Ecumenical

Why he signed the Manhattan Declaration


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R. Albert Mohler Jr.

R. Albert Mohler Jr.

R. Albert Mohler Jr, the president of The Southern Baptist Theological Seminary, writes on his blog that he is not usually “inclined to sign manifestos or petitions.” Because he is not reluctant to speak out on matters of faith and on public square issues, he is not usually “impressed” with public statements such as the Manhattan Declaration. Nor did he, as one with a deep antipathy to Roman Catholicism and Orthodox Christianity, sign because the declaration was an attempt “to establish common ground on vast theological terrain.” Yet Mohler made an exception for the Manhattan Declaration. Here’s why:

There are several reasons, but they all come down to this — I believe we are facing an inevitable and culture-determining decision on the three issues centrally identified in this statement. I also believe that we will experience a significant loss of Christian churches, denominations, and institutions in this process. There is every good reason to believe that the freedom to conduct Christian ministry according to Christian conviction is being subverted and denied before our eyes. I believe that the sanctity of human life, the integrity of marriage, and religious liberty are very much in danger at this very moment.

[ … ]

I signed The Manhattan Declaration because I believe it is an historic statement of conviction and courage that is both timely and urgent. Over the course of the next few months and years, these issues will be reset in our culture and its laws. These are matters on which the Christian conscience cannot be silent. There are, of course, other issues that demand Christian attention as well. The focus on these three issues is forced by the circumstances of current threats as well as the awareness that the time of decision on these questions has come. Though Christians struggle to understand the extent to which our convictions should be incorporated in the law, we must now recognize that the very respect for these convictions — and the freedom to follow and obey these convictions in our own lives, families, and ministries is now at stake. Continue reading

The question of European identity


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From Pat. Kirill’s message to the Conference on the Identity of Values for Europe held on November 19-10, 2009, in Venice.

Patriarch Kirill of Moscow

Patriarch Kirill of Moscow

The further existence and fruitful development of the European project depends on a clear answer to the question of the European identity. It is necessary to understand what exactly constitutes the backbone and uniting principle for the numerous peoples living in the continent. Only in this way it is possible to overcome their cultural differences and to inspire them for building a common space of mutual trust and aid.

Christianity has formed Europe’s values basis and idea. Outside the Christian tradition it is impossible to become aware of the inner contents and driving mechanism of the development of this region and the cultural code of the ethnoses inhabiting it. Therefore, in future, too, every stage in the building of our common home cannot be reached without reliance on the Christian witness. Europe’s Christian identity is an immutable given which cannot be destroyed without destroying the European world itself.

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Kasper: Anglicans not Uniates


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Sandro Magister offers analysis of an interview with Cardinal Kasper in “L’Osservatore Romano” on November 15 in which the cardinal discusses Anglicans heading to Rome and the reaction of the Orthodox.

In Cyprus, the news that the Catholic Church is ready to incorporate groups coming from Anglicanism also put the Orthodox on alert. Their fear is that a “Uniate” Church of the Anglican rite will be established and added to the “Uniate” Churches of the various Eastern rites: these are Churches obedient to the pope of Rome but in everything else the equals and rivals of the Orthodox.

[ … ]

“In Cyprus, in order to avoid misunderstandings, I immediately told our Orthodox counterparts that this is not a matter of proselytism or a new Uniatism. […] Uniatism is an historical phenomenon involving the Eastern Churches, while the Anglicans are from the Latin tradition. The Balamand document of 1993 is still valid, according to which this is a phenomenon of the past that took place in unrepeatable circumstances. It is not a method for the present or the future. The Orthodox were mainly interested in understanding the nature of the personal ordinariates for the Anglicans, and I clarified that this is not a matter of a Church ‘sui iuris’, and therefore there will not be the head of a Church, but an ordinary with delegated powers.”

In simpler terms: while a “Uniate” Church has its own structured hierarchy, with a patriarch and territorial dioceses, none of this will apply to the former Anglican “personal ordinariates,” which will provide pastoral care for the faithful but without their own ecclesiastical territory, a little bit like the military ordinariates.

Read Anglicans and Orthodox — Cardinal Kasper Between a Rock and a Hard Place on Chiesa

Russian Orthodox launch the St. Gregory Nazianzus Foundation


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inside-the-vatican-mag
Robert Moynihan, editor of the Inside the Vatican newsletter, is in Moscow visiting with Archbishop Hilarion of Volokolamsk and other church people. He reports that “the Russian Orthodox have now decided to engage with Catholics, and others, in a collaboration which can be compared to an actual alliance against the great social evils of our day, not only in Russia, but also throughout Europe and the world.” Moynihan says that this effort will be directed by a new think tank, the St. Gregory Nazianzus Foundation, which has the blessing of Patriarch Kirill.

Archbishop Hilarion, working with a team of young Orthodox clergy and laymen, decided to found the St. Gregory Nazianzus Foundation in order to work together with Catholics and others in the West, to support traditional spiritual values in Russia, but also throughout the world,

St. Greory was a theologian in the 300s, well before the division of the Church into East and West, and so is venerated both by the Catholics and by the Orthodox. He is a Father of the Church for all Christians.

The co-founders of this new foundation are Archbishop Hilarion and Vadim Yakunin, one of the wealthiest businessmen in Russia. Yakunin has made a personal commitment to support the spiritual and social vision articulated by Patriarch Kirill. Continue reading

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Archbishop Hilarion on Orthodox-Catholic relations


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From the Moscow Patriarchate, Nov. 12, 2009:

Archbishop Hilarion of Volokolamsk

Archbishop Hilarion of Volokolamsk

During his meeting with foreign media people on 11 November 2009, Archbishop Hilarion spoke on burning issues of inter-Christian relations. He said in particular that considerable improvements took shape in relations with the Roman Catholic Church in recent years. ‘There is a regular mechanism of mutual consultations and high-level visits… We can state that we are moving towards the moment when the preparation of a meeting between the Pope of Rome and the Patriarch of Moscow will become possible. I would like to underline that we have no concrete plans concerning the venue and date of this meetings but the both sides show a desire to prepare it’, he said.

According to His Eminence Hilarion, this meeting should serve to find ‘a common platform’ for issues of bilateral relations, which are still disputable or divisive. ‘As soon as it is found and appropriate agreements are prepared to be signed by the two Churches, this meeting will become possible’, he said.

‘The most important problem in our relations is that of Western Ukraine and the actions of the Greek-Catholic structures, which destroyed the fragile inter-confessional balance in the early 1990s to create the still remaining grave situation’, the archbishop said, reminding the journalists that during the last years of the Soviet Union’s existence, the Greek Catholics began to capture Orthodox churches en masse. These actions entailed violence, bloodshed and mutual accusations as many Orthodox churches were seized to remain in the hands of the Greek-Catholics to this day. Continue reading


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