine]

Nach der Einigung sind die beiden ungetrennten Naturen reine Theorie.

Dann wärest Du aber verloren, denn es wäre nicht Deine Natur, die in Christus auferstanden und geheiligt ist.

Das führt mich zu einer Frage: Ist die Natur ein Proprium jedes Menschen, oder ist sie personenübergreifend?

[ad-fontes]

Nach der Einigung sind die beiden ungetrennten Naturen reine Theorie.

Dann wärest Du aber verloren, denn es wäre nicht Deine Natur, die in Christus auferstanden und geheiligt ist.

Auch als des Logos Fleisch im Grabe ruhte und seine Seele im Hades, war dieser weder von dem einen noch von dem anderen getrennt.


"reine Theorie", so definiert es das Constantinopolitanum II, oder etwa nicht?

[Robert Ketelhohn]

Nach der Einigung sind die beiden ungetrennten Naturen reine Theorie.

Dann wärest Du aber verloren, denn es wäre nicht Deine Natur, die in Christus auferstanden und geheiligt ist.

Das führt mich zu einer Frage: Ist die Natur ein Proprium jedes Menschen, oder ist sie personenübergreifend?

Dazu habe ich vor sechs Wochen geschrieben:

Eine Natur hat kein Sein, sondern das Sein eine Natur. (Natur ist hier als Abstraktbegriff zu verstehen. nomen sed non res.) Der Mensch „hat Sein“, das heißt: er ist. Und zwar jeder einzelne, aber auch – das sage ich gegen die Nominalisten – der „Mensch an sich“ als schöpferische „Idee“ Gottes und dessen Bild. (Dies universale kann wohl auch gelegentlich mit dem Begriff „Natur“ (natura, ϕύσις) bezeichnet werden. Das ist aber beim ϕύσις-Begriff des Chalcedonense nicht gemeint.)

[Miserere Nobis Domine]

der „Mensch an sich“ als schöpferische „Idee“ Gottes und dessen Bild. (Dies universale kann wohl auch gelegentlich mit dem Begriff „Natur“ (natura, ϕύσις) bezeichnet werden. Das ist aber beim ϕύσις-Begriff des Chalcedonense nicht gemeint.)

Wenn ich Nietenolaf richtig verstehe, leht er aber, genauso das sei doch gemeint?

Dann wärest Du aber verloren, denn es wäre nicht Deine Natur, die in Christus auferstanden und geheiligt ist.

Die Natur ist in diesem Falle unvisersal, da sowohl das Sein Christi als auch das Sein des Users ad-fontes dieselbe menschliche Natur haben.

[ad-fontes]

Wie erklärst du denn Chalcedon?

Jedenfalls nicht isoliert, sondern sowohl in Rückgriff auf die mia-physis-Formel und die 12 Anathematismen des hl. Kyrill als auch unter Berücksichtigung der Präzisierungen des II. Constantinopolitanums.


Wenn wir über Monophysitismus fruchtbar streiten wollen, kommen wir wohl um Severus Antiochenus nicht drumrum.

Frage vorne weg: Hälst du Dioskur v. Alexandrien für orthodox?

[Nietenolaf]

Die Natur ist in diesem Falle unvisersal, da sowohl das Sein Christi als auch das Sein des Users ad-fontes dieselbe menschliche Natur haben.

Schön. Dann ist's wohl doch nicht mehr nur "Theorie", wie User ad-fontes oben schreibt.

[ad-fontes]

Mag sein, daß es heute unter ihnen welche gibt (womöglich auch Bischöfe), die endlich das Verständnis des orthodoxen Glaubens über den Herrn teilen. Das müssen sie denn aber auch hinreichend deutlich machen, das heißt: den alten Irrlehren abschwören. [/blocksatz]

Wie erklärst du dann, daß deine Kirche in begrenzter communicatio in sacris mit den Syrisch-Orthodoxen steht, ohne daß sie zuvor abgeschworen haben?

[ad-fontes]

Die Maurer, nicht die Griechen. War das unklar?

Also gemeint sind "Freimaurer", nicht Häuslebauer.

Meinst du, griechisch-orthodoxe Hierarchen hängen aktiv im Freimauergestrüpp, oder meinst du, sie hängen (größtenteils) unbewußt freimauererischem Gedankengut an, das sie in die Kirche transportieren, um so (in bester Absicht) der Kirche etwas Wesensfremdes überzustülpen?

[ad-fontes]

Wenn die Monophysiten erklärten, daß sie mit der Rede von einer μία ϕύσις nur bezeichnen wollen, was wir Hypostase oder Person nennen, dann bliebe ihnen darzulegen, daß sie den wahren Glauben in falschen Begriffen bekennten, konkret mit einem falschen Naturbegriff. Überdies wäre ihre Erklärung, selbst wenn aktuell für sie selbst wahr, historisch betrachtet für ihre jeweiligen Kirchen falsch.

Wieso falscher Begriff? Sie glauben an die mia physis des fleischgewordenen Logos, so wie es der hl. Kyrill formuliert hat.

(Die Wendung ist natürlich im Lichte der späteren begrifflichen Präzisierungen zu verstehen.)

[ad-fontes]

Das ist eine Unverschämtheit.

Bekennst du, daß im eingefleischten Worte Gottes nichts Getrenntes ist?

Kannst du den Nachweis erbringen, daß die Miaphysiten in Wahrheit Eutychianer sind oder einer anderen irrigen, von der Kirche verurteilten Lehre folgen?

So will ich nichts gesagt haben und alles ist in Ordnung.

[ad-fontes]

Die Natur ist in diesem Falle unvisersal, da sowohl das Sein Christi als auch das Sein des Users ad-fontes dieselbe menschliche Natur haben.

Schön. Dann ist's wohl doch nicht mehr nur "Theorie", wie User ad-fontes oben schreibt.

Das in "bloßer Theorie" heißt nicht, das die beiden Naturen in Christo nicht existent wären, sondern daß sie nur gedanklich, aber nicht der Tat nach zu trennen sind.

[Nassos]

Zu den Chalcedonians and Monophysites in Engarish.

[Miserere Nobis Domine]

Zu den Chalcedonians and Monophysites in Engarish.

Naja, mal wieder ein Artikel, der versucht, die Einheit der chalcedonischen und der nicht-chalcedonischen Orthodoxen zu verhindern. Ich frage mich, was diese Leute eigentlich bezwecken. Dem Islam einen Vorteil zu verschaffen?

Interessant ist aber der Autor:

(Anonymous author)

Source: http://www.orthodoxinfo.com/ecumenism/mono_share.aspx

Ein jeder frage sich selbst, was er von anonymen Artikeln hält.
Da für den Artikel auch auf orthodoxinfo.com selbst kein Einzelautor angegeben ist, dürfte der Autor der Betreiber von orthodoxinfo.com sein, oder zumindest hat er den Inhalt abgesegnet.

Der Mann heisst Patrick Barnes, und er hat bei einer Altkalender-Splittergruppe Theologie studiert:

My academic credentials include a B. S. in Aerospace Engineering from the U. S. Naval Academy and a Licentiate in Orthodox Theological Studies from the Center for Traditionalist Orthodox Studies.

Quelle: http://www.orthodoxinfo.com/webmaster.aspx

Wenn man genau hinschaut, halten die wahrscheinlich nicht nur die Kopten, sondern auch den Ökumenischen Patriarchen nicht für orthodox...

[Nassos]

Was dann heißen würde, dass die Betreiber von oodegr entweder selber auch so sind oder keine Ahnung haben, was sie da veröffentlichen.

Ich habe den Link mal als Ansicht in die Diskussion mit reingestellt. Offen gesagt, würde man mich nach der Lektüre der Beiträge hier fragen, ob die Monophysiten so oder so sind, oder ob sie Miaphysiten oder sonstwie heißen, würde ich ganz selbstbewusst und ohne zu Zaudern endgültig sagen: ich habe keinen blassen Schimmer.

[ad-fontes]

Miaphysiten

Das ist eine extrem schmerzhafte sprachliche Mißgeburt.

die mia physis des fleischgewordenen Logos (= die enosis).

In der Komposition kann ich nicht das Femininum verwenden, das ist absurd.

Warum nicht?

Wie kommt es, daß dieser Begriff, wenn er sprachlich verunglückt ist, dennoch bei nicht wenigen renommierten Kirchenhistorikern und Theologen in Verwendung steht; können die kein gutes Griechisch?

[ad-fontes]

Chambésy 1990 ist ein höchst zweifelhafter Kommissionsbeschluß. Die Spaltung ist ja keineswegs aufgehoben, sie wird es auf dieses Basis auch nicht, denn die „Einigung“ der Kommissäre beruht auf demselben Geist der Marginalisierung der Wahrheit wie vergleichbare Kommissionspapiere, die wir katholischerseits auch kennen, seien sie gemeinsam mit Protestanten erarbeitet oder mit Altorientalen. Die Einheit, um die es da geht, ist nicht Einheit im Geiste Jesu – ut unum sint –, sondern im Geist der Bruderkette.

Nun gibt es ja nicht nur von "Kommissionären" verfaßte Papiere, sondern Erklärungen von Apostelnachfolgern. Sind auch diese im Geist der Bruderkette, zu Lasten der Wahrheit, geschrieben?

COMMON CHRISTOLOGICAL DECLARATION BETWEEN THE CATHOLIC CHURCH AND THE ASSYRIAN CHURCH OF THE EAST



His Holiness John Paul II, Bishop of Rome and Pope of the Catholic Church, and His Holiness Mar Dinkha IV, Catholicos-Patriarch of the Assyrian Church of the East, give thanks to God who has prompted them to this new brotherly meeting.

Both of them consider this meeting as a basic step on the way towards the full communion to be restored between their Churches. They can indeed, from now on, proclaim together before the world their common faith in the mystery of the Incarnation.

***

As heirs and guardians of the faith received from the Apostles as formulated by our common Fathers in the Nicene Creed, we confess one Lord Jesus Christ, the only Son of God, begotten of the Father from all eternity who, in the fullness of time, came down from heaven and became man for our salvation. The Word of God, second Person of the Holy Trinity, became incarnate by the power of the Holy Spirit in assuming from the holy Virgin Mary a body animated by a rational soul, with which he was indissolubly united from the moment of his conception.

Therefore our Lord Jesus Christ is true God and true man, perfect in his divinity and perfect in his humanity, consubstantial with the Father and consubstantial with us in all things but sin. His divinity and his humanity are united in one person, without confusion or change, without division or separation. In him has been preserved the difference of the natures of divinity and humanity, with all their properties, faculties and operations. But far from constituting "one and another", the divinity and humanity are united in the person of the same and unique Son of God and Lord Jesus Christ, who is the object of a single adoration.

Christ therefore is not an " ordinary man" whom God adopted in order to reside in him and inspire him, as in the righteous ones and the prophets. But the same God the Word, begotten of his Father before all worlds without beginning according to his divinity, was born of a mother without a father in the last times according to his humanity. The humanity to which the Blessed Virgin Mary gave birth always was that of the Son of God himself. That is the reason why the Assyrian Church of the East is praying the Virgin Mary as "the Mother of Christ our God and Saviour". In the light of this same faith the Catholic tradition addresses the Virgin Mary as "the Mother of God" and also as "the Mother of Christ". We both recognize the legitimacy and rightness of these expressions of the same faith and we both respect the preference of each Church in her liturgical life and piety.

This is the unique faith that we profess in the mystery of Christ. The controversies of the past led to anathemas, bearing on persons and on formulas. The Lord's Spirit permits us to understand better today that the divisions brought about in this way were due in large part to misunderstandings.

Whatever our Christological divergences have been, we experience ourselves united today in the confession of the same faith in the Son of God who became man so that we might become children of God by his grace. We wish from now on to witness together to this faith in the One who is the Way, the Truth and the Life, proclaiming it in appropriate ways to our contemporaries, so that the world may believe in the Gospel of salvation.

***

The mystery of the Incarnation which we profess in common is not an abstract and isolated truth. It refers to the Son of God sent to save us. The economy of salvation, which has its origin in the mystery of communion of the Holy Trinity — Father, Son and Holy Spirit —, is brought to its fulfilment through the sharing in this communion, by grace, within the one, holy, catholic and apostolic Church, which is the People of God, the Body of Christ and the Temple of the Spirit.

Believers become members of this Body through the sacrament of Baptism, through which, by water and the working of the Holy Spirit, they are born again as new creatures. They are confirmed by the seal of the Holy Spirit who bestows the sacrament of Anointing. Their communion with God and among themselves is brought to full realization by the celebration of the unique offering of Christ in the sacrament of the Eucharist. This communion is restored for the sinful members of the Church when they are reconciled with God and with one another through the sacrament of Forgiveness. The sacrament of Ordination to the ministerial priesthood in the apostolic succession assures the authenticity of the faith, the sacraments and the communion in each local Church.

Living by this faith and these sacraments, it follows as a consequence that the particular Catholic churches and the particular Assyrian churches can recognize each other as sister Churches. To be full and entire, communion presupposes the unanimity concerning the content of the faith, the sacraments and the constitution of the Church. Since this unanimity for which we aim has not yet been attained, we cannot unfortunately celebrate together the Eucharist which is the sign of the ecclesial communion already fully restored.

Nevertheless, the deep spiritual communion in the faith and the mutual trust already existing between our Churches, entitle us from now on to consider witnessing together to the Gospel message and cooperating in particular pastoral situations, including especially the areas of catechesis and the formation of future priests.

In thanking God for having made us rediscover what already unites us in the faith and the sacraments, we pledge ourselves to do everything possible to dispel the obstacles of the past which still prevent the attainment of full communion between our Churches, so that we can better respond to the Lord's call for the unity of his own, a unity which has of course to be expressed visibly. To overcome these obstacles, we now establish a Mixed Committee for theological dialogue between the Catholic Church and the Assyrian Church of the East.

Given at Saint Peter's, on 11 November 1994

K. MARDINKHA

IOANNES PAULUS PP. II

COMMON DECLARATION OF POPE JOHN PAUL II AND HIS HOLINESS MAR IGNATIUS ZAKKA I IWAS


1. His Holiness John Paul II, Bishop of Rome and Pope of the Catholic Church, and His Holiness Moran Mor Ignatius Zakka I Iwas, Patriarch of Antioch and All the East and Supreme head of the Universal Syrian Orthodox Church, kneel down with full humility in front of the exalted and extolled Heavenly Throne of our Lord Jesus Christ, giving thanks for this glorious opportunity which has been granted them to meet together in His love in order to strengthen further the relationship between their two sister Churches, the Church of Rome and the Syrian Orthodox Church of Antioch Y the relationship already excellent through the joint initiative of Their Holinesses of blessed memory Pope Paul VI and Patriarch Moran Mor Ignatius Jacoub III.

2. Their Holinesses Pope John Paul II and Patriarch Zakka I wish solemnly to widen the horizon of their brotherhood and affirm herewith the terms of the deep spiritual communion which already unites them and the prelates, clergy and faithful of both their Churches, to consolidate these ties of Faith, Hope and Love, and to advance in finding a wholly common ecclesial life.

3. First of all, Their Holinesses confess the faith of their two Churches, formulated by Nicene Council of 325 A.D. and generally known as "the Nicene Creeds". The confusions and schisms that occurred between their Churches in the later centuries, they realize today, in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter.

Accordingly, we find today no real basis for the sad divisions and schisms that subsequently arose between us concerning the doctrine of Incarnation.

In words and life we confess the true doctrine concerning Christ our Lord, notwithstanding the differences in interpretation of such a doctrine which arose at the time of the Council of Chalcedon.

4. Hence we wish to reaffirm solemnly our profession of common faith in the Incarnation of our Lord Jesus Christ, as Pope Paul VI and Patriarch Moran Mor Ignatius Jacoub III did in 1971.

They denied that there was any difference in the faith they confessed in the mystery of the Word of God made flesh and become truly man. In our turn we confess that He became incarnate for us, taking to himself a real body with a rational soul. He shared our humanity in all things except sin. We confess that our Lord and our God, our Saviour and the King of all, Jesus Christ, is perfect God as to His divinity and perfect man as to His humanity. In Him His divinity is united to His humanity. This Union is real, perfect, without blending or mingling, without confusion, without alteration, without division, without the least separation. He who is God eternal and indivisible, became visible in the flesh and took the form of servant. In him are united, in a real, perfect indivisible and inseparable way, divinity and humanity, and in him all their properties are present and active.

5. Having the same conception of Christ, we confess also the same conception of His mystery. Incarnate, dead and risen again, our Lord, God and Saviour has conquered sin and death. Through him during the time between Pentecost and the Second Coming, the period which is also the last phase of time, it is given to man to experience the new creation, the kingdom of God, the transforming ferment (cf. St. Mt. XIII: 33) already present in our midst. For this God has chosen a new people, His holy Church which is the body of Christ. Through the Word and through the Sacraments the Holy Spirit acts in the Church to call everybody and make them members of this Body of Christ. Those who believe are baptized in the Holy Spirit in the name of the Holy Trinity to form one body and through the Holy Sacrament of the anointing of Confirmation their faith is perfected and strengthened by the same Spirit.

6. Sacramental life finds in the Holy Eucharist its fulfiment and its summit, in such a way that it is through the Eucharist that the Church most profoundly realizes and reveals its nature. Through the Holy Eucharist the event of Christ's Pasch expands throughout the Church. Through Holy Baptism and Confirmation, indeed, the members of Christ are anointed by the Holy Spirit, grafted on to Christ; and through the Holy Eucharist the Church becomes what she is destined to be through Baptism and Confirmation. By communion with the body and blood of Christ the faithful grow in that mysterious divinization which by the Holy Spirit makes them dwell in the Son as children of the Father.

7. The other Sacraments, which the Catholic Church and the Syrian Orthodox Church of Antioch hold together in one and the same succession of Apostolic ministry, i.e. Holy Orders, Matrimony, Reconciliation of penitents and Anointing of the Sick, are ordered to that celebration of the holy Eucharist which is the centre of sacramental life and the chief visible expression of ecclesial communion.

This communion of Christians with each other and of local Churches united around their lawful Bishops is realized in the gathered community which confesses the same faith, which reaches forward in hope of the world to come and in expectation of the Saviour's return and is anointed by the Holy Spirit, who dwells in it with charity that never fails.

8. Since it is the chief expression of Christian unity between the faithful and between Bishops and priests, the Holy Eucharist cannot yet be concelebrated by us. Such celebration supposes a complete identity of faith such as does not yet exist between us. Certain questions, in fact, still need to be resolved touching the Lord's will for His Church, as also the doctrinal implications and canonical details of the traditions proper to our communities which have been too long separated.

9. Our identity in faith, though not yet complete, entitles us to envisage collaboration between our Churches in pastoral care, in situations which nowadays are frequent both because of the dispersion of our faithful throughout the world and because of the precarious conditions of these difficult times. It is not rare, in fact, for our faithful to find access to a priest of their own Church materially or morally impossible. Anxious to meet their needs and with their spiritual benefit in mind, we authorize them in such cases to ask for the sacraments of Penance, Eucharist and Anointing of the Sick from lawful priests of either of our two sister Churches, when they need them. It would be a logical corollary of collaboration in pastoral care to cooperate in priestly formation and theological education. Bishops are encouraged to promote sharing of facilities for theological education where they judge it to be advisable. While doing this we do not forget that we must still do all in our power to achieve the full visible communion between the Catholic Church and the Syrian Orthodox Church of Antioch and ceaselessly implore our Lord to grant us unity which alone will enable us to give to the world a fully unanimous Gospel witness.

10. Thanking the Lord who has allowed us to meet and enjoy the consolation of the faith we hold in common (cf. Rom I:12) and to proclaim before the world the mystery of the Person of the Word incarnate and of His saving work, the unshakeable foundation of that common faith, we pledge ourselves solemnly to do all that in us lies to remove the last obstacles still hindering full communion between the Catholic Church and the Syrian Orthodox Church of Antioch, so that with one heart and voice we may preach the word: "The True Light that enlightens every man" and "that all who believe in His name may become the children of God" (cf. St. John I: 9-12).

June 23 1984

COMMON DECLARATION
OF POPE PAUL VI AND OF THE POPE OF ALEXANDRIA SHENOUDA III

Tower of St. John in the Vatican gardens



Paul VI, bishop of Rome and Pope of the Catholic Church, and Shenouda III, Pope of Alexandria and patriarch of the See of St. Mark, give thanks in the Holy Spirit to God that, after the great event of the return of relics of St. Mark to Egypt, relations have further developed between the Churches of Rome and Alexandria so that they have now been able to meet personally together. At the end of their meetings and conversations they wish to state together the following:

We have met in the desire to deepen the relations between our Churches and to find concrete ways to overcome the obstacles in the way of our real cooperation in the service of our Lord Jesus Christ who has given us the ministry of reconciliation, to reconcile the world to Himself (2 Cor 5:18-20).

In accordance with our apostolic traditions transmitted to our Churches and preserved therein, and in conformity with the early three ecumenical councils, we confess one faith in the One Triune God, the divinity of the Only Begotten Son of God, the Second Person of the Holy Trinity, the Word of God, the effulgence of His glory and the express image of His substance, who for us was incarnate, assuming for Himself a real body with a rational soul, and who shared with us our humanity but without sin. We confess that our Lord and God and Saviour and King of us all, Jesus Christ, is perfect God with respect to His Divinity, perfect man with respect to His humanity. In Him His divinity is united with His humanity in a real, perfect union without mingling, without commixtion, without confusion, without alteration, without division, without separation. His divinity did not separate from His humanity for an instant, not for the twinkling of an eye. He who is God eternal and invisible became visible in the flesh, and took upon Himself the form of a servant. In Him are preserved all the properties of the divinity and all the properties of the humanity, together in a real, perfect, indivisible and inseparable union.

The divine life is given to us and is nourished in us through the seven sacraments of Christ in His Church: Baptism, Chrism (Confirmation), Holy Eucharist, Penance, Anointing of the Sick, Matrimony and Holy Orders.

We venerate the Virgin Mary, Mother of the True Light, and we confess that she is ever Virgin, the God- bearer. She intercedes for us, and, as the Theotokos, excels in her dignity all angelic hosts.

We have, to a large degree, the same understanding of the Church, founded upon the Apostles, and of the important role of ecumenical and local councils. Our spirituality is well and profoundly expressed in our rituals and in the Liturgy of the Mass which comprises the centre of our public prayer and the culmination of our in corporation into Christ in His Church. We keep the fasts and feasts of our faith. We venerate the relics of the saints and ask the intercession of the angels and of the saints, the living and the departed. These compose a cloud of witnesses in the Church. They and we look in hope for the Second Coming of our Lord when His glory will be revealed to judge the living and the dead.

We humbly recognize that our Churches are not able to give more perfect witness to this new life in Christ because of existing divisions which have behind them centuries of difficult history. In fact, since the year 451 A.D., theological differences, nourished and widened by non-theological factors, have sprung up. These differences cannot be ignored. In spite of them, however, weare rediscovering ourselves as Churches witha common inheritance and are reaching out with determination and confidence in the Lord to achieve the fullness and perfection of that unity which is His gift.

As an aid to accomplishing this task, we are setting up a joint commission representing our Churches, whose function will be to guide common study in the fields of Church tradition, patristics, liturgy, theology, history and practical problems, so that by cooperation in common we may seek to resolve, in a spirit of mutual respect, the differences existing between our Churches and be able to proclaim together the Gospel in ways which correspond to the authentic message of the Lord and to the needs and hopes of todayss world. Atthe same time we express our gratitude and encouragement to other groups of Catholic and Orthodox scholars and pastors who devote their efforts to common activity in these and related fields.

With sincerity and urgency we recall that true charity, rooted in total fidelity to the one Lord Jesus Christ and in mutual respect for each oness traditions, is an essential element of this search for perfect communion.

In the name of this charity, we reject all forms of proselytism, in the sense of acts by which persons seek to disturb each other's communities by recruiting new members from each other through methods, or because of attitudes of mind, which are opposed to the exigencies of Christian love or to what should characterize the relationships between Churches. Let it cease, where it may exist. Catholics and Orthodox should strive to deepen charity and cultivate mutual consultation, reflection and cooperation in the social and intellectual fields and should humble themselves before God, supplicating Him who, as He has begun this work in us, will bring it to fruition.

As we rejoice in the Lord who has granted us the blessings of this meeting, our thoughts reach out to the thousands of suffering and homeless Palestinian people. We deplore any misuse of religious arguments for political purposes in this area. We earnestly desire and look for a just solution for the Middle East crisis so that true peace with justice should prevail, especially in that land which was hallowed by the preaching, death and resurrection of our Lord and Saviour Jusus Christ, and by the life of the Blessed Virgin Mary, whom we venerate together as the Theotokos. May God, the giver of all god gifts, hear our prayers and bless our endeavours.

From the Vatican, May 10, 1973.

COMMON DECLARATION
OF JOHN PAUL II AND CATHOLICOS KAREKIN I



As they bring to a close their solemn meeting which they are deeply convinced has been of particular significance for the ongoing relations between the Catholic Church and the Armenian Apostolic Church, His Holiness John Paul II, Bishop of Rome and Pope of the Catholic Church, and His Holiness Karekin I, Supreme Patriarch and Catholicos of All Armenians, give humble thanks to the Lord and Saviour Jesus Christ who has enabled them to meet in his love for prayer together, for a fruitful discussion of their common desire to search out a more perfect unity in the Holy Spirit, and for an exchange of views about how their Churches may give a more effective witness to the Gospel in a world approaching a new millennium in the history of salvation.

Pope John Paul II and Catholicos Karekin I recognize the deep spiritual communion which already unites them and the Bishops, clergy and lay faithful of their Churches. It is a communion which finds its roots in the common faith in the Holy and Life-giving Trinity proclaimed by the Apostles and transmitted down the centuries by the many Fathers and Doctors of the Church and the Bishops, priests, and martyrs who have followed them. They rejoice in the fact that recent developments of ecumenical relations and theological discussions carried out in the spirit of Christian love and fellowship have dispelled many misunderstandings inherited from the controversies and dissensions of the past. Such dialogues and encounters have prepared a healthy situation of mutual understanding and recovery of the deeper spiritual communion based on the common faith in the Holy Trinity that they have been given through the Gospel of Christ and in the Holy Tradition of the Church.

They particularly welcome the great advance that their Churches have registered in their common search for unity in Christ, the Word of God made flesh. Perfect God as to his divinity, perfect man as to his humanity, his divinity is united to his humanity in the Person of the Only-begotten Son of God, in a union which is real, perfect, without confusion, without alteration, without division, without any form of separation.

The reality of this common faith in Jesus Christ and in the same succession of apostolic ministry has at times been obscured or ignored. Linguistic, cultural and political factors have immensely contributed towards the theological divergences that have found expression in their terminology of formulating their doctrines. His Holiness John Paul II and His Holiness Karekin I have expressed their determined conviction that because of the fundamental common faith in God and in Jesus Christ, the controversies and unhappy divisions which sometimes have followed upon the divergent ways in expressing it, as a result of the present declaration, should not continue to influence the life and witness of the Church today. They humbly declare before God their sorrow for these controversies and dissensions and their determination to remove from the mind and memory of their Churches the bitterness, mutual recriminations and even hatred which have sometimes manifested themselves in the past, and may even today cast a shadow over the truly fraternal and genuinely Christian relations between leaders and the faithful of both Churches, especially as these have developed in recent times.

The communion already existing between the two Churches and the hope for and commitment to recovery of full communion between them should become factors of motivation for further contact, more regular and substantial dialogue, leading to a greater degree of mutual understanding and recovery of the communality of their faith and service.

Pope John Paul II and Catholicos Karekin I give their blessing and pastoral support to the further development of existing contacts and to new manifestations of that dialogue of charity between their respective pastors and faithful which will bear fruit in the fields of common action on the pastoral, catechetical, social and intellectual levels.

Such a dialogue is particularly imperative in these present times when the Churches are faced with new challenges to their witness to the Gospel of Jesus Christ arising out of the rapidly changing situations in the modern world so deeply affected by an extreme secularistic and secularizing pace of life and culture. It requires closer collaboration, mutual confidence and a greater degree of concern for common action. It presumes and requires an attitude of service which is not self-seeking and which is characterized by a mutual respect for the fidelity of the faithful to their own Churches and Christian traditions.

They appeal to their clergy and laity to carry out more actively and effectively their full co-operation in all fields of diaconia, and to become agents of reconciliation, peace and justice, struggling for the true recognition of human rights and dedicating themselves to the support of all those who are suffering and are in spiritual and material need throughout the world.

John Paul II and Karekin I express a particular pastoral concern for the Armenian people, both those living in their historic motherland where freedom and independence were once more recovered and reestablished recently through the creation of the new Independent State of Armenia, those living in Nagorno-Karabakh in need of permanent peace, and those who live in a state of world-wide diaspora. Amid upheavals and tragedies, especially during this century, these people have remained faithful to the apostolic faith, the faith of martyrs and confessors, the faith of millions of unnamed believers for whom Jesus Christ the Son of God incarnate and Saviour of the world, has been the foundation of their hope and whose Spirit has guided them across the centuries. As they approach the 17th centenary of the official establishment of the Church in Armenia, may they receive the special blessings of the Triune God for peace with justice and for a renewed dedication to witnessing faithfully to the Lord Jesus Christ.

Rome, 13 December 1996.

Statement of the Orthodox Church of Antioch on the Theological Dialogue
On the Relations between the Eastern and Syrian Orthodox Churches, November 1991

A Synodal and Patriarchal Letter

To All Our Children, Protected by God, of the Holy See of Antioch

Beloved:

You must have heard of the continuous efforts for decades by our Church with the sister Syrian Orthodox Church to foster a better knowledge and understanding of both Churches, whether on the dogmatic or pastoral level. These attempts are nothing but a natural expression that the Orthodox Churches, and especially those within the Holy See of Antioch, are called to articulate the will of the Lord that all may be obe, just as the Son is One with the Heavenly Father (John 10:30).

It is our duty and that of our brothers in the Syrian Orthodox Church to witness to Christ in our Eastern region where He was born, preached, suffered, was buried and rose from the dead, ascended into Heaven, and sent down His Holy and Life Giving Spirit upon His holy Apostles.

All the meetings, the fellowship, the oral and written declarations meant that we belong to One Faith even though history had manifested our division more than the aspects of our unity.

All this has called upon our Holy Synod of Antioch to bear witness to the progress of our Church in the See of Antioch towards unity that preserves for each Church its authentic Oriental heritage whereby the one Antiochean Church benefits from its sister Church and is enriched in its traditions, literature and holy rituals.

Every endeavour and pursuit in the direction of the coming together of the two Churches is based on the conviction that this orientation is from the Holy Spirit, and it will give the Eastern Orthodox image more light and radiance, that it has lacked for centuries before.

Having recognised the efforts done in the direction of unity between the two Churches, and being convinced that this direction was inspired by the Holy Spirit and projects a radiant image of Eastern Christanity overshadowed during centuries, the Holy Synod of the Church of Antioch saw the need to give a concrete expression of the close fellowship between the two Churches, the Syrian Orthodox Church and the Eastern Orthodox for the edification of their faithful.

Thus, the following decisions were taken:

1. We affirm the total and mutual respect of the spirituality, heritage and Holy Fathers of both Churches. The integrity of both the Byzantine and Syriac liturgies is to be preserved.

2. The heritage of the Fathers in both Churches and their traditions as a whole should be integrated into Christian education curricula and theological studies. Exchanges of professors and students are to be enhanced.

3. Both Churches shall refrain from accepting any faithful from accepting any faithful from one Church into the membership of the other, irrespective of all motivations or reasons.

4. Meetings between the two Churches, at the level of their Synods, according to the will of the two Churches, will be held whenever the need arsies.

5. Every Church will remain the reference and authority for its faithful, pertaining to matters of persoanl status (marriage, divorce, adoption etc.).

6. If bishops of the two Churches participate at a holy baptism or funeral service, the one belonging to the Church of the baptized or deceased will preside. In case of a holy matrimony service, the bishop of the bridegroom's Church will preside.

7. The above mentioned is not applicable to the concelebration in the Divine Liturgy.

8. What applies to bishops equally applies to the priests of both Churches.

9. In localities where there is only one priest, from either Church, he will celebrate services for the faithful of both Churches, including the Divien Liturgy, pastoral duties, and holy matrimony. He will keep an independent record for each Church and transmit that of the sister Church to its authorities.

10. If two priests of the two Churches happen to be in a locality where there is only one Church, they take turns in making use of its facilities.

11. If a bishop from one Church and a priest from the sister Church happen to concelebrate a service, the first will preside even when it is the priest's parish.

12. Ordinations into the holy orders are performed by the authorities of each Church for its own members. It would be advisable to invite the faithful of the sister Church to attend.

13. Godfathers, godmothers (in baptism) and witnesses in holy matrimony can be chosen from the members of the sister Church.

14. Both Churches will exchange visits and will co-operate in the various areas of social, cultural and educational work.

We ask God's help to continue strengthening our relations with the sister Church, and with other Churches, so that we all become one community under one Shepherd.

12.11.1991
Patriarch Ignatios IV
Damascus

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Die andere Seite, hier: Papst Schenouda, muß sich aber auch fragen lassen, ob er wirklich verstanden hat, was er 1973 unterschrieben hat,

In Him are preserved all the properties of the divinity and all the properties of the humanity, together in a real, perfect, indivisible and inseparable union.

wenn er in 1985 schreibt:

We believe in One Will and One Act:
Naturally, as long as we consider that this Nature is One, the Will and the Act must also
each be one. What the Divine nature Chooses is undoubtedly the same as that chosen
by the human nature because there is not any contradiction or conflict whatever
between the will and the action of both.

The complete righteousness which marked the life of our Lord Jesus was due to
His Divine as well as His Human will.

Since the Will is One, the Act is necessarily One.
Here we do not distinguish between the two natures.

1+1= 1