ORI Banner
Home
Resources
Articles
Books
About

 

Encyclicals - 1998
by His All Holiness Bartholomew, Patriarch of Constantinople


Protocol No. 1048

 

BARTHOLOMEW
BY THE MERCY OF GOD,
ARCHBISHOP OF CONSTANTINOPLE, NEW ROME,
AND ECUMENICAL PATRIARCH
TO THE PLEROMA OF THE CHURCH: GRACE AND PEACE FROM
THE CREATOR OF ALL CREATION OUR LORD AND GOD
AND SAVIOR JESUS CHRIST

 

Brethren and Beloved children in the Lord,

 

      The Holy Orthodox Church, accepting that the entire creation is very good, finds itself in a harmonious relationship with the natural world, which surrounds the king of creation, the human being. Even though the human being, either as an isolated individual or as collective humanity, is only a minuscule speck in the face of the immense universe, it is a fact that the entire universe is endowed with meaning by the very presence of humanity within it. Based on this assurance, even leading contemporary scientists accept that the universe is infused with the so-called "human principle," meaning that it came about and exists for the sake of man.

      Consequently, the stance of man before his Creator, the all-good God, should have been one of thanksgiving for the abundant wealth which his Maker has placed at his disposal. However, man loved creation more than his Creator and did not return his debt of. Rather, man made an idol of himself and desired to be transformed into a wasteful ruler of creation, without accountability, instead of being a rational and grateful consumer of it. Moreover, he was often not satisfied even with wasteful manipulation but schemed to use the tremendous forces contained within nature for the destruction of his fellow men and even of nature itself. From the earliest days when Cain murdered Abel, at which point man altered the staff formerly used for support into a rod of assault, he now tries to use every element as a weapon. Thus, he was not satisfied with using elements which God granted him in abundance — such as copper, bronze, and iron, etc. — to produce of tools for a peaceful life. Rather, using all recent scientific discoveries, he fashioned from these elements weapons of murder and a system of human annihilation. Unfortunately, he continues to use these weapons. We, therefore, see gunpowder, nitroglycerine, atomic and nuclear energy, chemical gasses, bacterial and every kind of micro-organism and disease-causing factors, being mobilized and gathered into super-modern arsenals, for the purpose of using them as a threat to coerce others into submission as well as a means of active annihilation of those who do not submit.

      Consequently, neither is the rebellion of nature against man a strange coincidence, nor is the continuous exhortation of the Orthodox Church that we should not love the world, which has been led astray from its divine purpose and those things in the world, but that we should love God (1 John 2:15). In this way, we can enjoy the things of the world with blessing and thanksgiving in Christ through whom we have received reconciliation (Romans 5:11).

      Nature, which rebelled against man, who abuses her, no longer finds itself in that perfect divine harmony, whose marvelous melody comes from the well-rhythmed orbits of the heavenly bodies and the changing seasons of the year. Were it not for the good souls of the saints who hold together the cohesion of the world, perhaps the revenge of nature for the inhumanities we force it to bear upon our fellow men, would be even more lamentable for those people who improperly use its powers against their fellow men.

      In light of the above, on this the first day of September in the year of our salvation 1998, which is dedicated to the natural environment, we invite and urge all to convert the tremendous destructive forces which have accumulated on earth — a planet small in size, but great in evil and in insurmountable virtue — into creative and peaceful forces.

      Unfortunately, the coercion of nature to act destructively against itself and the human race does not come out of the will of certain evil leaders, as supported by those who wish to deny their own responsibility. It also comes from the consenting will of thousands of individuals, without whose psychological support these leaders would not be able to accomplish anything. Consequently, the responsibility of each and every living person on the face of the earth flows out of his conscious acceptance or rejection of what has been accomplished. It is through this acceptance or rejection that he participates in the formation of the predominant will. From this point of view, everyone, even the most feeble, can contribute to the restoration of the harmonious renewed operation of the world. We can do so by being in tune with the forces of the divine harmony and not with those which are badly dissonant and oppose the divine all-harmonious rhythm of the universal instrument, of which each one of us constitutes but one of its practically innumerable chords.

      Our love for nature does not seek to idolize it; rather, our love for it stems from our love for the Creator who grants it to us. This love is expressed through offering in thanksgiving of all things to God, to whom we, having been reconciled through Jesus Christ (2 Cor. 5:19), enjoy also our reconciliation with nature. Without our reconciliation with God, the forces of nature find themselves in opposition to us. We already experience consequences of this and are subjected to them. Therefore, in order to avert the escalation of evil and to correct that which may already have taken place, and in order to suspend the penalty, we are obligated to accept the fact that we need to be accountable consumers of nature and not arbitrary rulers of it. We must also accept the fact that, in the final analysis, the demand placed on nature to use its powers to destroy our fellow man, whom we might consider useless, will result in our facing the same consequences.

      Finally, for these things, we fervently pray to the Lord God that He may show forbearance for our transgressions; that He may grant us time for repentance; and that He may shine in our hearts the light of His truth. This we ask in order that on the issue of the environment, and in each of the paths we find before us in life, we may advance in concord with His all-wise, all-harmonious order of the entire creation as it was decreed by Him. Otherwise, our discordant journey leads to our demise.

      May the grace and infinite mercy of our Lord Jesus Christ be with you all and on all peoples. Amen.

September 1, 1998

[Seal of the Archbishop of Constantinople]

[signed: Your beloved brother in Christ and fervent supplicant before God, B(artholomew)]

 


 

KEYNOTE ADDRESS
OF HIS ALL HOLINESS, ECUMENICAL PATRIARCH
BARTHOLOMEW
TO THE SYNAXIS OF THE HIERARCHY
OF THE ECUMENICAL THRONE

 

(The Phanar, August 29, 1998)

 

A Summary

Most Holy Brothers and concelebrants in the Lord,

 

      By the grace of God, we are gathered again in this place of martyrdom and sacrifice, to evaluate the things which happened over these past two years, and offer one another our support.

      As we gather, we remember those of us departed this life, and also those who cannot be with us. We pray for the departed ones, and we ascertain the others that we consider them spiritually present with us.

      During the past two years, Orthodoxy was sought by many. We answered to those who asked us. Probably our words were not always well received, especially when people compared them with our actions. This leads us to choose our theme for this gathering: "Orthodox in Full Awareness." As Orthodox, we only have one reason to exist: to proclaim to the world the unadulterated truth, and share the pure light of Christ, which is Orthodoxy. We can offer this pure light only if we ourselves are purified, according to the saying of our predecessor St. Gregory, "We should be enlightened ourselves before we illuminate others." Certainly, we live in the light of Christ, but the degree of light differs, not only between us, but also in each of us, from one moment to another. The reason is that we are in constant progression when it comes to be illuminated by the divine light. The purpose of this Synaxis is to speed up this process.

      The following brothers have graciously accepted to study the various aspects of the theme: Metropolitan Irenaeus of Kydonias and Apocoronou, Antony of Hierapolis, Augustine of Germany, and Maximos of Ainou.

      The sub-topics are:

      "Secularization as a Reality and as a Threat to Contemporary Orthodoxy."

      "Rejectable Foreign and Heterodox Incursions of Practices and Ideas in the Orthodox Domain."

      "The Ecumenicity of Orthodoxy as a Contemporary Way of Life."

      "The Challenge of the Metaphysical Experiences Outside Orthodoxy, and the Orthodox Response."

      This year’s theme continues the previous one, "The Stand of Orthodoxy in the Presence of the Challenges of Western Civilization." Two years ago, the emphasis was on our response to the West; this time the emphasis is put on our self-awareness as Orthodox and on the influence upon us of the message of the Western world.

      We are in a give and take relationship. We have an impact upon one another. So, there is always the danger for our message not to reflect the unadulterated truth, but to reflect elements of non-Orthodox teachings. The neptic fathers correctly instructed us to watch our minds and guard them against the thoughts which try to enter it and produce fruits which are the result of foreign seeds and sowing.

      Recently, during the last centuries, the lack of a complete educational system led our people to pursue graduate studies at heterodox educational institutions. These people brought to the Orthodox domain ideas which are not purely Orthodox. Also, those who immigrated to non-Orthodox lands brought back with them practices which were copied from the heterodox. St. Paul’s words should be our guide, "Test everything; hold fast to what is good" (1 Thessalonians 5:21). This is the purpose of our present conversation, to point out which of these ideas and are acceptable and which are rejectable. Our motivation is not intolerance of the others, but the safeguard of the life-giving truth of the Orthodox faith against a latent falsification.

      Purely Orthodox Theological Schools will contribute to this. Let more Orthodox schools and chairs be established. Let Halki reopen. But Orthodoxy is not only a matter of intellectual understanding, true faith and mind. It is first of all a matter of proper living, and correct participation in the glory of the Lord (2 Corinthians 3:18). Theological schools, and proper Orthodox scientific training is not enough. An Orthodox way of life is needed, which permeates our entire existence and impacts upon the actions of our everyday life.

      From a phenomenological point of view, the Orthodox people are just like the others. Their relation to God, to fellow man, and to the world, however, is such that their heart is always filled with peace, love, hope, faith, and constant confidence in God’s providence, no matter what the circumstances in which they live might be. This trust in God and His interference with history as expressed by the Psalmist (Psalm 15:8) constitutes the immanent experience of the Transcendent in the life of the Orthodox Christian. God is always present and active; the Orthodox Christian does not need the desire to build an immanent Kingdom of God, so to say, without God, as many contemporary people do. These last people act as if God were inactive, and as if man were the only active factor in history.

      At this point we touch upon the first sub-topic of our Synaxis, secularization as a threat for Orthodoxy today. Secularization may be defined as the ridding of what is sacred, supernatural, and sacramental from our lives. This reduces our church life to a mere ritual, a show which satisfies our artistic desires, aesthetic demands, and a need for variation in our daily boredom, but our inner being does not participate in it, because in it there is no encounter with a "Thou," which our inner being loves and desires to meet. Our personal spiritual life is thus reduced to mere external good manners, conformity with ethical rules, and external correctness. Our experience, however, is not governed by the Spirit of God; it does not receive and reflect the uncreated energies of the divine grace. Thus, the simple man who is without grace, offers himself to his fellow men, but he is not at rest; for man seeks the Lord Jesus, even when he is not conscious of his desire.

      Secularization changes the Church to a mundane institution; it changes the faithful to a non-deified man. Both are deprived of Christ, even if His Name is mentioned. Secularization has already affected many members of the Orthodox Church, especially in places where Orthodoxy, surrounded by very secularized Western societies.

      Secularizied Orthodox church communities count their progress in terms of money, number of members, and social activities (even Divine Liturgies are at times included in this list!), number and state institutions under their supervision, and the like. The Orthodox Church cares about this life, as for the life hereafter. Its members should know how to preside over good works. They cannot, however, afford to forget Christ; they cannot just practice His commandments, without personal relationship with Him. Thus, secularization is a dangerous illness; it does not take away people from the church, but transforms the church to a mundane formation, deprived of its metaphysical way of life.

      Western theology has in many ways contributed to this secularization. It is important for Orthodoxy to pinpoint departures of even well-known and respected theologians from the pure Orthodox faith. Constant use of our Patristic sources and the teaching of their correct doctrine is a must.

      The topic of secularization is always contemporary. The attack against and influence of the Orthodox mind and life in the Holy Spirit is constant and merciless, and not immediately perceived. It has an impact upon us without knowing it. This is the reason why it should be extensively studied.

      The impact upon the Orthodox phronema (mind) of secularization is already one of the rejectable foreign practices and ideas, a theme which is the subject of study of our second sub-topic. The rest of these foreign and heterodox practices will be studied, pointed out, and rejected by the Orthodox. Their rejection should be done with prudence, because some of them are by now old habits. One should be careful on how to operate, lest we do damage to the healthy part of the body as we try to reject the foreign.

      We now come to the third sub-topic on metaphysical experiences.

      Western scholasticism reduced the divine truths and God to concepts. Communion with God is a conceptual enterprise. Thus, the genuine experience of God beyond concepts and ideas, the participation in the uncreated light and generally the uncreated energies, becomes an impossibility for the West. All metaphysical experiences of the religions can become a deception, illusion, trance, and the like. The opinion of Barlaam and Akyndinos, counteracted by St. Gregory Palamas, are very well known on this subject.

      Unfortunately, some Orthodox Theologians even today are influenced by these positions of the enemies of St. Gregory Palamas. They doubt the authenticity of the well-attested metaphysical experiences, even those which are undisputedly accepted by the Church (as, for example, those of St. Symeon the New Theologian). The result of this is that the experience of the divine was prohibited to the Christian in the West, and the westernized East. Consequently, the experiential contact with the non-earthly world was left to those who are influenced by various [evil] spirits non-Christians, and the Christians who are deceived by them. The situation has arrived at the explosive dissemination of various like-minded movements. Some of them lead their followers to suicide, or to criminal acts against innocent people. Thus, our pastoral problem is to confront the flood of foreign messages which are addressed to our faithful for the further protection of the Orthodox flock.

      Orthodox Christians, on the one hand, believe that there is a reality different from the earthly one. It is comprised of the All-holy Trinity, whose life is made accessible to us through Christ in the Holy Spirit and in the uncreated energies of the divine grace; it is comprised of the saints of the Orthodox faith, of which the leader is the true Holy Theotokos. On the other hand, when influenced by a westernized spirit, these Orthodox behave as if this reality does not exist.

      However, tens of thousands of their fellowmen, from all religious traditions, reassure them about genuine and touchable spiritual (metaphysical) experiences.

      The dilemma is an existential one: the right path is that of the unadulterated Orthodox tradition, which neither accepts, neither rejects these experiences, but "discerns" the spirits in listening to St. John's words: "Brothers, do not believe in any spirit; but test the spirits, if they come from God" (1 John 4:1). We certainly know that the most of these experiences are the product of deception (prelest), not as much of the senses as a spiritual one; they are existential experiences caused by evil spirits of deception, which are [temporarily] vested with a garment of truth.

      The Orthodox Church has the responsibility to give the right answer both to its children and to anyone else, especially when these experiences are considered as coming from the Holy Spirit and take place in the Church [for example, the charismatic movement).

      The best answer is, first, that of the saint, who has the experience of the supernatural world and the gift of discerning the spirits. Second, in the saint’s absence, those who had experiences outside the church, led by a deceitful spirit, they can be of help when they return from their deception (prelest). Third, people who may not have the experiences, but are well versed in the teachings of Philocalia and the Neptic fathers, can also be of help. The neptic fathers have prudently and clearly described the characteristic of genuine supernatural experiences coming from the Holy Spirit, and the signs through which these experiences are distinguished from the deceitful experiences due to evil spirits.

      Unfortunately, spiritism, the occult, [black] magic, magic celebrations and the like, have flooded this earth. They are projected by the news media, provoking curiosity and participation. Just a negative stand is not adequate. Responsible study and response are very much needed.

      Regarding the ecumenical dimension of Orthodoxy as an ideal and as a commandment, it is not necessary to say much. All of us agree. But, improvement is needed. First, Christian Churches continue to turn into themselves. Second, the quarrels among the [Orthodox] jurisdictions continue to exist. Third, quarrels exist within particular churches, as well. Our task is great, difficult, and very contemporary. Our responsibility is to continue to proclaim the good news of unity and reconciliation.

      As we conclude the second millennium of our Christian era, we see the church of Christ adorned with the sacred blood of its children. Unfortunately, some of the wounds are not afflicted to it by the enemies. The task of healing the wounds will be our responsibility, so that the Orthodox may enter the third millennium as a loving and united family.

      Unity for which Christ prayed, and genuine Orthodox witness, should be our main concerns. Secular people are ahead of us. They break imposed concentrations, but they create new alliances for they know that cooperation contributes much more to growth and progress than isolation.

      And now, let us come to events which happened during these past two years.

      The Albanian Church has established a Synod. The Estonian Church is still under a locum tenens. The Church of the Czech Republic and Slovakia is now canonically proclaimed as Autocephalous by the Mother Church. Part of the former Old Calendarists of Astoria are now reunited with the Ecumenical Throne. The creation of an office in Athens is on the way, and so is that of the Church of Greece, in Brussels.

      In Thessalonika the intra-Orthodox meeting regulated the revision of our relationships with the W.C.C., and our participation in its deliberations and its worship.

      The Mother Church keeps an eye on the developments of all the Orthodox Churches throughout the world. We are grieved with the problems of the Churches of Bulgaria, Ukraine and Estonia.

      We visited the Metropolitanates of the Ecumenical Throne, other Orthodox and non-Orthodox Churches. Our visits have produced good will and will continue.

      There is not enough time for me to tell you everything about the following: intra-Christian and inter-religious dialogues, the protection of our environment, the celebration of the first millennium of the Xenophontos Monastery, the restoration of the Megali tou Genous Scholi (Great National Academy), the reopening of Halki, the preparation of the Great and Holy Synod, and so on. Please read all about it Episkepsis, Klironomia, and Orthodoxia magazines.

      In closing, I turn over the meeting to the other speakers. It is my hope that the Lord will help us to help one another, by sending upon us the abundant grace of His Holy Spirit. Without it, we will not be able to understand and do anything. 

 

 


 

STATEMENT
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
TO THE ORTHODOX CHRISTIANS OF CANADA
AT HIS DEPARTURE FROM DORVAL AIRPORT
June 2, 1998


Having completed our formal eight-day tour of the principal Greek and Ukrainian Orthodox communities of Canada, and having obligingly visited with love, and been so astutely guided to government and civil authorities of this land,and having entertained cordial encounters with the active Orthodox and non-Orthodox leaders of note, we are now departing for our See at Phanar with most favourable impressions.

      With joy and satisfaction, we have noted the progress of the Orthodox citizens and Churches of Canada and of all the people of Canada. In addition, we have observed the spirit of mutual respect, understanding and cooperation which prevails among the various Christian confessions, and particularly amongst Orthodox Christians, and the authorities of the Canadian confederation. Finally, we have noticed the concerted efforts being made by Orthodox Christians to maintain their faith and principles unadulterated by alien and secular influences, a precious trust to be handed over to their fellow men who seek the way of salvation.

      We thank all those who laboured for the successful realization of our visit, who rendered this journey possible, those who welcomed us with such consideration, who addressed our own Modesty and our Orthodox Church with such kindness, warmth and honour, as well as all the beloved and exceptionally hospitable people of Canada and their leaders of every stripe.

      We commend the Canadian people for their peaceful and easily perceived sentiments. We extol their progressive, creative and wholesome spirit and value its religious tolerance and free, democratic and conciliatory mind.

      We pray from the bottom of our heart that our beloved Orthodox Christians may keep their faith, character and inheritance unblemished, as it is only if they survive that a redeeming response may be given to contemporary man's existential impasse.

      We also pray that all Canadians may enjoy all manner of progress in their work, community and political endeavours and in their individual, family and civic life, and above all, on their way to God, for it is solely with His grace and blessing that mankind's existence may lead a harmonious life with itself and with its creator, and will enter into the land of true felicity.

      The grace and boundless mercy of our Lord Jesus Christ be with you all, as our love and prayers will also be.

 

 


 

TOAST BY
HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
AT THE DINNER GIVEN FOR HIS DEPARTURE
June 1, 1998

 

Most Reverend Metropolitan Sotirios of Toronto,

Beloved children in the Lord,

Distinguished fellow guests,

 

The regrettable moment of our parting has already come upon us. We have experienced precious moments with the Hierarchs, the clergy and the people of our beloved Greek and Ukrainian fellow Christians, together with all the people of Canada and their leaders who welcomed us so warmly.

      Having prepared ourselves for our departure, and reflecting on our experiences here, we render our spontaneous expression of thanks and appreciation to the Most High and munificent God and Lord of all that is good, for He made all things and acts to allow his children to flourish in this life and unto the ages. What can we offer to the Lord for all that He has done for us? Only gratitude from the depths of the soul, from our whole being and acknowledgment that all that is good proceeds from Him.

      Likewise thankfulness wells up from within us to all those whom the Lord, the giver of all qualities and goods, employed, that he may grant us through their hands, their efforts, and their contributions, the material and spiritual things we have enjoyed, the table which is laden with the feast, and the even richer sentiments of love.

      Tomorrow we take our leave, materially and physically, but our heart remains in this manifold and blessed land and in the blessed Orthodox community scattered throughout.

      We can visualize the bright future of this land, materially and spiritually prosperous for, on the one hand, the material possibilities of the vast Canadian landscape are inexhaustible and on the other hand, the possibilities of the unencumbered Canadian soul allow it to welcome the evangelical message in its unadulterated primitive Christian form as it has been maintained in the Orthodox Church. This vision is not motivated by self-interest, because the Orthodox truth is universal and is offered to all, and the Orthodox Church is not centralized but is pleased and happy to see local Orthodox communities growing within their own cultural, linguistic and sundry structures. The great body of Slavic peoples who were christianized in an orthodox manner without losing their Slavic heritage, as well as other peoples echo this fact, for which no further proof is necessary.

      Thus I can envision the Orthodox communities and parishes expanding and embracing their fellow citizens, free and unhurried so that the little leaven of the Orthodox Church may ferment the extensive, good leaven of Canadian society so that from the expanded Orthodox Church splendid fruit may be borne for all the Canadian people both Orthodox and not.

      In order to make this vision real, the Orthodox are obliged to keep the Orthodox inheritance alive and unaffected by widely circulating currents of presumed aggiornamenti, which are essentially secularizing trends, for all the virtue and worth of Orthodoxy lies in the immediacy of its relations with the divine, with our Lord Jesus Christ, whose body it touches, whose image it venerates, with the Saints whose holy relics it reveres, and most particularly, with the Most Holy Theotokos whom it honours exceptionally, but first of all with that uncreated energy and grace of Godhead which it perceives operating within itself.

      For Orthodoxy is not theoretical teaching and a statement of faith, it is real life, an experienced truth, it is the substantial alteration of human nature by force of blending with Divine Grace. It is Divine Grace which will work its influence on our brothers and sisters if they behold its radiance as it were, emanate from us and not our human efforts and desires. This is why the disclosure of Orthodox life would not be a matter of organization and human activity , but the living experience of its grace, diffusion and effect. Besides, an entry into the Orthodox community means an entrance into the place of grace rather than a membership in an association.

      It goes without saying that the Church employs all material means in a supportive way due to the human person s dual form. It baptizes with water, but in the Holy Spirit. It teaches through the blessing, but in the Holy Spirit. It grants forgiveness through the blessing, but in the Holy Spirit. It follows that it is always the Holy Spirit and not material means that we seek and operate. This is why we say that we must save the inheritance of life and not solely the body of teachings or material objects, without saying, of course, that we have no interest in them.

      Let us place our hope in the fact that this inheritance of spiritual life will not only be preserved but cultivated and made to increase. So far as we can observe, we consider this hope assured. Let each person direct their interests according to the measure of his or her capabilities and zeal.

      We as your spiritual Father and our Mother the Holy and Great Church of Christ do pray to the Lord concerning this with all our heart.

      Raising the cup according to the custom, we drink a toast, asking the Lord to transform the thankfulness and gratitude of our heart into divine zeal within your hearts, in awareness and in warm concern for our profound faith, and in a genuine life in His grace. Unfortunately, many falsified imitations exist that deceive many, and we beg your love in abstaining, and in advising others to do the same.

      Once again, may we drink a toast to your health, long life and progress, to all our People and all the Canadian people with the hope of seeing you once again soon, according to the good will of the Lord.

      Rejoice, in the Lord always, friends and brethren; and again I say, rejoice. The Lord be with you. Amen.

 

 

 


 

REMARKS
OF HIS EMINENCE METROPOLITAN ARCHBISHOP SOTIRIOS
WELCOMING HIS ALL HOLINESS
PATRIARCH BARTHOLOMEW I
TO LAVAL, QUEBEC
June 1,1998


Most Holy Father:

 

Tonight, we are in Laval, the young and progressive city in this area. However, Most Holy Father and Shepherd, the off-spring around your table this evening have come from all over this region and especially from Montreal, that is, the royal mountain. In your person, we all look up to you as the most high summit of the Orthodox faith. The exceedingly high tower of love and spirit. We realize that this is the last day of your visit to our beloved country of Canada. We behold you giving us your final farewell. We already feel the pain of separation. We are hurting, for we will miss you. No, it is not Great and Holy Friday. You are not departing for Golgotha. We have no doubts about the victory. Nor that you will suffer. We live in the Resurrection of Christ. We live in the time of grace and the great blessing. We are living in the time between the first and the second coming of Christ. Because you are "in the image and in the place of Christ", we feel rather, as if we are living on the Thursday of the Glorious Ascension of our Lord. You are leaving us, but you will return to your throne at the Ecumenical Patriarchate. You will continue to guide the ark of the Oikoumene as Christ wishes and guides you. We know that you will not forget us. We will be brought to mind in your daily prayers. We will be in your thoughts always; in your daily concerns and in your love. I assure you, Most Holy Father, that you will be in the hearts, the souls and the daily prayers of all of us. You always are and will continue to be. But now that we have met you, you will be remembered even more fondly and fervently. Everywhere and at all times, "we will confess your grace; we will proclaim your mercy; we will not conceal your gracious acts." Most respectfully, Your All Holiness, we ask you to give us your blessing. Tell us words that spring forth from your heart; words of wisdom; words of encouragement; gentle words that will soothe the pain at the thought of your departure from us.

 

 


 

TOAST OF HIS ALL HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
AT THE BANQUET GIVEN IN HIS HONOUR
BY THE MAYOR OF MONTREAL
PIERRE BOURQUE
June 1, 1998


Your Worship, Lord Mayor of Montreal,
Most Reverend Metropolitan Sotirios of Toronto,
Distinguished company,

It is with great joy and sentiment that we find ourselves seated at this cordial dinner, offered most kindly by you my Lord Mayor and friend, known to us from your visit to our venerable throne at the Phanar. Our joy is manifold as we sit with choice company with whom we share this joy, since joy multiplies as it spreads and becomes a shared possession. Furthermore, the mutual respect and love that connects us, entails the reciprocity of joy and honour and spiritual benefit. This sense of reciprocity and communion of life, joy and sorrow is a fundamental element of Christian life. The Apostle Paul s exhortation: "Rejoice with those who rejoice and weep with those who weep" (Rom. 12:15) is well known. Every society, to a different degree, obviously, is based on the existence of this reciprocity, from the narrowest, the family, to the wider municipal, and the widest national, and hopefully world-wide international community in whose life today the evidence is not very encouraging.

Despite the widely held belief that everything is done based for the sake of material benefit, examining the situation more closely, we observe that in international disputes, rational judgment does not prevail and true interest is not always served. On the contrary, actions covered under the cloak of the national interest are frequently conducted by various impulses that become harmful for those who carry them out.

Again, the Apostle Paul illumined by God wisely suggests: "Let each of you look out not only for his own interests, but also for the interests of others" (Phil. 2:4), it is the implementation of this suggestion that is necessary for the cooperation and the peaceful co-existence of mankind, constituting the unique foundation for every well functioning society.

The unrestrained individualism and the indifference for the reasonable interest of our neighbour cause disputes and quarrels and conflicts and confusion which in turn harm even the individualist.

However all this is well known to you all, the partakers of this common table, who actually apply them. Consequently we would like to express to you our warmest paternal congratulations, our sincere thanks and our fatherly pleasure.

Being unable of rendering recompense worthy of your contribution and because of limited human capacity, we pray to the infinitely powerful and almighty Lord our God so that he may repay you according to your, kind heart and fulfill your every good desire. And so, raising the cup, we drink to you Lord Mayor, for all who partake of this dinner and for all the progressive citizens of the city of Montreal to whom we extend our warm fatherly and patriarchal blessing and prayers. So be it.

 


 

GREETINGS OF HIS ALL HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I

AT THE RECEPTION GIVEN IN HIS HONOUR
BY THE MAYOR OF MONTREAL
June 1, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Your Worship, the Esteemed Mayor of the City of Toronto,
Beloved spiritual children in our Lord,

"Behold how good and how pleasant it is,
for brothers to dwell together in unity!" (Psalm 132:1)

With these words, the Prophet-King David blesses those who as brothers, live together in peace amongst themselves, offering by their example and by their lives in general, an example to be followed, and at the same time, an enjoyable experience for themselves, and a joyous icon of unity for all others. This image constitutes whatever good there is to be found, in the joy of inter-personal relations. It is for this reason that it invites and draws Divine Grace, "for there the Lord commanded the blessing" (Psalm 133:3).

This common celebration and gathering of so many young people is indeed a great blessing for all Orthodox youth: of Greek, Ukrainian, Serbian, Russian and other ethnic backgrounds who belong to the Orthodox Church, together with those Canadians of a variety of backgrounds who are here with us today. All of you have gathered at this joyous celebration to honour our Modesty, together with the members of our esteemed entourage, upon our arrival to this beautiful, hospitable and blessed city of Toronto. From the depths of our heart, we thank and glorify God for His many blessings, and we thank all of you for your warm and cordial welcome to this, your great metropolis. This city and its surrounding area at one time, opened its hospitable arms, and welcomed, as a great and loving mother, your fathers and forefathers. All of you who were born here, first saw the light of day; your hopes for the future; the prospects for your own personal dreams; but also the possibilities for repaying back the many blessings and benefits to the never to be forgotten, ancestral homes of your forefathers.

We know that you accomplish many great things here in this beautiful part of Canada, and for this, we glorify God. In this great land, my beloved and much desired spiritual children, our most Holy God in Trinity, willed for you to further your education and studies; to acquire professional talents and to embark on professional careers; to excel in academic studies, as well as in business careers; and in your social and economic lives in general. Your parents and your fellow brothers and sisters of the same ethnic background, justifiably boast and are extremely proud of these, your proficient accomplishments. Your local communities do not hide their unfeigned joy in your many successes, your progress in all things, and their cooperation with you. Even if you have totally immersed yourselves in the life of your local communities, and have become identified with it, you have not forgotten your roots, your heritage, and your places of origin. The traditions of your parents and your grandparents: traditions of language, religion and culture - nurture you and enrich this relatively new land of Canada and its society. At the same time, they constitute a permanent reference to your past, upon which you are building your future. You are fortunate to be able to combine this great patrimony you have received from your parents, with that of Canada, which offers you traditions of freedom, toleration, and creativity. This is why the joyous leaping within your hearts, frequently crosses the Atlantic, and arrives in Europe and the east: so that you may be exposed to the nostalgia of Ecumenical Orthodoxy that is to be found in these places: from Constantinople to Thessaloniki and Athens; from St. Petersburg to Kiev; from Crete to Cyprus; from Jerusalem to Antioch and Alexandria. All of you constitute together, the "golden hope of the Orthodox diaspora", but also a vital dynamic for the optimistic directions and orientation of today's Canada, as it prepares to enter the third millennium.

We are quickly marching into a new period of history - a period in which scientific, technological, genetic, communications and cultural achievements - will all be tested. Perhaps, more than at any other time, spiritual values, ethical qualities, and social and political institutions will be tested even more. The international and especially ecological consequences of this testing, will perhaps prove to be dramatic for certain regions of our planet. However, as we behold your youthful enthusiasm, your personal thirst for life and creativity, we are filled with much hope and optimism for the future.
The Church looks to you, beloved young people, and expects great things from you, for it has entrusted you with your enthusiastic love for Christ and your fellow human beings. It looks to you with hope in your love for that, which is true and authentic, and for your turning away from whatever is hypocritical and counterfeit. The Orthodox Church - being in the world, but not of it - contains a most precious and rich tradition, which you are called to seek; to become more acquainted with; and to make your own. The Orthodox tradition in which you were raised and nurtured; where you were brought up "in the training and admonition of the Lord" (Ephesians 6:4) - revealed to you the true values and the goal of life, as well as the value of authentic human relations and responsibilities. Your Orthodox tradition has taught each of you, what is your real destiny and your role in society and in the world. All of these truths and objectives that your Church has given you, have been illumined by faith in the creation of man, according to the image of God. We behold in the human person, the harmonious implanting of the divine characteristics of God. This places this so-called earthly man, to a much more exalted position according to the will of God, and this reminds him that his destiny is to become a "god by grace". Man fell away and deviated from the original intended purpose for which he was created, by abusing his gift of freedom. Man sinned, and thereby turned away from God. With the Incarnation of Christ - the Word of God - and His resurrection from the dead, man has been forgiven and granted anew, the filial relationship between God the Father and all mankind. This divine adoption of humanity is made manifest in the many heroic deeds of the martyrs and the Saints - who performed their feats often outside of their own nature, and also in the miracle of the survival of the Church down through the ages, despite the continuing and unrelenting persecution of the Church to this day.

This divine property within each Orthodox Christian, creates within him, the Orthodox ethos or character. This is the ethos worthy of God, whose children we are: to be magnanimous, generous, brave, fearless, and decisive; but at the same time, patient, most merciful, compassionate, completely forgiving, tolerant, loving, understanding, helpful, altruistic, and willing to do works of philanthropy.

Blessed spiritual children in the Lord: the Orthodox ethos or character is not comprised of a false expression of binding rules and canons, which mandate what is allowed and what is forbidden. The Orthodox ethos is not exhausted in catalogues of rules and canons. It is constituted in the fruit of living faith and freedom, as well as in the spiritual struggle toward perfection - which surpasses the enumerated commandments and virtues, whose false and pharisaic observance oftentimes results in the spiritual deterioration of man. The Orthodox ethos especially is identified in the cultivation of the fruits of the spirit: with faith, hope and love - the latter being the crown of virtues. It is the love and the grace of God, which transforms, transfigures and changes man. These virtues also bridge the vast distances of hostility, rivalry, and clashes, and they do not allow that which may bring sorrow to God; sorrow to one's neighbour; and sorrow to our own selves - caused by words, thoughts, and actions that are totally opposed to the content of our divine origin. Here is where the internal content of ethics is to be found: in the mystical dynamism and power of the Saints - the righteous men and women and the martyrs of our faith. But they may also be found in the criterion of the authenticity of the faithful, who live and who are politicized "in the image of Christ".

It is this Orthodox ethos or character that you are invited to attain and live out, here in Canada as Orthodox youth - in a spirit of love, understanding, reconciliation, and cooperation with each other. This same spirit may also compel you to politely and courteously compete and contrast your beliefs, with those of young people of other Christian confessions, who may respect the divine icon in man, and who struggle for the common good of all - without fanaticism, bias, ideological persistence, or the creation of political absolutes, and racial or phyletistic extremes. The Orthodox character embraces all people in the world and all creation. It suffers on behalf of people, and concerns itself with creation. It points to and directs all toward respect for laws and institutions, the building up of one's personality, and the transformation of a Christian to "leaven", who should be prepared and capable of transforming and transfiguring all of society.

In times especially of ethical and political crises, which somehow seem to repeat themselves in cycles through out the course of human history, we observe a tragic decline in values, where new heresies appear, along with disturbances between peoples and nations. Dangerous legal and institutional improprieties - such as those we see in our own times - are becoming more frequent. The Orthodox character - the ethos of the Church - constitutes an indicator and a rule of life for all levels of human and social relations. The ethos of the Church sustains and supports the institutions and laws of society. For this reason, it is necessary to continuously transfer this ethos of the Church to the laws and institutions in society - especially those dealing with social cohesion, such as the family and places of teaching and learning. It is necessary to build up and to preserve within the family, relations of sincere and unfeigned love, so that we can make this family to truly be "the Church within the home". The family which is pious and observant can succeed in preserving the faith; by directing "in the fear of God", the training and learning of the faith; by cultivating an Orthodox character; by teaching virtue; and by offering examples of true Christian living to be imitated.

It is this Orthodox ethos and character which has supported your parents up to this day - and despite the unfavourable conditions they experienced in trying to maintain and pass on to you, their faith and culture; despite the difficulties and the problems they encountered when they first came to this country; they persevered and showed that they know how to believe, to persist, to struggle and to succeed. The greatest proof of this is to be found in the Communities your parents and grand-parents have created and sustained; the beautiful temples of worship which they have built; the honoured name and the patrimony they have offered you; and the respect and admiration they have earned from the local community around them.

Dearly beloved and blessed spiritual children in the Lord:

In visiting Canada and this, your great city of Toronto - which boasts over three million souls - we encourage all of you, with deep paternal love, to remain and to "continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel..." (Colossians 1:23). Our religious and cultural traditions supported and unified our peoples at difficult times in our nations' history: make use of these most important gifts, so that they can continue to be a source of strength, and a continuation of your precious religious and cultural heritage that deserves to survive and thrive here in Canada. For this reason, never allow other doctrines, foreign teachings, or newly manifested traditions to change and alter your precious ancestral traditions or change your life; your existence; and your creative role in this hospitable country of Canada. Always remember the wise words of St. Paul, the Apostle to all the nations, who said: "do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God" (Romans 12:2).


In closing, we wish to thank and congratulate all of you who organized and who participated in this bright and joyous celebration, so pleasing to God. We bestow upon you all, the righteous praise and commendation of the Mother Church - the Holy and Great Church of Constantinople - and we paternally pray that "the grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit, be with you always" Amen.

 


 

ADDRESS
OF HIS ALL HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
AT THE BREAKFAST FOR THOSE WHO
ORGANIZED HIS VISIT
TO MONTREAL
June 1, 1998


Most Holy Metropolitan of Toronto, Sotirios;
Beloved children in the Lord,

We greet wholeheartedly all of you who share this cordial repast with us, which allows us the possibility of a more intimate exchange and acquaintanceship, given that the brief span of our stay, and punishing schedule that did not permit a more comfortable exchange.

We would like to express our profound delight to all of you for being in the midst of our dear countrymen and dearly beloved children of the Church and of our own Modesty, and notably with children who betray substantial filial sentiments towards the Mother Church and to our modest Person, in taking up the burden , cares and labour to fully organize the arrangements for our formal Patriarchal visitation in Montreal.

We would like to express our warmest appreciation to all who made efforts toward this formidable and multifaceted operation and we wish from the bottom of our heart that our Lord will render them a manifold reimbursement through His divine gifts for their work.

We congratulate you for your sentiments of fondness for your own kind and for Christ and for your willingness to make a contribution , a witness to the fact that the early Christian spirit of facing exigencies in common lives in your hearts, a spirit upon which the Orthodox Church has based itself, for as you all know she rests at all times on the foundation of love and in the input of her children.

This most excellent relationship between clergy and the people can be attributed to the fact that in the Orthodox Church an exclusive, controlling and hereditary body of clerics which alone deploys the priesthood, was at no time created, but the clergy at all times arise from the people and at most times contribute more than they might gain. For this reason are they loved by the people as fathers in the midst of the family in Christ, and as diaconate and servants of their Christian brothers and sisters and not as masters.

Therefore we now extend our thanks and appreciation for all you have done to facilitate our mission and we submit to you that our paternal love is infinite and our fatherly embrace immense.

Placing our hope in a future encounter with you within a greater time frame, may I lavish my hearty paternal and Patriarchal blessing and prayer upon you.

The grace of our Lord Jesus Christ and Hid boundless mercy be with you all.

 


 

HOMILY
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
AT THE SERVICE OF VESPERS
IN THE HOLY TEMPLE OF THE ANNUNCIATION
OF THE THEOTOKOS MONTREAL
May 31, 1998

Most Rev. Metropolitan Sotirios of Toronto
Beloved children in the Lord

We give glory to the all-merciful Lord, the giver of gifts, and express our gratitude to our Most Holy Lady the Theotokos who has accounted us worthy to come together and pay reverence in this Holy Temple which honours Her Annunciation Feast, surrounded by beauty, to meet you all the beloved children of our Modesty.

Having made our way from the City of the Most Holy Lady Theotokos, the Champion Leader of our steadfast Kind we have now entered, with gladness yet another Holy Temple dedicated to her. And so we reflect on the great reverence which our nation reserves for our Most Holy Lady, and on how great a number of Holy Temples we have passed through are honoured by Her name, as we trace our sacred humble pilgrimage through the inhabited world.

We convey to you out of Constantinople, the grace of the places of holy pilgrimage and monuments of both our Faith and Nation, the blessing of our many holy predecessors on the Ecumenical Throne and great Fathers of the Holy Church, Gregory the Theologian, John Chrysostom, Photios the Great, Philotheos Kokkinos among others, of the thousands of martyrs and resplendent ascetics, and greetings and prayers of the remnant of Orthodox Christians there.

As we celebrate the radiant service of Great Vespers, and view the dignified bearing of the congregation within this place, listen to your fine and genuine pronouncements, and hear the sonorous, moving holy psalmody, we are confirmed in the scope, dynamism, organization and piety of the Greek Orthodox in this locality ; and we stand here amazed, considering that the Greek Orthodox presence in Montreal, one of the largest and most cosmopolitan centres of the American continent, possesses a history of only few decades.

My beloved children in the Lord

Our Lord loves those who are humble and blesses their earthly life and works. It is the Most Holy Theotokos who serves as an example of a humble person, but in Her case received not only the blessing of God, but also God in His flesh. Her modesty and state of holiness is also revealed in her response to the Archangel at the Annunciation : "Behold, I am the handmaid of the Lord; let it be to me according to your word " , a reply which constitutes mankind's affirmation of the fact of the divine Economia, and since the Theotokos was more humble than any human person, for this reason she was shown to be holier than all the Holy, more honourable than the Cherubim, and more glorious beyond compare than the Seraphim and the Mother of our God.

My conviction is that the fact of the dedication of this Temple to the Annunciation discloses the love of Greeks for the virtue of humility. We rejoice and take pride in the industry and distinctiveness of our children in Christ, in this great, populous and important city in the many levels of their earthly existence.

Our Holy Tradition and our civilization, in which humility and love occupy a central place are not sole property of one nation or race. They belong to all mankind, regardless of nation, race, colour, language or place of residence as they strike chords in man's more profound inclinations and quest, and also because they rest upon the truth revealed through our Saviour Jesus Christ come down to us through the Holy Apostles, the Fathers of the Church and our humble and unknown ancestors.

And in such a tolerant and multicultural society as this, in which every element of the inheritance of its ethnic and cultural communities can obtain particular care and solicitude, the input of our Tradition may prove timely. The degree of the flow depends on us, beloved children in the Lord.

Keep alive therefore. the Tradition of our revered Nation, imitate the humble profile of our unseen ancestors, draw the grace of the Lord upon yourselves so that through your own existence, words and works, you may confirm your fellow citizens concerning our truth and help them to gain their soul's desire.

Therefore, we beseech our Ascended Lord, through the intercessions of His meek Mother of All-encompassing and Surpassing purity and all the Saints, that He instruct you in that uplifting humility and fully sanctify you for the glory of His most Holy Name.

May His divine grace and boundless mercy be with you all.

 


 

STATEMENT OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH BARTHOLOMEW I
UPON HIS ARRIVAL IN MONTREAL
May 31, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Honourable representatives of the government,
Beloved faithful of the Church of Christ and of our Modesty


We have already reached the seventh day since our arrival in Canada in order to undertake our official tour of the Orthodox parishes of the Holy Metropolitan See of Toronto and of the Ukrainian Church in Canada. We offer our thanks to God for having made it possible for us and our honourable fellows to visit the renowned city of Montreal which is home to many Orthodox.


As we have said on another occasion, the Ecumenical patriarchate is an Ecclesiastical institution having its see in Constantinople and a life of close to sixteen centuries. It enjoys the privilege of being the first see in importance amidst other Orthodox churches; however its prerogative is not administrative since its role is to be the coordinator of the Orthodox Churches. Its spiritual prerogative extends throughout the world except those jurisdictions which fall under the Autocephalous churches. The newly founded Metropolis of Toronto, amidst those active Orthodox in Canada, belongs to the Orthodox Patriarchate; formerly this Metropolis formed a bishopric of the holy Archdiocese of America and is made up of Greek communities and parishes. To this metropolis also belongs the Ukrainian jurisdiction, made up of Ukrainian communities and parishes.

The relationship between all the various Orthodox structures and of other faiths and heterodox confessions is marked by excellent cooperation.

We express our satisfaction with the experiences marking our tour, our joy at this visit of the great city of Montreal and of our meeting with the faithful of the Church and of the local leaders of civil life. We also express our gratitude to God for having allowed us this occation, for your warm welcome, your expression of thanks and wise words as a sign of your love for us.

Unfortunately, time constraints do not allow for a closer communication with the members of the Orthodox Church. However, our heart warmly embraces all those living here, and our prayers and blessings are directed to God so that He may extend His protection and mercy to all, that he may bless their work, that He may grant them health, long life and progress, and that He may direct their hearts to Him, since only through His grace and blessings shall we receive our desire for well-being.

The grace of God be with you all.

 


 

HOMILY
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH
BARTHOLOMAIOS I
AT THE PATRIARCHAL DIVINE LITURGY
IN MAPLE LEAF GARDENS
TORONTO, ONTARIO

Sunday, May 31, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Beloved Children in the Lord,


Great and unbounded indeed is the joy of our Modesty, Your Ecumenical Patriarch, and our esteemed delegation today, because we were rendered worthy to worship God together with you - the beloved children of the Mother Church - the Holy and Great Church of Constnatinople. We have come to you from so far away - from the venerable see of the Ecumenical Patriarchate. We have come to renew the ties of the Mother Church with her spiritual children here in Canada, who are so far from the Mother Church in terms of geography - but who are yet, so close to her - in as much as the heart and feelings are concerned. These same feelings of love and affection also fill our heart today, so that we can say with all sincerity, that we experience that same radiant joy and gladness that the first Christians had, as St. Luke describes in the Book of Acts, where he writes: "those who believed were of one heart and one soul" (Acts 4, 32).
In those first days of the Apostolic Christian community, the relatively small numbers of those who believed, were of one heart and one soul, living together peacefully as one family - and this permitted the sharing of goods in common. We see this today and encounter it in the monastic cenobia, where everything is shared in common as one united family. Today, the incomparably superior sharing of spiritual goods, rather than material, which we live out and enjoy in our Holy gathering today, allows us to be united - not only with each other, but especially with our Lord Jesus Christ, who is the Giver of all good things. This identity of hearts and souls with unity, permits the community to share in the blessings that God has given us, according to the needs of each. It is this type of unity in Christ, that creates cross currents and offerings of love, combined with all, that love judges suitable for a collective offering.
Since the first day of our arrival in this beautiful country of Canada, you have bestowed on us, extraordinary and lavish hospitality. We have offered our love to you, together with our most fervent prayers to the Lord, for your health; for your longevity; for your beloved children; for your progress in all endeavours; and for your every need in life - both spiritual and material. Above all, we offer you our paternal words of counsel and encouragement, which can bear fruit in your lives and in the world. If you nurture and cultivate them within you, then many good and positive things will result, both for yourselves and for your environment. These results will be seen in the family, the community, and our nation.
The value of the words we use today, are somewhat cheapened and less respected than they once were, because there is frequently an abuse of them, and also because they often do not display particularly notable content. Everyone uses words to communicate, and in doing so, they often fill their minds with new ideas; with methods of how to succeed; with guidelines for making more profits; and with various promises of every kind. But the word which we, as your spritiaul Father, offer you today, is the Word of God - true and tested over the centuries. It is the Word of God that our Holy Church offers you at each liturgical celebration, through the mouths of her celebrants, and this is to be found in her sacred books, and in the writings of the Holy Fathers.
It is true that the Word of God - due to time constraints - is offered to you in small passages every Sunday. But it is most important for all to remember, that you must be nourished by God's Word daily and continually, in order to develop and grow spiritually. Just like an infant is continuously cared for and nourished, so that it may one day grow to an adult; in the same way, we must be continuously nourished by God's Word so that we can develop into spiritually mature Christians. If you do not nourish yourselves continually, then the Bible teaches us that you will die spiritually due to a lack of spiritual sustenance. Consequently, it is not possible in a single homily or sermon, for all the important and useful truths to be contained. Just as each kind of nourishment has its own ingredients, as well as other unique preparations that comprise the necessary substance of life; so it is with spiritual nourishment. Every sermon you hear; every Christian book which is read; each time we participate in the Sacraments of the Church - these all feed the soul and contribute to the development of one's spiritual life. Concluding these introductory remarks, we will now offer to your love, a few opportune words about God.
Today, our Holy Orthodox Church celebrates a great feast: it is the Sunday of the Holy Fathers. The Church honours, preserves and exalts the three hundred and eighteen God-bearing fathers, who gathered together at Nicaea in Bithynia where the First Ecumenical Council was convened. They bequeathed to the Church - with loud acclamations and eloquence - the great mystery of theology. They acclaimed the true doctrine - that is to say - of the one nature of the Father and the Son, and the Holy Spirit. They chased away the ravenous and dangerous wolves of Arians, who sought out Christians in order to convince them to leave their churches. The Holy Church of Christ celebrates the Feastday of these great Fathers as an eternal commemoration. The Holy Fathers of the Church provide sterling examples to all, and especially to youth, for the sake of whom she shows the life and the accomplishments of those, who have attained holiness through their life in Christ. The Church Fathers are our examples of how to attain holiness, for they struggled against their passions in order to attain virtue. We propose to you, our genuine spiritual sons and daughters, to fight the good fight, and to remain firm in the tradions that you were first taught by your parents. Though their shining example, we too are urged to display a paternal interest superior to that of a natural parent. Their paternity springs forth from the paternity of God, to which it refers. In our age, many young people who are deprived of a natural father, keep searching for the support of a father figure; and not finding it, end up in psychological states from which they cannot extract themselves. The only way out of this delemma, appears to be the sense of spiritual paternity and, through this, of divine paternity.
The message of the Church to young people, is not confined to councils and legal phrases. It is rooted in reality and it is forceful, because it functions without violating liberty, and with reference to a concrete and incarnated ethos of patristic love and fatherly care, as lived by genuine and authentic Fathers.
The hymns and readings of the today's Feast underlined in scripture, those elements which comprise a true Father, living for every young person in every age. The first element comes from God the Father in heaven, who sent his Son - our divine brother - into the world to save mankind. The divine love of God the Father for their sake, is at the same time ecstatic and sacrificial.
The second element comes from the God-bearing Fathers, who took care to guard their spiritual children from false teachings, which lead them astray and into perdition. The third comes from today's Epistle reading. In it, the Church Fathers teach each and every one who hears it day and night. Secondly, the same Father is, as much as he can be, not a weight upon his children. For the most part, he sends up warm intercessory prayer to God for them.
Our Orthodox Church has always had such Fathers and Mothers, who are full of love; interest; Divine wisdom; and self-offering. Because the needs of the Church are so great, the Church continually calls out to those who desire to enter the ranks of the fathers. In the lands of the diaspora, the needs of the Church are greater, because the distances are so vast; the scattering of Christians equally distributed - so that ministry to the faithful is sometimes difficult. Consequently, the words of the Lord have a greater application here than elsewhere. I urge you to pray, so that the Lord may send out workers into His vineyard. It is a demand of prayer which is always relevant, but on the whole, most often forgotten.
These, in brief, are my comments as far as the Feast of the Holy Fathers of the First Ecumenical Council are concerned. Having completed the greater part of our visit to the Holy Metropolis of Toronto, we express our great satisfaction with the progress that has been made. This success and progress is apparent in every city we visited, and especially with our beloved compatriots, and by Orthodoxy in general. We offer our cordial thanks to all those who worked so hard for the successful realization of this Patriarchal visit.
We bestow upon them, our whole-hearted paternal and Patriarchal Blessing; and to all the devout people and the Reverend Clergy of the Holy Metropolis of Canada; but also to the entire people of the Dominion of Canada. Our prayer is fervently offered up to Lord, so that He may shelter and protect you all, through the intercessions of the Holy 318 God-bearing Fathers - granting unto all, every useful divine gift in their time of needs.
Beloved spiritual children in the Lord: may the grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit, be with you all, Amen.

 


 

Toast and Homily
of His All Holiness
Ecumenical Patriarch Bartholomew I
at the Grand Banquet
Toronto, Ontario

Saturday May 30 1998


Most Reverend Metropolitan Sotirios of Toronto,
Esteemed Members of the Federal, Provincial and Municipal Governments,
Distinguished fellow guests,

It is with great joy that we find ourselves among you today at this festive banquet, and thank you from the depths of our heart for your love and hospitality.

We feel great joy when in our journeys, we visit several places on earth, and always meet people of the Holy church of Christ, who live and work together peacefully with the rest of the people of the world. At the same time, we see, in reality, the universality of the Church of Christ. We see that the Divine world is witnessed by those who labour for the Gospel of Christ, and that it remains alive and life creating to the ends of the inhabited world.

The universality of the Church of Christ and His Gospel, though, calls every Christian to become ecumenical. It calls us to approach and surround all people with infinite love. "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Galatians 3:28).

This of course does not mean that the idiosyncrasies and the differences among people are abolished or ignored, but that they are overcome by Christ. there have always been and will continue to be, as it is natural, men and women; Jews and Greeks, and many other nations - but we can approach each other, and live peacefully in harmony, and be united as one person in Christ. And if this is not feasible, due to differences in faith, we Christians, with our faith and love of Christ can, and ought to go beyond the various differences and distinctions in the world, and to live with each other in peace, harmony, love and unity. This is the constant preaching and message of the Ecumenical Throne of Constantinople, which by the Grace of God, is our See.

The differences and distinctions between nations and people should not constitute negative elements, which impose divisions and separations, but instead, they should be occasions and opportunities for harmonious rapprochement and cooperation, provided that each one of us is not self-centered, but share our own talents for the common benefit. We should not isolate ourselves, nor hide behind our individualism, but instead, we should open up to our fellow human beings, approaching them with love, and offering our personal talents and ourselves to the service of a community of love among our fellow human beings.


The Church of Christ initiates the work of approaching our fellow man and the whole creation with its liturgical life and its teaching. And only when we live according to the mind of the Church are we, truly, members of His Body, following the footsteps of Christ. A contemporary ascetic said that "to follow Christ means to open ourselves to the consciousness of Christ Himself, who brings within Him all humanity; the entire tree of humanity without forsaking one leaf."

When we acquire this conscience, we become the fellow man of our neighbours, as did the good Samaritan of the renown Gospel passage. Then we become ecumenical men and women, and see all people as one person, because we see in the face of each individual - Christ Himself. "Seeing your brother, you see the Lord your God."

Brotherhood is the innermost desire of all people at all times, although the madness of destruction of fellow men, often prevails. This desire is especially predominant in our era. Our culture assists people to communicate with each other in amazing ways; to approach each other by putting aside obstacles and overwhelming distances. Unfortunately, people choose not satisfy their desire for communion with their souls, but instead, they prefer to remain isolated - in spite of the presence of the above means, and despite the fact that they live in densely populated cities and crowded habitations.

The disruption that we perceive and feel in our life does not originate from external causes, but comes from within us. The disruption of the world is the imprint of the internal disruption of man. The focus of world corruption dwells in the human soul. And the splitting of the soul is more powerful than any external disruption. For that reason, the basis for the unification of the world, resides in the soul of man - in the heart of each one of us.


Therefore, let us not expect brotherhood to come from external schemes or systems - no matter how useful they seem to be - if they do not coincide with the internal rehabilitation and the accomplishment of man's wholeness. True brotherhood is not created by international systems or mottos, but is built by the development of an ecumenical conscience. Each person can become ecumenical, when he overcomes his internal disruption; when he fights his passions; and when he abolishes the Law of Sin which acts inside him, with the Grace of Christ and His Church.

Your Worship,
We pray that this spirit of love, unity and the universality in Christ, may brim over and govern the hearts of all. We raise our cup ,and toast and propose a toast, thanking you for this beautiful event.

 


 

TOAST OF HIS ALL HOLINESS
THE ECUMENICAL PATRIARCH BARTHOLOMEW I
AT THE BANQUET OFFERED IN HIS HONOUR
AT MAPLE LEAF GARDENS
May 31, 1998


Most Reverend Metropolitan Sotirios of Toronto
Beloved brother in Christ,
Distinguished fellow guests,

Recently, a great discussion has arisen, concerning the responsibilities of laymen in the Orthodox Church. This issue has not been of concern in the Orthodox East for centuries, because, the Holy Fathers, who properly instructed us about everything, and the living tradition of the Church, have implemented a harmonious collaboration between the clergy and laymen, so that there is no imposition of the one on the other and the role of neither is ignored, but all are of sound judgment and cooperate in Christ.

It is characteristic that those who have the call and mission to the priesthood use, in the ecclesiastical prayers, vocabulary revealing that they feel that Christ acts through them and that they do not appropriate the spiritual power which accompanied their priestly status. Moreover, they repeatedly call laymen "brothers", placing themselves as individuals, at equal rank with them and acknowledging that the superior value of their priestly status belongs to Christ of whom they are mere instruments or simple agents.

The Orthodox clergy, acting in this spirit, are not possessed by the arrogance of those having authority, but by the humble disposition of ministry and service to their fellow men and brothers, by using the charismatic abilities attached by Christ to the priestly status. That is, the priest and the archpriest serve their brother, as the doctor serves his fellow man, without feeling that he, as an individual, has any authority over him other than the one necessary for the healing and salvation of his brother. Similarly, the layman trusts and respects the clergyman, as the one commissioned by God to offer him the Divine Grace, which is necessary for the fruitfulness in his life, for the restoration of his spiritual health, which is repeatedly pierced in the struggles of life, and his ultimate salvation.

In this way, each member of the Church has a talent or a ministry, as the Apostle Paul said, to remind us that God has appointed some to be deacons others to be Apostles, others teachers, others prophets, healers, etc., and no one who wants to work for the Church is turned away, but at the same time, nobody intervenes in the tasks not assigned to him, but assigned to others arbitrarily.

Our brothers, the Protestants, though, dismissed Divine Grace as unnecessary for the salvation of man, and therefore rendered the clergy unnecessary, for their work is the offering of Divine Grace to the faithful. As a result, the duties of the church are now performed by laymen.

Seeing this, certain Orthodox that are uninformed about the long-living institution of the Orthodox Church, think that it is possible that most duties in the Orthodox Church can be accomplished by them, and as a result displeasing claims and confrontations arise. Also, there are perhaps certain Orthodox clergymen, although this phenomenon is rare, who are influenced by the diametrically opposite policy of the Roman Catholic Church, which overemphasizes the role of clergy and as a result of that view, problems are created. These problems are not natural in the Orthodox Church, but are exogenous and transferred from the two other large Christian groups, the Protestants and the Roman Catholics.

Thus, instead of using the arguments of these groups and transposing this struggle between clergy and laymen that does not concern the Orthodox Church and was not born in the context of Orthodoxy, we ought to retrace our ecclesiastical history and Orthodox life and to conform with the beautiful practice of peaceful and harmonious collaboration of clergy and laymen, "... outdo one another in showing honour." (Rom. 12:10), so that unaffected by the foreign problems and controversies, we attain the realization of the genuine and true Orthodox mind, where we all "render honour where it is due allowing elders that rule well to be counted worthy of double honour, especially they who labour in the word and doctrine" (1Tim 5:17) and as such, in peace, love, mutual respect, and appreciation, let us attain, clergy and laymen united, the desirable collaboration that our fathers had.

 


 

REMARKS
OF HIS EMINENCE METROPOLITAN ARCHBISHOP SOTIRIOS
AT THE BANQUET WELCOMING HIS ALL HOLINESS
PATRIARCH BARTHOLOMEW I
TO TORONTO, ONTARIO
May 30, 1998

Most Holy Father:

Welcome to the city of Toronto, the metropolis of Canada. The mother Church of Constantinople, the city of Constantine, is present today here in the metropolis of Canada. This is truly a blessing from God. The hearts of each one of us exceedingly rejoice and are glad in this day which the Lord has made. Toronto reverberates with life, energy, activity and progress. Most Holy Father, you climbed the pinnacle of the Orthodox Church at a very young age because of these very same characteristics that you possessed. You are an inspiration to all of us, because of your youthful vitality; your extensive scholarly background and erudition; your energetic initiatives and activities on behalf of the Church; your success and progress in everything; and the depths and richness of your spirituality.

One of the famous landmarks in Toronto is the C.N. Tower. It is the tallest free standing structure in the world. Your All Holiness, you are the most exalted and the greatest visitor that we have ever hosted. Even more than this. You are our father - the Holy Father - the Ecumenical Patriarch - a pillar of light - our shining guide and mentor. You are our true leader, who has transformed authority and leadership into service unto the people of God. You apply in your ministry the words of our Lord: "whoever wishes to be first among you, must be last and a servant to all." You do not seek to be served, but you serve and expend yourself in serving society, the environment, humanity, and all creation in general.

The headquarters of our Holy Metropolis is also in Toronto, and it is the heart of the Orthodox Church in Canada. This heart is inspired in all that it does from the Mother Church and from yourself, Most Holy Father, and it beats rhythmically and with strength, sending forth from its vessels the dynamic and living nourishment of the Orthodox phronema and conviction to all. The Church gives life and vitality to all the members of the body, and it draws more and more persons to join the mystical Body of Christ. Most Holy Father, I respectfully request that you come to the podium. Bless all of us, and this city, which is the heart of Orthodoxy in Canada. Your presence among us, your love and your concern for us, invigorates us and enlivens us, and causes us to leap for joy. Since you possess the "words of life", tell us words of wisdom; words of salvation; words of true life; words of the life in Christ.

 


 

Homily
of His All Holiness
Ecumenical Patriarch Bartholomew I
at the Ecumenical Meeting with the
Heads of the Canadian Churches
Toronto, Ontario
May 30, 1998


Most Reverend Metropolitan Sotirios of Toronto
and beloved brother in Christ,
Dearly beloved brothers and sisters in Christ,

It is indeed a joyous event that all the representatives of the Christian denominations in Canada are meeting today. From the depths of our hearts, we greet everyone, and we express our sincere personal joy at this meeting. That which gathers us together today, is the common name that we bear: the Name which is above all names - the Name of our Lord and Saviour Jesus Christ! In regard to this, one would hope that the One who bears the Name that everyone reveres: the person of our Lord Jesus Christ - would be, for all of us, equally known and familiar - a fact which means that all would agree with those things by which He is known: His properties - and would also accept the content of His teaching. However, there occurs a rather sad paradox. Although we all revere Christ, and accept His saving Theanthropic work that He came to accomplish, we find ourselves in disagreement over the properties of His person, and also in relation to the content of His teaching.


These differences of opinion have sometimes resulted in the cessation of international dialogues between some of our churches, but we will not dwell today on the details. The important questions at hand are in regard to the variety of opinions over the principal reasons for our divisions, and the manner in which they may be healed and overcome - if this is to be desired and at all possible. These issues are raised today by us, in all honesty and frankness, and we believe that they deserve a response.


The present situation reminds us of the situation with the ancient Athenians, which St. Paul had to contend with during his visit to Athens. The Athenians all agreed that there existed a god who was unknown to them, and to whom they built an altar with the inscription: "To the unknown god" (Acts 17:23). We all, of course, agree that Christ exists. But when we consider the manner and the various ways in which we all speak and preach about Christ today, a third person hearing us - if he were to set up an altar as the Athenians once did - would most likely write: "To the Unknown Christ". Knowledge of God does not constitute knowledge of the historicity of His person, nor of the writings of His sayings or oral teachings - some greater and others lesser.


In any case, the issue that still remains unsettled, is in regard to the nature of the true knowledge of Christ. It is true that complete knowledge of the person of Christ is perhaps unreasonable and unattainable in this life, since it is impossible for any one of us to truly know any person on the basis of our human capacity to know. But if we remain at this level and abandon the attempt, we end up with baseless relativism, and in reality, agnosticism or absolute subjectivity. However, we all accept and know that Christ exists, and that He wrought for us a great work of salvation, and taught to us the way of salvation. Therefore, it is not possible for His Person to depend upon the subjective opinion of any one of us. Christ must be the same, yesterday, today, and forever (Hebrews 13:8). Since He is the same - eternal and unchanging - the problem of the various opinions regarding His person, can not be attributed to Him, but to us, who approach Him with various means of understanding and spiritual intentions.


Since none of us can support the claim that our personal experience of Christ is objective, we are all in need of accepted and faithful witnesses, who will positively report on the principle qualities and properties that exist together in the person of Christ. Every personal false opinion that does not harmonize with these faithful witnesses, should be abandoned in humility, and we should seek the reasons for any distorted teachings and opinions.


According to the teaching of the Orthodox Church, personal knowledge of God and the person of Christ, is attained in stages, and is offered to those who are pure in heart (Matthew 5:8); it raises us from glory to glory (2 Corinthians 3:18), and it develops according to the personal holiness of each person. Therefore, there is not a more reliable witness of Christ than this: the more holy we become, the more we will all agree about the person of Christ. There exists no hope in agreement over the person of Christ, as long as we avoid and distance ourselves from holiness.


This is how the problem over the dogmatic definition of the true image of our Lord Jesus Christ is regarded by the Orthodox Church: as a subject of agreement by the Holy Fathers of the Church, who acquired empirical personal knowledge of God, through their struggle to attain perfection and holiness. This question can not be settled as a topic of intellectual, historical or philological enquiry, since these disciplines attempt to draw an image of Christ, only on the basis of texts and other elements. To be more precise, this description - which is useful to all, to avoid being led astray - is always inadequate and insufficient to truly know the person of Christ, because what this issue demands, is our total identification and union with Christ. This is what St. Paul means, when he writes: "it is not I who live, but Christ who lives in me" (Galatians 2:20); the feeling (but not false illusions or speculation), that our members, are indeed members of Christ, as St. Paul so strongly emphasizes in 1 Corinthians 6:15. This is also witnessed to, by St. Symeon the New Theologian, and a host of other Saints. Therefore, knowledge of the person of Christ is not acquired through the accumulation of infinite knowledge about Him, but through experiencing full communion with Him: a total baptism in His very being.


We will be able to understand this if we consider that our practical and true knowledge of any person is also, as we mentioned previously, unattainable, without existential participation in his very life. Without this, everything we know about this person, no matter how much it is, is not enough to really "know" this other person. This ignorance of persons with whom we live and work as fellow citizens in society - this weakness and lack of true communion between ourselves - constitutes the tragic impasse of the isolated and solitary individual of our age. This phenomenon is not new for our age, if we remember Plato and his other captives, who could not turn to see the faces of one another.


Therefore, we conclude that knowledge of God on the basis of descriptive writings or treatises - even from those of Saints and from the Gospel - is insufficient, and this comprises the first necessary stage toward the development of our concern for a more personal knowledge and relationship with Christ. The way to achieving and acquiring this more direct and immediate knowledge of Christ, is through faith and love. By faith, we do not mean a simple faith - the reception of certain truths as truth - but our personal trust in our Friend and Brother, Jesus Christ, who never lets down or disappoints those who trust in Him. Faith and love are the elements of training that we need to acquire full knowledge of the person of Christ: superior to, and more secure than simple understanding. True personal knowledge of others comes only through love and communion with them - the basis and the foundation of which is mutual trust. St. Paul writes that love "believes all things" (1 Cor.13: 7), meaning that love trusts, and does not simply accepts all things.


It may be questioned by some - and objected to by others - whether or not, we Christians have true faith and love in the person of our Lord Jesus Christ, when others see how divided we are, and behold the vast array of opinions in regard to the person of our Lord. This is the case that they behold in the United States alone, where there are over 22,000 different and representative groups of Protestant confessions. This objection is quite valid, but we do not say that all that is needed is faith and love. We also spoke about purity of heart and about sanctification and holiness. According to the Orthodox tradition, purity of heart and holiness are gifts from God - the work of the Divine Grace of the Holy Spirit in us. But they are gifts that are offered only to those who struggle for virtue and perfection in humility, faith, love and fear of God. We must cleanse our own conscience, to the very depths of its being, from every kind of contamination, in order to receive these gifts of the Holy Spirit.


Human hearts which are not cleansed, are like a mirror, in which we see everything dimly today (1 Cor. 13:12), and which distorts the image according to the defilement that is within. Of this defilement, the Orthodox are quite conscious, and this is why they do not dare to accept that each individual's understanding of the face and person of Christ, is the true one, because one's view may be distorted by personal sin. Instead, they find themselves in continuous reference to, and permanent recourse to the image of the face of Christ, which the great cloud of witnesses - the Saints of the Church - recognized, and which the Church, as a whole, preserves.


This is how each person reproves and corrects himself, and all are corrected and reproved by the witness and the writings of the Saints who have adorned the Church. We should note that even the Saints are compared to one another, and no idiorhythmic peculiarities of each, is considered to be an expression of the whole truth. In this way, surety of faith is acquired, together with the continuation of tradition: not as a dead memorial, but as the vibrant and continuous life of the Church, guided by the Holy Spirit of God. Tradition in the Orthodox Church is not arrayed in opposition to the Holy Gospel, but it is Tradition, lived out down through the ages, that verifies the authenticity and the authentic life of the books of the Gospel. It witnesses to this life by its results in creation: through the coming of Divine Grace; through the work and energy of the Holy Spirit; sanctification; and the calling to account of all in the Holy Spirit (1 Cor. 2: 14-15).


We have spoken at great lengths in our homily about faith and our own experience of it. The conclusion of this small and intimate presentation to your love and for your consideration is that:
1) no one alone and for himself can know the true image or person of our Lord Jesus Christ. This persons needs to join himself to the living Body of Christ - the Church - and by his identification and union with Christ, become a communicant of His body and spirit, and in this way alone, come to existentially know Christ. 2) The true image or icon of the face of Christ can only be known and discerned by the Saints. The rest of us can know only in part, and in order to avoid being led astray, we are obliged to compare that which we have received as the true image of the face of Christ, to the life of the Church. 3) The face of Christ is recognized existentially through faith and love by those with pure hearts, who continually struggle and strive to cleanse and purify their consciences, in humility and the fear of God. This living knowledge of Christ is bestowed by Divine Grace to those who are worthy to receive the gift: not as a righteous reward for one's works, but through the condescension and philanthropy of God for His creation.


Repeating the words of the Apostle Peter, we also say to you: "what I have, I give to you" (Acts 3:6). May you preserve these words, out of love for our Lord and Saviour Jesus Christ. In regard to His person, may you deepen and expand your experience, knowledge, discipline and teachings of the Eastern Orthodox Church, to which we belong. With the guidance and direction of the Holy Spirit, may she preserve - as much as it is possible - truths that are able to fulfil and complete each other's faith, so that we may be made worthy to live during that blessed hour, in which we will all meet our Lord and Saviour. Then, we will behold the sacred beauty of His unique face "in another form" (Mark 16:12), different than that, which all of us has of Him today - so that we may come to know Him at the conclusion of our journey to the noetic Emmaus - at the common Banquet of the Kingdom, in "the breaking of the bread" (Luke 24:35). Amen.

 


 

CLOSING REMARKS OF GRATITUDE
OF HIS EMINENCE METROPOLITAN ARCHBISHOP SOTIRIOS
AT THE METRO CITY HALL,
TORONTO, ONTARIO
May 30, 1998


I raise to the heavens my mind, my soul, my eyes and my heart, and I thank the Creator of all who has made us worthy to have in our mist His All Holiness Ecumenical Patriarch Bartholomew I. He is the father of us all, the spiritual leader and helmsman of the ark of the world-wide Orthodox Church that sojourns in the world. On behalf of all the Orthodox Christians in Canada, I wish to thank His All Holiness for his love, his shining example of leadership, and his benevolence in coming to us. Further, I wish to thank our most popular mayor, His Worship Mr. Mel Lastman, the City Council, the Committee which organized these wonderful events in honour of His All Holiness, and all the good citizens of Toronto and Canada, for the wonderful manner at every city, in which they received the spiritual leader and father of all Orthodox Christians. The best way to manifest our gratitude, is through the proper carrying out of our duties, and I assure both His All Holiness, as well as the honourable Mayor, that all the Orthodox Christians will make a concerted effort to be sincere Christians of conscience, and good citizens of Toronto and Canada. Once again, with a grateful heart, I wish to thank all of you.

 


 

HOMILY
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW
AT THE YOUTH RALLY
FOR GREEK, UKRAINIAN & RUSSIAN ORTHODOX YOUTH
AT TORONTO CITY HALL - NATHAN PHILLIPS SQUARE

May 30, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Your Worship, the Esteemed Mayor of the City of Toronto,
Beloved spiritual children in our Lord,

"Behold how good and how pleasant it is,
for brothers to dwell together in unity!" (Psalm 132:1)

With these words, the Prophet-King David blesses those who as brothers, live together in peace amongst themselves, offering by their example and by their lives in general, an example to be followed, and at the same time, an enjoyable experience for themselves, and a joyous icon of unity for all others. This image constitutes whatever good there is to be found, in the joy of inter-personal relations. It is for this reason that it invites and draws Divine Grace, "for there the Lord commanded the blessing" (Psalm 133:3).

This common celebration and gathering of so many young people is indeed a great blessing for all Orthodox youth: of Greek, Ukrainian, Serbian, Russian and other ethnic backgrounds who belong to the Orthodox Church, together with those Canadians of a variety of backgrounds who are here with us today. All of you have gathered at this joyous celebration to honour our Modesty, together with the members of our esteemed entourage, upon our arrival to this beautiful, hospitable and blessed city of Toronto. From the depths of our heart, we thank and glorify God for His many blessings, and we thank all of you for your warm and cordial welcome to this, your great metropolis. This city and its surrounding area at one time, opened its hospitable arms, and welcomed, as a great and loving mother, your fathers and forefathers. All of you who were born here, first saw the light of day; your hopes for the future; the prospects for your own personal dreams; but also the possibilities for repaying back the many blessings and benefits to the never to be forgotten, ancestral homes of your forefathers.

We know that you accomplish many great things here in this beautiful part of Canada, and for this, we glorify God. In this great land, my beloved and much desired spiritual children, our most Holy God in Trinity, willed for you to further your education and studies; to acquire professional talents and to embark on professional careers; to excel in academic studies, as well as in business careers; and in your social and economic lives in general. Your parents and your fellow brothers and sisters of the same ethnic background, justifiably boast and are extremely proud of these, your proficient accomplishments. Your local communities do not hide their unfeigned joy in your many successes, your progress in all things, and their cooperation with you. Even if you have totally immersed yourselves in the life of your local communities, and have become identified with it, you have not forgotten your roots, your heritage, and your places of origin. The traditions of your parents and your grandparents: traditions of language, religion and culture - nurture you and enrich this relatively new land of Canada and its society. At the same time, they constitute a permanent reference to your past, upon which you are building your future. You are fortunate to be able to combine this great patrimony you have received from your parents, with that of Canada, which offers you traditions of freedom, toleration, and creativity. This is why the joyous leaping within your hearts, frequently crosses the Atlantic, and arrives in Europe and the east: so that you may be exposed to the nostalgia of Ecumenical Orthodoxy that is to be found in these places: from Constantinople to Thessaloniki and Athens; from St. Petersburg to Kiev; from Crete to Cyprus; from Jerusalem to Antioch and Alexandria. All of you constitute together, the "golden hope of the Orthodox diaspora", but also a vital dynamic for the optimistic directions and orientation of today's Canada, as it prepares to enter the third millennium.

We are quickly marching into a new period of history - a period in which scientific, technological, genetic, communications and cultural achievements - will all be tested. Perhaps, more than at any other time, spiritual values, ethical qualities, and social and political institutions will be tested even more. The international and especially ecological consequences of this testing, will perhaps prove to be dramatic for certain regions of our planet. However, as we behold your youthful enthusiasm, your personal thirst for life and creativity, we are filled with much hope and optimism for the future.
The Church looks to you, beloved young people, and expects great things from you, for it has entrusted you with your enthusiastic love for Christ and your fellow human beings. It looks to you with hope in your love for that, which is true and authentic, and for your turning away from whatever is hypocritical and counterfeit. The Orthodox Church - being in the world, but not of it - contains a most precious and rich tradition, which you are called to seek; to become more acquainted with; and to make your own. The Orthodox tradition in which you were raised and nurtured; where you were brought up "in the training and admonition of the Lord" (Ephesians 6:4) - revealed to you the true values and the goal of life, as well as the value of authentic human relations and responsibilities. Your Orthodox tradition has taught each of you, what is your real destiny and your role in society and in the world. All of these truths and objectives that your Church has given you, have been illumined by faith in the creation of man, according to the image of God. We behold in the human person, the harmonious implanting of the divine characteristics of God. This places this so-called earthly man, to a much more exalted position according to the will of God, and this reminds him that his destiny is to become a "god by grace". Man fell away and deviated from the original intended purpose for which he was created, by abusing his gift of freedom. Man sinned, and thereby turned away from God. With the Incarnation of Christ - the Word of God - and His resurrection from the dead, man has been forgiven and granted anew, the filial relationship between God the Father and all mankind. This divine adoption of humanity is made manifest in the many heroic deeds of the martyrs and the Saints - who performed their feats often outside of their own nature, and also in the miracle of the survival of the Church down through the ages, despite the continuing and unrelenting persecution of the Church to this day.

This divine property within each Orthodox Christian, creates within him, the Orthodox ethos or character. This is the ethos worthy of God, whose children we are: to be magnanimous, generous, brave, fearless, and decisive; but at the same time, patient, most merciful, compassionate, completely forgiving, tolerant, loving, understanding, helpful, altruistic, and willing to do works of philanthropy.

Blessed spiritual children in the Lord: the Orthodox ethos or character is not comprised of a false expression of binding rules and canons, which mandate what is allowed and what is forbidden. The Orthodox ethos is not exhausted in catalogues of rules and canons. It is constituted in the fruit of living faith and freedom, as well as in the spiritual struggle toward perfection - which surpasses the enumerated commandments and virtues, whose false and pharisaic observance oftentimes results in the spiritual deterioration of man. The Orthodox ethos especially is identified in the cultivation of the fruits of the spirit: with faith, hope and love - the latter being the crown of virtues. It is the love and the grace of God, which transforms, transfigures and changes man. These virtues also bridge the vast distances of hostility, rivalry, and clashes, and they do not allow that which may bring sorrow to God; sorrow to one's neighbour; and sorrow to our own selves - caused by words, thoughts, and actions that are totally opposed to the content of our divine origin. Here is where the internal content of ethics is to be found: in the mystical dynamism and power of the Saints - the righteous men and women and the martyrs of our faith. But they may also be found in the criterion of the authenticity of the faithful, who live and who are politicized "in the image of Christ".

It is this Orthodox ethos or character that you are invited to attain and live out, here in Canada as Orthodox youth - in a spirit of love, understanding, reconciliation, and cooperation with each other. This same spirit may also compel you to politely and courteously compete and contrast your beliefs, with those of young people of other Christian confessions, who may respect the divine icon in man, and who struggle for the common good of all - without fanaticism, bias, ideological persistence, or the creation of political absolutes, and racial or phyletistic extremes. The Orthodox character embraces all people in the world and all creation. It suffers on behalf of people, and concerns itself with creation. It points to and directs all toward respect for laws and institutions, the building up of one's personality, and the transformation of a Christian to "leaven", who should be prepared and capable of transforming and transfiguring all of society.

In times especially of ethical and political crises, which somehow seem to repeat themselves in cycles through out the course of human history, we observe a tragic decline in values, where new heresies appear, along with disturbances between peoples and nations. Dangerous legal and institutional improprieties - such as those we see in our own times - are becoming more frequent. The Orthodox character - the ethos of the Church - constitutes an indicator and a rule of life for all levels of human and social relations. The ethos of the Church sustains and supports the institutions and laws of society. For this reason, it is necessary to continuously transfer this ethos of the Church to the laws and institutions in society - especially those dealing with social cohesion, such as the family and places of teaching and learning. It is necessary to build up and to preserve within the family, relations of sincere and unfeigned love, so that we can make this family to truly be "the Church within the home". The family which is pious and observant can succeed in preserving the faith; by directing "in the fear of God", the training and learning of the faith; by cultivating an Orthodox character; by teaching virtue; and by offering examples of true Christian living to be imitated.

It is this Orthodox ethos and character which has supported your parents up to this day - and despite the unfavourable conditions they experienced in trying to maintain and pass on to you, their faith and culture; despite the difficulties and the problems they encountered when they first came to this country; they persevered and showed that they know how to believe, to persist, to struggle and to succeed. The greatest proof of this is to be found in the Communities your parents and grand-parents have created and sustained; the beautiful temples of worship which they have built; the honoured name and the patrimony they have offered you; and the respect and admiration they have earned from the local community around them.

Dearly beloved and blessed spiritual children in the Lord:

In visiting Canada and this, your great city of Toronto - which boasts over three million souls - we encourage all of you, with deep paternal love, to remain and to "continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel..." (Colossians 1:23). Our religious and cultural traditions supported and unified our peoples at difficult times in our nations' history: make use of these most important gifts, so that they can continue to be a source of strength, and a continuation of your precious religious and cultural heritage that deserves to survive and thrive here in Canada. For this reason, never allow other doctrines, foreign teachings, or newly manifested traditions to change and alter your precious ancestral traditions or change your life; your existence; and your creative role in this hospitable country of Canada. Always remember the wise words of St. Paul, the Apostle to all the nations, who said: "do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God" (Romans 12:2).
In closing, we wish to thank and congratulate all of you who organized and who participated in this bright and joyous celebration, so pleasing to God. We bestow upon you all, the righteous praise and commendation of the Mother Church - the Holy and Great Church of Constantinople - and we paternally pray that "the grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit, be with you always" Amen.

 


 

WELCOMING REMARKS
OF HIS EMINENCE METROPOLITAN ARCHBISHOP SOTIRIOS AT NATHAN PHILIPS SQUARE
TORONTO, ONTARIO
Saturday May 30, 1998


Today, all Orthodox Christians are celebrating. They have in their midst their spiritual father, His All Holiness Ecumenical Patriarch Bartholomew I. I welcome all of you to this wonderful and festive celebration. I thank all of you. The choirs. The orchestra. The excellent dance groups. The Reverend Clergy and the distinguished people of God. On behalf of all, I wish to thank our Mayor, His Worship Mr. Mel Lastman, the City Council, and all the citizens of Toronto. Speaking on your behalf, I welcome, with utmost respect, His All Holiness our Ecumenical Patriarch Bartholomew I, who loves us as his true spiritual children, just as our Heavenly Father loves him. Respectfully, I ask him to address us with beautiful words - words of wisdom - words of God by which he himself lives, and which come from his heart, so that our joy which is so great, may be complete. In this way, may we live with joy, peace and exultation in Christ for the remainder of our earthly lives, and continue on in this same manner unto eternity

 


 

TOAST
BY HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
AT THE LUNCHEON IN HIS HONOUR
May 30, 1998


Most Reverend Metropolitan Sotirios of Toronto
Your Worship Mayor Lastman
Distinguished fellow guests

It is with great joy that we find ourselves among you today at this festive banquet, and thank you from our heart for your love and hospitality.

We feel great joy when in our journeys, we visit several places on earth and always meet people of the Holy Church of Christ, who live and work together peacefully with the rest of the people of the world. At the same time we see, in reality, the universality of the Church of Christ. We see that the Divine world is witnessed by those who labour for the Gospel of Christ, and that it remains alive and life creating to the ends of the inhabited world.

The universality of the Church of Christ and His Gospel, though calls every Christian to become ecumenical. It calls us to approach and surround all people with infinite love " There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Gal. 3:28).

This of course does not mean that the idiosyncrasies and the differences among people are abolished or ignored, but that they are overcome by Christ. There have always been and will continue to be, as it is natural, men and women, Jews and Greeks and many other nations, but we can approach each other and live peacefully in harmony and be united as one person in Christ. And if this is not feasible, due to differences in faith, we Christians, with our faith and love of Christ can, and ought to go beyond the various differences and distinction of the world, and to live with each other in peace, harmony, love and unity. This is the constant preaching and message of the Ecumenical Throne of Constantinople, which by the Grace of God is our See.

The differences and distinctions between nations and people shouldn't constitute negative elements, which impose divisions and separations, but instead, they should be occasions and opportunities for harmonious rapprochement and cooperation, provided that each one of us is not self-centred, but share our own talents for the common benefit. We should not isolate ourselves, hide behind our individualism, but open up to our fellow man, approach them with love and offer our personal talents and ourselves to the service of a community of love among our fellow human beings.

The Church of Christ initiates the work of approching our fellow man and the whole creation with its liturgical life and its teaching. And only when we live according to the mind of the Church are we, truly members of His Body following the footsteps of Christ. A contemporary ascetic said that "to follow Christ" means "to open ourselves to the consciousness of Christ Himself, who brings within Him all humanity; the entire tree of humanity without forsaking one leaf".

When we acquire this conscience, we become the fellow man of our neighbours, as did the good Samaritan of the renown gospel passage. Then we become ecumenical men and women and see all people as one person, because we see in the face of each individual Christ Himself " Seeing your brother, you see the Lord your God".

Brotherhood is the innermost desire of all people at all times, although the madness of destruction of fellow men often prevails. This desire is especially predominant in our era. Our culture assists people to communicate with each other in amazing ways, to approach each other by putting aside obstacles and overwhelming distances. Furthermore, people do not satisfy their desire for communion with their souls but remain isolated, in spite of the presence of the above means and the fact that they live in densely populated cities and crowded habitations.

The disruption that we perceive and feel in our life does not originate from external causes but from within us. The disruption of the world is the imprint of the internal disruption of man. The focus of world corruption dwells in the human soul. And the splitting of the soul is more powerful than any external disruption. For that reason, the basis for the unification of the world resides in the soul of man, in the heart of each one of us.

Therefore, let us not expect brotherhood to come from external schemes or systems, no matter how useful they seem to be, if they do not coincide with the internal rehabilitation and the accomplishment of man's wholeness. True brotherhood is not created by international systems or mottos, but is built by the development of an ecumenical conscience, and each person can become ecumenical when he overcomes his internal disruption, when he fights his passions and abolishes the Law of Sin, which acts inside him, with the Grace of Christ and His Church.

Your Worship,

We pray that this spirit of love, unity and the universality in Christ may brim over and govern the hearts of all. We raise our cup and toast and propose a toast thanking you for his beautiful event.

 


 

HOMILY
OF HIS ALL HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
AT THE BANQUET OFFERED IN HIS HONOR
BY THE MAYOR OF TORONTO
MAY 30, 1998


Your Worship Mayor Lastman of Toronto,
Most Reverend Metropolitan Sotirios of Toronto,
Distinguished fellow guests,

We are greatly honoured by the banquet offered to our Modesty and our honorable company by your worship Mayor Lastman of the city of Toronto. We feel that we are the guests of the three million residents of the metropolitan Toronto, and we are deeply moved to see the fellowship of so many people coming from many lands, having different histories and cultural backgrounds and of various beliefs. This is a living proof that people can live peacefully, irrespective of their differences, if they free themselves from certain inherited conflicts and strive to achieve a society, worthy of the human name, of religious tolerance, mutual understanding, compromise, cooperation, and, to name the ultimate, mutual love.

The will of God is inscrutable, but we have the right to think that the Divine Providence created these peace-loving , multicultural contemporary cities, as is this hospitable city of Toronto, is in order to prove irrefutably which support the impossibility of peaceful cohabitation of people of different origins and the religious and racial cleansing of societies and genocide, are unfounded. The inability of cohabitation is never innate, it never originates in the people. It is always created by certain leaders who, by wrongly judging their own and their people s interests, think falsely that the forceful imposition of one social group over another benefits the exploiting party. But the history of mankind that includes the experience of thousands of years, teaches us that, in the end, in spite of the initial apparent success and gain of the winners, peaceful cohabitation is more beneficial for everybody.

Current economic studies concerning the enormous cost of warfare confirm that, if the resources wasted on war were used for the fulfillment of the material needs of the opponents, a state of great prosperity would result and war would be considered an atrocious evil and rejected as such. Unfortunately, these just ideas for whose prevalence the Ecumenical Patriarchate works with all its power, have not become widely accepted, yet. As a result, we hear of wars and threats of war.

We express our joy and satisfaction because, the people of Canada are at the forefront of the peace-loving nations. This is to be attributed not only the people themselves, but to their leaders who have never considered and it is to their honour, to lead their people to ward fanaticism.

Your Worship, your hospitality, reveals that you yourself as well as your people, who have honoured you with their trust for a 3rd term, are actuated by these principles.

From the bottom of our heart we wish you, good health, longevity, success in your vision and plans for the public good and all the help of God for you, your honourable colleagues, and your progressive and friendly nation, and we raise a toast to your prosperity and well-being of you and all the people. Amen.

 


 

TOAST
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMAIOS I
DURING THE EVENING MEAL IN THE
SACRED MONASTERY OF "PATROKOSMAS"
May 29, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Very Reverend Mother Abbess with the sacred sisterhood with you,
Beloved children in Our Lord,

We render glory to Our Lord Jesus Christ and express our gratitude to the great missionary and hieromartyr of recent centuries Saint Cosmas the Etolian, who have guided our steps to this Holy and Sacred Monastery. We express also our thanks for you for your sincere and most cordial welcome which you have reserved for us, and for the expressions of respect and devotion to our humble person, which, without doubt, express your feelings towards the Mother Holy and Great Church of Christ.
In the brief hours during which we are with you: our fatherly heart has rejoiced and been gladdened. Because we see here nuns struggling for their spiritual training and for the functioning of a harbour of salvation and a centre of spiritual revitalization for the faithful, which will irrigate spiritually the wider vicinity. And we believe that this Sacred Monastery will be of the greatest assistance to the local Orthodox Church.
New, which the day has drawn to a close, we taste the good things of this rich table, which with great love, eagerness and good taste, you have prepared and set before us, flavored with your kind daughterly greetings. As Your Patriarch, we rejoice seeing "around the table" our children in Christ enjoying themselves in a family atmosphere, in the atmosphere, we would say, of brotherhood in Christ. We pray that these brotherly ties amongst yourselves may become stronger and stronger.
During these last few days, we celebrate the glorious Ascension of our Lord Jesus Christ and the deification of the human nature united with His divinity. And we reflect that this is what the life in Christ is all about, and that this is the purpose.
Through observing the commandments and guarding its struggle against the passions, a man may be made worthy of its uncreated grace of the Lord and may
become a likeness of God.
Raising, therefore, our glass to the spiritual progress of all of you and for the affirming and growth of both your fraternities in Christ, we pray that the Lord, who ascended into heaven, through the intercessions of our Mary Holy Lady the Theotokos and Ever-Virgin Mary, of Saint Cosmas, the Etolian, and all the Saints, may guide you always towards salvation and deification, for the good of yourselves, this region and country and the whole world.

 


 

ADDRESS
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMAIOS I
DURING THE DOXOLOGY IN THE
SACRED MONASTERY OF "PATROKOSMAS"
May 29, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Reverend Mother Abbess with the Sacred Sisterhood,
Beloved children in Our Lord.

As Ecumenical Patriarch and your spiritual Father, visiting our Sacred Metropolitan Diocese of Toronto, we enter with great joy this Sacred and venerable Monastery and meet you, sisters leading the ascetic life here and nuns of the Sacred Monastery of the Parigoritissa. With feelings of deep emotion we accept the warm welcome and hospitality and we hear your sincere greetings of daughterly devotion. For all these things we thank you most cordially.
The news that during the last ten years Sacred Monasteries are being founded in the Metropolitan Diocese is a cause for joy and optimism, because, apart from any other consideration, it is a witness that the local Orthodox Church here has entered the phase of maturity.
This is so, because Monasteries are essential to the existence and life of the Church. If prayer is the breath of the soul, these monasteries are the places, par excellence, of asceticism, repentance and prayer; they are the lungs by which the body of the living Christ breathes and is vivified. And if, as Saint John of the Ladder says, "light for monks are the angels, while light for people living in the world is the monastic life", then monks, living saintly and virtuous lives, are an example of life for all the faithful.
Indeed, you have chosen a blessed task, dear sisters in Christ, if you strive for perfection. Because, although the monastic profession is so exalted, many and great temptations are lurking and there is a danger - if the monk loses his vigilance and relaxes his struggle - that the evil one will overcome him and cause damage, not only to himself, but to all those who previously rejoiced following his struggle and benefitting from it.
Apart from the so-called temptations "from the left", temptations "from the right" also lurk in ambush, that a monk considers himself be "something" as Saint Nikodemos, the Hagiorite, says: " to slide into pride and either fall into disgraceful sins, or to introduce schisms, and heresies, as has sometimes occurred in the history
of the Holy Church.
Therefore, humility and obedience to the will of the Lord are essential, through obedience to the Gerontissa, the Mother Superior, to the spiritual father and the bishop, whoever he may be, or the local Church, who has been placed by the Lord in the place and image of Christ.
This, otherwise, was how the patron of this Sacred Monastery, Saint Cosmas the Etolian acted, before attempting to carry out his missionary work, which greatly benefits the Church of Christ. As he himself says " I asked the advice of my spiritual fathers, hierarchs, patriarchs. I revealed to them my thoughts, whether it is a god-pleasing task for me to attempt..." In this way, every attempt in the Church should begin, so as to have God's blessing.
Dear sisters in Christ.
Because you are living in a country which does not have a pre-history of Orthodox monasticism your responsibility for the future development of monastic life in Canada is great. The fact that you have a competent spiritual father and that some of you have had experience of the ascetic life in Greece, where monasticism has a history of many centuries offers you great hope for the future of Canadian Monasticism and we hope that we will not be proved wrong.
Carry on your spiritual struggle, therefore, with humility, obedience, prayer, repentance, abstinence and asceticism to become elect vessels of the Holy Spirit: to receive in abundance His grace: to sanctify yourselves and through your life and your prayers, your words and your silence, to lead others to sanctity, and so as to make this Sacred Monastery a peace of spiritual refreshment and fortification of the Orthodox faithful, fatigued from its cares of life. And, thus, the venerable name of the Holy Trinity will be glorified through you. Pray also for us, your father and Patriarch.
Wherefore, we pray that the Lord, through the intercessions of the Most Pure Mother, of Saint Cosmas the Etolian and of all the Saints, may be for you also " a rock of patience, a cause of comfort, a granter of strength, a source of courage, a fellow struggler in bravery, with you as you lie down to rest, with you as you rise from sleep, sweetening and gladdening your heart, with the comfort of His Holy Spirit" (Service of the Great Angelic Schema) and may He manifest this sacred place of virtue to be a spiritual beacon for Canada and for the whole world.
Amen.

 


 

ADDRESS
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMAIOS I
DURING HIS VISIT TO THE GREEK
OLD PEOPLE'S HOME
May 30, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Dear Brother in Christ,
Beloved children in the Lord,

Coming to Canada as Ecumenical Patriarch and your spiritual father and bearing the blessings of the Mother Holy and Great Church of Christ, we have the benediction from God to visit this wonderful eastablishment. We thank you with all our hearts for the warm welcome which you reserved for us and for our honourable retinue.
The love of the Orthodox Hellenes here for their neighbor and their concern for his needs become evident also in this blessed house. But the co-operation of those who run it with the Lord Church is to be admired, and the Church wholeheartedly her spiritual support.
Therefore, all who have in any way contributed to the foundation of this pious work and all who have concerned themselves with its day to day running, either by offering money, or a word of comfort or personal effort, are writting of many congratulations and praises.
On this ocassion, we should like to address a few words of fatherly advise to the beloved old people who are accommodated here. For someone to arrive at an advanced age is a blessing from God. Because, as long as his forces are at their peak and through his activity we produce work in various sectors, a man has a certain idea about himself. Often he thinks, that he does not need the others. Consumed by the cares of life, he forgets God, forgets that He created us, in order that we might live into Him eternally, and that in Him we shall first come to our end. Forgetting the Creator, he distances himself from them and little by little becomes enclosed in an environment of self-sufficiency, individuality and isolation.
However, when a man gets older, when he begins to feel that his forces are abandoning him, then se seeks the help and the communion of others. And when he understands that the end of the present life is approaching, then he begins to think more about God. (For this reason, old age is a benefaction of God).
As soon as man understands his error, and becomes conscious new/far he is from the Creator and repents, then the merciful Lord accepts him. He forgives him his sins, softens and comforts his heart. He beckons in the heart of his fellowmen and they help him. He reveals many "good Samaritans", who pour the oil of consolation and charity on those who have need of them.
Blessed Christians, beloved children in the Lord of our Monastery.
Whatever God permits to occur happens for our own interest. And what seeing at first sight to be cruel and unpleasant can turn into occasions of great joy and happiness.
Sickness is seen as something cruel, and so is death, which is the only certainty for a man.
The Christian however, who has lived in a God-pleasing manner and has a clear conscience does not fear death, but has all his hope in the infinite mercy of the Lord. This happens, because the force of death has been abolished through Christian resurrection. The believer knows that death is a beginning and not an end. It is the passage to eternity, the beginning of a life without end that in the other life, we will encounter the Lord of life and death, the King of all, things for which he was prepared himself all his life here on earth.
Indeed, in the future life, a man shall be judged on the basis of his attitude towards God and his fellow-man during the present life. And when we speak about attitude, more than the works which are certain indications - we mean repentance, how much, that is to say, man acknowledges weakness and his mistakes, accepts God as the centre of the world and his life, and tries to live as He wants.
The Lord, who acts in the Church, always awaits our return, even at the last moment. Therefore it is a great blessing that there is a example here, in which upon you can participate in the liturgical life and the Holy sacraments of the Church and also a priest, who can help you spiritually, to show you its way towards salvation.

Dear Christians,
We believe that mature age is a rest from the troubles and cares of the present life. It is a time for reflection, tranquility and preparation for eternity, for the encounter with the Lord.
Wherever, we would like to urge you in a fatherly spirit to discover the beauty of old age and the usefulness of sickness. Accept with thanks the tribulations which the Lord permits. Exploit the time for repentance and pious living. Seek God's mercy, and trust in His loving tenderness. Love your fellow men. Be grateful to all those who in various ways help you. Pray for them and for the Church, throughout the world.
We pray that the Lord may bless and strengthen you abundantly. That He may enlighten you in the understanding of His will, and grant you health of soul and body and long life. And may your end be painless, shameless, peaceful
and may your apology be good, before His Holy altar.

 


 

TOAST
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
AT THE DINNER GIVEN IN HIS HONOR IN NIAGARA FALLS
MAY 29, 1998

Most Reverend Metropolitan Sotirios of Toronto,
Distinguished fellow guests

" Praise Him, ye heavens of heavens, and thou water that art above the heavens" (Psalm 148)
" Fire, hail, snow, ice, blast of tempest, which perform His word"
(Psalm 148)

By the above verses of the Psalmist we whose endowed with the word we are called to imitate the heavens and the waters, the snow, the ice and the storm and to praise the Lord by obeying his word as all of nature does.

We are constantly called to praise Him in the beauty of his creation which surrounds us. We are especially called to praise Him today in this place where dominates not only light keeps watch over us but also the glory and the power of the Lord our God "Who supporteth His chambers in the waters " (Psalm 103)

We would like to express thanks to your Reverence beloved brother Sotirios for choosing this place which reminds us again of the Psalmist's thanksgiving to God: " In a place of green pasture, there hath He made me to dwell; beside the water of rest hath He nurtured me" (Psalm 22). Moreover, this place grants us refreshment especially today day during which our mind turns back to the multitude of sorrows and trials that our nation has suffered during the greatest defeat of its history.

We would also like to extend our blessing to you, our beloved George Bikos and your co-workers for choosing to develop your creative gifts and to manifest your sense of hospitality in such a location. We would like to thank you from our heart and bestow upon you in turn our Patriarchical blessing along with our paternal wishes for further success, good health and a God-pleasing life.

We are all standing in awe before the rivers, lakes, a multitude of waters, and in particular Niagara Falls. The very nature of water, its movement, its beauty, its dynamic, and most of all its participation in all forms of life, justify the praise of this awesome element of God's creation from the very beginning not only by theologians and hymnographers but also by philosophers, poets, artists and scientists.

Water was glorified from the very beginning when God "...hath founded it upon the seas, and upon the waters hath He prepared it" (Psalm 23). It was further glorified on the second day of Creation when God divided the waters " which were above the firmament" (Gen. 1:7). Finally, it was ultimately glorified when life itself sprung forth from the water by the command of the life-creating God (Gen. 1:20).

Water has been praised in many ways ever since. It holds a central position in worship and other pious expressions of the people. When the fulness of time had come and God showed his redeeming Grace in the incarnation of our Lord Jesus Christ, the seas, the lakes, the waters, and especially the river Jordan received the blessing of His love.

" The waters saw You oh God .... and were afraid. The Jordan was turned back". If such things had happened in Canada, the Niagara river would have turned back along with its raging waterfalls. People would have been amazed beyond measure and the faint-heartedness of those unable to conceive the power of God and understand the depth of the allegory which surpasses nature would have been greater. " The Jordan flowing down turned back and raised us toward heaven" (Feast of Theophany, ypakoe of the 3rd Ode). Of course, it was not Jordan by itself that turned back but the Lord and Master of all implemented the turnover in His baptism "to raise man up to the heights" (2nd prayer of the Great Blessing of the Waters). We participate in this miracle by the first and great sacrament of our baptism. Our baptism overturns the descent towards corruption and death and begins our ascent to heaven and our theosis. Thus, the blessed and sanctified water is accompanying us along this ascent.

Unfortunately, the descent remains with us since many people have forgotten in days past, and still forget, particularly in our time "The earth is the Lord's, and the fulness thereof, the world, and all that dwell therein" (Psalm 23).

The Deluge constituted the most devastating calamity in our past, the expression of God s wrath for people s disobedience and sinfulness. Do we nowadays acknowledge contemporary disasters as God s nudging in order to prevent new calamities?

It seems we do not. The disobedience of mankind goes on along with the confusion of life, the insatiety of desires, the improvidence for the future of the world and the generations to come. All the above and the like bring forth all the already known anomalies in nature and other yet unknown and probably irreversible calamities.

Here we would like to mention two anomalies related to water: the observed melting of ice due to the rise of global temperature known as the "greenhouse effect" and the predicted insufficiency of water along with the expansion of the desert on the earth, which will make the survival of the human race in those areas afflicted by drought practically impossible and will result in further disasters as well.

Such a perspective becomes even more painful in the sight of the awesome waterfalls here. We now understand the following words of the Psalmist as a supplication of a thirsty people to God "He shall come down like rain upon a fleece, and like rain-drops that fall upon the earth" (Psalm 71:6).

In the hope that God will provide again for his people and will enlighten our minds and warm our hearts and inspire in us love for harmony and beauty in this world, we would like to thank you from our heart and raise our cup for a toast to the health of you all.

 


 

GREETINGS
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW I
UPON HIS ARRIVAL IN HAMILTON AND
HIS RECEPTION BY HIS WORSHIP BOB MORROW,
THE MAYOR OF HAMILTON
May 29, 1998


Your Worship, the Esteemed Mayor of Hamilton,
Most Reverend Metropolitan Sotirios of Toronto,
Beloved spiritual children in our Lord,

Your fervent and cordial welcome, by which you so profoundly honour us today, has greatly moved us and is for us a most pleasant surprise. We visit this great country of Canada as the Primate of the Orthodox faithful, who may be small in numbers, but who are a very active and creative segment of Canadian society. We wish to convey to the entire people of Canada, who are most hospitable and tolerant, our most cordial greetings and the blessing of the Holy Eastern Orthodox Church of Christ, together with those of our own. We would also like to extend to all our best wishes for material prosperity as well as spiritual peace and joy.

The love of the Orthodox Church for all is complete and absolute. We are exceedingly moved by the love of the Canadian people towards the Orthodox community and towards our Modesty, which is apparent from your profound words and our honourary reception. Allow us to return these honours, which are not for our own person, but for our martyred Church which we represent - for the Orthodox Church in general. It is this Church which witnesses to the truth that is in Christ, in the most difficult of circumstances in countries, where there have been well-known attempts of atheistic and anti-Christian authorities to destroy the Church. By the mercy of God, they are changing their stance towards our blameless faith: especially with regard to the subject of atheism that was taught as the state religion in Soviet times. Under these adverse conditions, the Orthodox Church labours to preserve the light of truth as a light that can never by extinguished, by the grace of God, and valiantly accomplished its mission in the world, despite the unfortunate events of history that have coincided. This is a blessing for all Christians, no matter what denominational confession they belong to, because the preservation of the original faith of the first Church, without additions or subtractions, always comprises a benefit for all and a living deposit, to which they can look to, whenever they wish, for correction and fruitful production of their own opinions and beliefs.

The Orthodox Church does not seek to proselytize. It simply exists and has its gates open to all who wish to be informed about her.

We wish to thank the esteemed representatives of all three levels of Canadian Government, together with the beloved citizens of this great Canadian Confederation for their abundant love. We wish to assure them that our love for them, is complete and unbounded. We congratulate them for their world famous peaceful disposition, for their tolerance towards all cultural distinctions, for their creativity and for their anthropocentric stance in putting the interests of humanity first. Man is the goal and the centre of creation, which was made by God to serve man. As much as this great tradition appears hard to believe, it is a reality, and it is indeed the reality which raises man to the heights as the crown of creation, and ensures respect for every human being, regardless of race, language, religion and whatever other difference, as the highest obligation of every person and every group, whether political or religious. Unto this absolute respect for every human person, both the Orthodox Church and the Canadian people agree, and this agreement pleases us fully.

May the Grace of God be with all of the leaders of Government - municipal, provincial, and federal - together with the people of Canada, and may this Grace guide them, unto greater heights of prosperity and happiness. Amen

 


 

TOAST
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMAIOS I
DURING THE BANQUET IN HIS HONOR
OF THE GREEK COMMUNITY
LONDON, ONTARIO
MAY 28, 1998


Most Reverend Metropolitan Sotirios of Toronto, dear brothers in Christ
Beloved children in the Lord, illustrious fellow-guests

The banquet is a resemblance of the Kingdom of God. A basic characteristic of God's kingdom is love, in which the true nature of the divinity is revealed, in as much as possible. A consequence therefore of such a nature of God as love is unity, because, as is well-known, those things with each others love are drawn together until there is a total co-identity and mutual interrelationship, without a loss of the personal entity of each of them, with those things which make each other reject one another. Fruit of unity in love is peace and in this particular case the much-desired spiritual and existential peace which surpasses all understanding. The absolutely certain consequence of this peace, brought forth in love and unity is joy and beatitude. Because, what other greater happiness is true than the feeling of co-existence in unity with those that are loved in peace and love? There is no other joy greater than this, and as one of the Fathers says, that when the love of God falls without measure in our heart, of somewhat restricted possibilities, "it makes that same ecstatic" (Abbt. Isaah - Sermon 24) and the face full of joy.
We have a banquet in measure of an outline of all these Provinces; a banquet which is kindly offered in love, which is full not only of rich material foodstuffs, but also of much and selected spiritual and gladdening nourishment.
First of all, the dominant feeling is the feeling of warm family love. The entire Greek community well represented, radiates to all its splendid feelings of its love, in the things which it lays out and offers whole-heartedly and unsparingly. And all the well-represerved patriots illustrates by its presence is common joy. Love links all, no whisper disturbs the peace, the tree of joy is such a favorable climate that quickly develops and provides shade to everyone under its juicy branches. A naturally loving human community! What a joy!
Christ in our midst is the other feeling during this feast. We are gathered together in His name. He has invited us. He is the giver of every perfect gift. He is the true captain, the good house Lord who embraces all of us with his rich gifts of love and His amazing affection. The sweetness of His presence does not know anything like it.
In the presence of the common and natural love and joy, which dissolves every fear and every sorrow, even its memory of past sad moments of life is made to vanish. Behold, all things are made new; joy floods the hearts, gladness the faces, consumes the sorrows, uplifts to the heavens, wills up thanksgiving, composes chants of songs expressing the utterly perfect link or brothers in Christ and brothers in Christ loving each other in peace are not left anywhere in the shade; and the rays of lights of gladdening love do not transform into brightness.
Finding ourselves in a tidal wave of light, in an inundation of love, in a tempest of joy, we rightly said at the beginning that this banquet is a resemblance of the kingdom of God. The kingdom of God which is within us (Luke 17, 21) is revealed today as a reflection in us, as a kingdom of love, peace and joy. And the more that each of us has been able to taste these splendid meals, together with their material nourishment so much the better does he understand the characterization of the Christian preaching as Gospel, that is to say, as a joyful message, about the possibility of entering from this earthly life into the land of eternal joy and unchanging beatitude.
Our Orthodox Church is not divorced from reality, neither does she speak about inaccessible realities. She presents tangible examples of all that she says, through which one can be led as to perfect beauty and the perfect state, to which these examples attend and which they outline. Love and peace and joy are tangible realities today and we wish that there may be no one amongst us, who has not tested these things profoundly in his heart. This would be a painful denial of love, from which peace and joy stream forth. It is in his interest to think more deeply about things, because the Patristic doctrine declares that " love is born from astuteness" (Abbot. Isaiah, Sermon 38), which means that the denial of love is absurdity.
The wisest, in any case, of beings, the all-wise Creator of the Universe, the word of God, the wisdom of God (to use another expression) in His infinite and perfect logic judged that love to the points of sacrifice, crucifixion and death for the sake of ungrateful and thankless loved ones, the sinner's performance is a logical act and proceeded to perform it.
Who can claim that he is wiser than God, so that with his own finite logic he would doubt that love is in our interest, that we love, which proceeds unnecessarily the desire that we might be loved? No-one certainly. Consequently, love is an act of intelligence and the one who does not love is unintelligent.
All of us, dear fellow Hellenes and Patriotic fellow-guests, having found the treasure of love and unity, of peace and joy, and having partially tasted of these today, let us consider our experience as a fore taste of a state, dynamically, continually developing towards ultimate perfection, and let us want to do everything in our power, so that love and unity, peace and joy, may continually be spread out and continually may travel in Christ more of our brothers, so that our joy may be fulfilled and more fulfilled with the sense of widening of those who are loved, are those who are united, of those make peace and share their joy with us.
We raise our glass and toast with the wine of gladness and joy, for the realization of this vision, as having toasted already the reception of the message, the realization of the words, the extension of love, the living of unity, the outpouring of peace and the enjoyment of joy.
By all and for all in Christ Jesus. Amen.

 


 

REMARKS
OF HIS EMINENCE METROPOLITAN ARCHBISHOP SOTIRIOS
AT THE BANQUET WELCOMING HIS ALL HOLINESS
PATRIARCH BARTHOLOMEW I
TO LONDON, ONTARIO

May 28, 1998


Most Holy Father:

The city of London is not the capital of Canada. Neither is it the Metropolis of Canada, or the capital of Ontario. It is, however, a city of wisdom. It has one of the best universities in Canada. The heart of London beats with the strength of being both Christian and Canadian. Its citizens are industrious and work honourably, harmoniously, and peacefully to realize the fruits of their labour. In their midst is the Orthodox family. And it is truly an Orthodox family. They work together as a family, and they have earned the admiration of all. They serve as an example to all. The Hellenic Community Centre that houses us this evening is the largest facility of its kind in this city in terms of capacity. It is really a bee-hive of activity. The success and progress of the Orthodox family here is phenomenal. From the moment it was announced that you would be coming to London, Your All Holiness, many people asked: "Why is the Patriarch coming to London?" I will respond with only one reason. Because the Patriarch is "in the image and the place of Christ." He enters the palace of the high and mighty of the earth, but is equally at home in the poor man's humble abode. Before Christ, there are no distinctions between the mighty and the humble of the earth. Every human soul is worth more than the entire world put together. Your All Holiness, address these pure and simple souls that are without guile. They are thirsty and hunger for words of eternal life. Nourish and water them with the sparkling and living water of Orthodoxy, which inundates your soul. Strengthen them with the "bread of life," and with the Words of Christ.

 


 

HOMILY OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH BARTHOLOMEW I
AT VESPERS IN THE CHURCH OF THE HOLY TRINITY
LONDON, ONTARIO
May 28, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Our beloved brothers in Christ,

Greatly moved by a sacred sense of awe we have entered into this most holy temple which stands here in honour of the Lifegiving Trinity, only a few days prior to our celebration of Its most holy name, the feast occasioned by the descent of the Holy Spirit and by the constitution, on earth, of the visible Church. We glorify the Lord who has deemed us worthy of visiting this blessed country and city and we thank you heartily for your noble words addressed to our Modesty.

We are celebrating, today, the ascension to heaven of our Lord Jesus Christ, in anticipation of the pentecostal feast of the Heavenly King and Comforter, during which the grace of the Holy Spirit, shall pour itself out generously on our Holy Church and on each and every one of us.

The sequence of feasts of our Lord reminds us of the succession of the events of the divine Dispensation. As known, the teaching of the Lord was followed by His Holy passion, by the Cross, by the three-day burial and by the Resurrection. After forty days the Lord ascended into Heaven, thus rendering human nature equal to God and placing it next to the throne of the Father; the human nature which He Himself had received without change. He subsequently sent forth the Holy Spirit, which illumined His Holy disciples and apostles and taught them the truth.

The life of the faithful also follows this sequence. This becomes apparent from the exhortation of Saint Gregory the Theologian: "You shall make your way blamelessly though the ages and powers of Christ" (Homily 38,18).

Indeed, the life in Christ is preceded by the teaching and realization of God s commandments. The temptations and the personal cross of each Christian follows the first stage; through these, the Christian is put through trials by God, so that that he may engage his own struggle and seek the mercy of God. And when the faithful will fight the battle against sin successfully he will be freed from the slavery of the passions and will be lifted up. Following this, he is brought mystically to heaven. According to St. Paul s testimony: "I know a man in Christ ... caught up to the third heaven" (2Cor. 12:2-3); he is rendered, by grace, equal to God. Finally, the Holy Spirit settles in his heart and initiates him into the transcendent mysteries, teaching him all truth.

According to the teaching of our Holy Church the imitation of the Lord does not consist in the practical application of certain external rules in one s behaviour, but in the total change and whole transformation of the faithful s existence. It is an internal event and experience. And repentance, which holds a central place in Orthodox anthropology, is nothing but the change of the human mind into Christ s mind, effected through the sanctifying grace of the Holy Spirit. Through this mind of Christ the faithful will be able to see God in the Face of our Lord Jesus Christ in a experiential, sensible manner.

This is the meaning of the Ascension, of Pentecost, and of all the feasts of our Lord. This is the purpose of Divine dispensation. This is the goal of our life in Christ. This is the reason for the constitution and existence of the Church.

My beloved children in Christ,

The Lord, who rose and ascended to Heaven, calls us also, to rise from the passions of sin and to translate ourselves to the place where the Holy Trinity dwells, that is, while we live and dwell on the earth, to be sanctified and receive within us the grace of the most Holy Spirit. In this shall we reach our destination; we shall put into practice our innate gifts; we shall sanctify the work of our hands and minds, the place in which we live and our fellow human beings with whom we associate.

As Ecumenical Patriarch and as your father I follow your struggles and your progress under the enlightened pastoral guidance of your capable Hierarch, The Most Reverend Metropolitan of Toronto, Sotirios; from the Holy Centre of Orthodoxy, surrounded by the Most Reverend Pastors, the Most Noble Presbyters and the Christ-loving Orthodox Christians, and I congratulate you, expressing my own and our Holy Synod s satisfaction.

Conferring on you, generously, all our paternal and Patriarchal blessings and prayers, we beseech God to pour forth onto you all the heavenly assistance, illumination, sanctification, and grace of which we spoke earlier; and particularly to each one of you, to our Holy Church, to his city and country and to the entire world.

 


 

REMARKS
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW I
UPON HIS ARRIVAL
AT THE LONDON AIRPORT

May 28, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Most Honourable representatives of the civic government,
Beloved spiritual children in our Lord,

Another valuable and joyous experience accumulates within our hearts through our arrival and our commencement of this official visit to the beautiful City of London Ontario Canada, in which the Greek Orthodox Community exists, labouring and flourishing in every respect. We consider it a special blessing of God that, in almost every city we visit, He has established beloved friends and faithful children of the Orthodox Church, together with their fellow citizens who are courteous, welcoming and open-hearted.

We thank God for this, His gift. We thank all of you as well, for your gracious welcome, your honouring words, your love and the lengths you have gone to for this, our visit. We convey and offer to you the fervent love of the Mother Church, the Holy Great Church of Christ. We personally give to you the embrace of peace and the message of friendship, reconciliation, and cooperation. It is a reality, that what happens in the material world is the acting out of that which is occurring in the depths of our souls. Therefore, the enrichment and cultivation of the depths of our hearts through such sentiments as friendship, reconciliation and cooperation, will flourish together with the good fruit in each others' surroundings. Therefore, this fruit will influence society at large as leaven that will increase. Although this may be a rather slow method, it is the most secure way.

Already, we see that Canadian society, for the most part as a whole, has accepted this message. The country of Canada is a model peace-loving country and accordingly, to the best of its power, a peace-maker as such. Consequently, the spiritual struggle that we are called to undertake, is not ineffective and vain.


The Orthodox Church and indeed the Ecumenical Patriarchate, which is the first throne within Orthodoxy, has a co-ordinating and unifying role and not an administrative and authoritarian one between all the other Orthodox Churches. It sends out a message of unity and fraternity, and plays a leading role in reconciling different groups who have disagreed with one another for various human reasons. It does not engage in politics, and neither does it make use of force and imposition of power, but simply uses persuasion and dialogue. Besides, only the use of such methods can succeed, which are acceptable to both sides, for alternatively, the powers of opposition and reaction are energized and put into motion.

We express to you our joy at our meeting, and that of our honourable delegation. We bestow upon all, our whole-hearted paternal and Patriarchal blessing and prayers. May the Lord be with you. Amen.

 


 

ADDRESS OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
DURING THE OFFICIAL BANQUET IN WINNIPEG
MAY 27, 1998


Most Reverend Metropolitan Sotirios of Toronto
and dearly beloved brother in the Lord
Most Reverend and very dear Metropolitan Vassilios
Beloved children in Our Lord,
Illustrious fellow-guests

This joyful gathering of the banquet, the coming together of so many distinguished people reflects upon us a particular honor. The spiritual Father rejoices exceedingly when he beholds around His table His offspring. Also, because our Modesty as well-disposed to bless the toils of everyday life, toils which contribute to the common need and joy. In the middle of advanced spiritual forgetfulness, which are a characteristic of our "troubled times", acts of Christians, like this evening's present gathering, provide most propitious occasions to exalt the work of our hands and also to affirm the faith of our fathers. You know well that the great Sacrament of the Church, the Divine Eucharist was given to the disciples during the course of an evening meal, for the same of the life and the salvation of the whole world. The practice of our Orthodox Church was accustomed, from the beginning, to offer upon the altar, under the form of the one bread, our entire life. This wheat, scattered upon the mountains, is gathered together in the one prosphoron and is offered in thanksgiving through the celebrant and intercessor before God. Our whole life, our goods, the perspiration of our faces, are blessed in the offering and assume their true sense in the Eucharistic gathering of the Church. And since the bloodless sacrifice proceeds it, then each one of us the bread of eternal food, the remedy against corruption and death.

This deeper liturgical practice and consciousness can become a useful starting point from which the contemporary debate about the communal affairs or cities can be considerably reinforced with a valuable and well-tried proportion of life. We all know and appreciate the interest of the authorities and the rulers of this country and of this new world for the welfare of all the citizens, without exception.The Congress of Mayors which has been organized these very days is a clear proof of this fact. However, in the twilight years of this century, the Orthodox Church should declare boldly that the prosperity of citizens is not assured primarily with the satisfaction of this individual needs, but with satisfying and defending, at the same time, the needs of others, through which the common and collective and, so to say, universal welfare is enriched, according to the instruction of the Apostle Paul, "Let each one of you look not only to his own interests, but also to the interests of others". (Philippians 2, 4) In the continuation of what preceeded the table of joy, the table of salvation, reminds us in a philanthropic manner, with the earthly gifts of God, we are sustained and we gain strength in order to prepare ourselves in a God befriending manner, to make ourselves worthy to reach the other Table. That is, the Table which God the Father has laid out for us from the inception of the world. We are just cojourners and travelers in this life. The greatest joyful Table, that of Easter, which by a happy co-incidence we have "given up" today, has been laid out and prepared so that we might remember unceasingly the passage from death to life, from earth to heaven, in the beginning of the other life.

With these fatherly reminders, we hasten to repay most warmly with thanks all those who have labored and have contributed towards the joy of the banquet before us, and to propose a toast to them and to wish that the All-Good God may grant His abundant mercies both to them and to this entire hospitable city.

 


 

REMARKS
OF HIS EMINENCE METROPOLITAN ARCHBISHOP SOTIRIOS
AT THE BANQUET WELCOMING HIS ALL HOLINESS
PATRIARCH BARTHOLOMEW I
TO WINNIPEG, MANITOBA

May 27, 1998

Most Holy Father:

Winnipeg is in the heart of the Canadian prairies. These Canadian plains are the granaries of Canada. What a pity that Homer never knew of the Canadian prairies and the variety of its grains, so that he could so beautifully describe its ripened ears of wheat, their rustle in the wind, their flexible movements, and their fluttering in the wind. Most Holy Father, "bread strengthens the heart of man." The wheat of Canada, for centuries now, has been made into bread that strengthens the hearts of men near and far. It strengthens the hearts of those who can afford to purchase it, but also the stomachs of the poor who cannot afford it. The magnanimous country of Canada generously donates its wheat to the poor and the needy throughout the world, sharing its gifts with all. Most Holy Father, your words this evening were truly the "bread of life". They came forth so naturally from your kind heart. They were bestowed upon us as gifts to our impoverished hearts. We were not worthy of them, and for this, we fervently thank you. They will strengthen and fortify our hearts forever. Continue, O man of God, to sow the word of God throughout the world. Strengthen the hearts of humanity with the "bread of life". May God bless you always, Your All Holiness, so that in turn, you may bless us, your spiritual children.

 


 

ADDRESS
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I
DURING THE PATRIARCHAL DIVINE LITURGY
IN THE ORTHODOX CHURCH
OF THE HOLY TRINITY, WINNIPEG
May 28, 1998


Most Reverend and most beloved brother in Christ
and Concelebrant Metropolitan Vassilios
Most Reverend and dear brother in Christ,
Metropolitan Sotirios of Toronto
Beloved children in Our Lord.

Holy God! Holy and Mighty! Holy and Immortal!
Have mercy upon us.

As Orthodox Christians throughout the world we pray and we invoke the help of the holy God. Of the mighty one: of the immortal one: of the Father, the Son and the Holy Spirit, the Holy Trinity!
In the name of our Triune God we have come to you, and in his name, we embrace all of you with a holy kiss.
We thank you all for your sentiments and your words of respect and devotion towards our common Mother, the Most Holy Church of Constantinople, the embrace and the blessings of which we convey to all those present and those absent, those who are new and those afar.
We pray today, together, in this sacred Church of our beloved Orthodox Ukrainian brother, a Church dedicated to the veneration of the holy, consubstantial undivided and lifegiving Trinity, a most beautiful Church which expresses in a marvelous way, the zeal, the piety the spirit of sacrifice and of self-offering of the pastors and the children of the Orthodox Ukrainian Church here and their faithfulness to the traditional spiritual, aesthetic and other values of growth and life in God.
We rejoice greatly, dear brethren and children in the Lord, ascertaining how richly has been blessed by our God worshiped in Trinity, the wise and god-loving pastorate of our beloved brother in Christ Metropolitan of the Orthodox Ukrainian Church in Canada, His Eminence Vassilios and his co-workers , the Most Reverend Archbishop John of Edmunton and His Grace Bishop George of Saskatoon, of the most pious clergy and of the devout faithful loyal pleroma of this Church and of all those, indeed, who have preceded you and laid firm foundations in this country.
We rejoice similarly when we learn there is the same abundance of blessings in the faith, the life and the activity of all the other Orthodox Communities of Canada, whose democratic form of government and their authorities guarantee for all freedom of religious practice, equality before the law, justice, good order and progress. We rejoice, finally, ascertaining the god-pleasing harmony and fraternal co-operation of all with the Most Reverend Metropolitan Sotirios of Toronto, Exarch of all Canada.
All these things and many other blessings verify in an evident manner one of the central messages of today's feast of the Ascension of Our Lord: "I will not leave you orphans." He had promised to his disciples. I shall ask from my Father and He shall give you another comforter, the Spirit of Truth, so that He may be always, with you. (John 14, 18) "And you shall be witness unto me until the uttermost part of the earth." (Acts 1, 8)
This indeed is why you are not orphans because you have received the Holy Spirit at your baptism and you receive Him participating in the Holy Sacrament and in the entire life of sanctification of the Church. This is also why Divine Providence has brought you here, in the bounds of the earth, where you are witnesses of the Risen Lord Jesus Christ, who has ascended into heaven. This is why another great gift of God to the disciples of the Lord, has been bestowed upon you: They remained united and they were "all together in one place" on the day of Pentecost, on which the promise of their Teachers was testified: "And they were all filled with the Holy Spirit." (Acts 2, 1)
"Behold, we are also together today,
around this sacred altar."
"Behold how good and how joyful a thing is for brethren to dwell in Unity."
(Psalm. 132, 1)
"Together." It is not only local, the definition of the dwelling together of brothers. It is above all and chiefly qualitative: Spiritual, Sacramental. It is our common faith, which is lived and witnessed throughout the ages. It is our common baptism in the name of the Father and of the Son and of the Holy Spirit. The common Holy Myrrh of His abundant gifts. It is the common Divine Eucharist of the Body and the Blood of the Lord and Savior Jesus Christ. It is the other immaculate mysteries and sacraments, and the acts of blessing and sanctification. It is furthermore the common ethos of the Orthodox, forged in the midst of persecutions and tribulations and wounds and deaths. Passing through all these trials and surviving by Divine Grace, we venerate the Cross of the Lord and we proclaim his Resurrection, his triumph over death. The hope of immortal life in the bosom of our Merciful God who loves mankind, in communion with the Most Holy Theotokos and our brothers, the Saints of God, who go on before us and show us the path of salvation.
"Together". This definition has more or less the same meaning as the Trinitarian "just as" of the Hieratical prayer of Our Lord. "That all may be one, just as, You, Father, in me and I in you, that they may be one in us." (John 17,20)
The communion of the persons of the Holy Trinity forms a model of the true communion of the faithful disciples of Christ, everywhere and always. The model also of communion of our local Holy Orthodox Churches. A communion of faith, love, mutual respect, solidarity, common hope. A communion of obedience to the will of God. In our common tradition. In all those things which the Sacred Fathers, through their life and example, through their faith and their teaching, and indeed "ordering will" through common synodical decision, handed on to us to keep order, oneness of mind and mutuality, to live and witness to that most supreme of all good things, of one love and unity in Christ.
You know, dear brothers and light bearing children of the Church, that our Ecumenical Throne of Constantinople understands herself from the ancient past, as the primatial throne in obedience to those things which we mentioned above and at the same time as the primitive Throne in service and in love. And even, that our Ecumenical Patriarchate tries to fulfill this very special mission in the midst often of many troubles, tribulations and deprivations of distress and unutterable sighs.
In spite of these things, we remain in love. In that love, which "is patient and kind...which does not insist on its own way, which is not irritable... which bears all things", as Saint Paul commands us (1 Cor.13, 4). This was always and this remains the "manner" of the Mother Church of Constantinople: the concern in love for all the Holy Churches of God.
You especially, Most Reverend Metropolitans of the Orthodox Ukrainian Church in Canada, know well what a caring Mother the Church of Constantinople always was from the beginning and through the centuries and remains towards the faithful Ukrainian people. How intensely and sincerely suffering with you, she followed the various difficulties and trials both in your native land and in the Diaspora. And how, even unto the very depths of our heart, the temporary - as we hope and pray - difficulties in the region of Ukraine, by reason, mainly of the political and social upheavals, pre-occupy us even today.
However, it is also well-known to all that almost all our Orthodox Churches exist under very difficult circumstances.
Many of these circumstances are protracted up until now results of the appalling war clashes and the political changes during the course of many centuries, particularly this present century which is nearing its end, a sinful and murderous century par excellence.
Furthermore, many, unprecedented and sudden are the challenges of the new political, social, scientific, technological and many other sort of upheavals. These propel many people and especially the young, either into unjustified optimism, or into well-founded concern and a sense of helplessness, and indeed as the approaching new Christian millenium makes man more vulnerable to fears, but also to exaggerations and delusions.
Aggravation of such tribulation of the Orthodox faithful have been provoked by harsh, unfraternal dispositions, dictated by evil, selfishness and deception as far as faith and love are concerened, the methods and attaches of missionaries and false-teachers, of a maniacal proselytizing zeal amongst the Orthodox, those of Europe principally, and of the Orthodox communities around the Holy Places.
We must, of course, confess, boldly and sincerely that nothing provokes so much sorrow, as disorder and anomaly within the Church itself, whenever one might observe it in any part of the world: rivalry, quarrelsomeness, contestation, egoistic introversion, zeal and fanaticism without true knowledge, competitiveness, hardened differences, and even schism. In a word, a lack of charity, understanding, humility, patience, obedience to the holy will of God.
These terrible occurances which we listed above are due primarily to human weaknesses and mistakes. To the sins of us Orthodox ourselves - both pastors and the flock. Therefore, thoughtful care, meditation, awareness of responsiblitly on every ocassion, but above all, reprentance, correction and reconciliation remain the only way to preserve unity, for sanctification and participation in the life and communion of the Divine Persons of the Holy Trinity.
Brethren and dear children in Our Lord.
In view of these things to which we referred above and many other difficulties of ourselves and the whole of humanity, Orthodoxy is called once again to rightly divide a word of truth for its children and for the world. A word of life and comfort. A word of justice and truth it is indeed called to this world by the Holy Trinity itself. Because, in spite of our weakness, our inadequacy and unworthiness as human beings, the grace and the infinite mercy of the tenderly-loving God has protected us, whenever stormy winds threatened Orthodoxy from within and without. And we have been made, worthy in spite of these things, to guard what is necessary for salvation, as much for the pleroma of Orthodoxy, as for those who are outside her visible bounds. Her mission therefore is great and important. Great is the opportunity, but greatest of all the responsibility.
Let us march together. Without doubt. Without hesitations. Without postponement. With optimism and courage. Because we are the Church of the Resurrection, the Church of the Risen One!
"Which God is great, as our God". He is our God: he who performed and performs marvelous things."
Addressing you with these thoughts and exhorting you from the Mother Holy and Great Church of Christ of Constantinople, once again we embrace you all, dear brethren and much-beloved children of the Church and we bestow upon you our Patriarchal blessing and our paternal good wishes for your progress in the life in God for sanctification and salvation. Amen.

 


 

TOAST
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW I
AT THE LUNCHEON GIVEN IN HIS HONOUR
IN WINNIPEG
May 28, 1998


Most Reverend Brothers, Metropolitans Sotirios and Vasily,
Distinguished guests,

Participation in a common meal is not simply the enjoying and the sharing of material food. First and foremost, it is a spiritual meeting and a uniting together of persons, manifested materially by the consumption of food that has been offered to us in common, but which is profoundly and viably lived out spiritually, as the perception of those common and vital values that have been deposited and instilled in our inward beings, and a common future. It is characteristic of the great spiritual significance of the banquet referred to in the Book of the Divine Revelation by the angelic other-worldly voice: "Blessed are those who are called to the marriage supper of the Lamb!", about which this same Angel of the Lord assured his fellow servant and author of the Revelation - St. John the Evangelist - that "these are the true sayings of God." (Rev. 19:9)

Understanding it from this prism, our feasting together today constitutes a prototype and a foretaste of the eternal banquet in the Kingdom, to which we are all invited, and to which we may all be deemed worthy to participate.

We whole-heartedly thank, therefore, all those who have hosted and offered this sumptuous meal of earthly blessings and lavish spiritual sensations; those who have laboured to prepare it; those who have participated and communed with us through it in love, peace and joy and who have borne its burdens. Raising our cup full of wine, and reflecting on the brightness of your young faces, and igniting the flames of love within your hearts, we drink a toast from it for the successful granting of all your good wishes; to your health and prosperity, and to all the friendly Canadian people; for the participation of all and for all who will be present at that eternal banquet, for which there exists no greater on earth - and whose joy and enjoyment is our objective and our intention during our life's earthly sojourn.

 


 

HOMILY
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW
DURING HIS VISIT
TO ST. ANDREW'S COLLEGE
IN WINNIPEG, MANITOBA
May 27, 1998


Most Reverend Metropolitan Vasily,
Most Reverend Metropolitan Sotirios of Toronto,
Most Learned Dean of St. Andrew's College,
Beloved Seminarians and Beloved children in our Lord,

Christos Voskres!

By the benevolent providence of God, we have come to visit this College today, on the Leave-taking of the Holy and Great Feast of Pascha. Having come, and observing the method of study; the dormitories and living quarters; we have visualized and transferred unto them, all that is symbolically included for your benefit, in the Gospel readings for today's joyous Feast. Paternally, we believe that this same Epistle reading about the learned and the powerful in the Scriptures - the Christian Apollo, who was a convert from Judaism - can best summarize the work that is done by you, but also the hopes that are placed in you by the Mother Church, through a bold and precise confession of our faith.

In this new world - this peaceful and peace-loving land - you have the great and burdensome privilege to study theology, participating without any intermediary, in an abundance and a multiplicity of scientific, technological and other contemporary disciplines. Therefore, necessity impends that you always have in mind and hold a rule of discernment that is sure and certain. A rule that is engraved with sufficient precision: that noetic enclosure which separates the internal ecclesiastical education from external scientific study.

In these difficult and troubling times of daily new trends or -as a poet has called them - these "dark times" - the Mother Church of Constantinople - the Holy and Great Church of Christ - is obliged to mark out in the light of the Resurrected Christ, luminous boundaries that will be visible to those near and far, which will clearly delineate the Holy Letters of theology, from the entrance to the labyrinth of excessive knowledge. This we do out of love for God, not only because our objective is the precise study of the faith of our fathers, but also because we "observe the measures of our own times", as Hippolytos of Rome states - we hasten to convey this faith as a Gospel preaching of good news to our contemporaries. In order to proclaim the good news to all the world, we draw "any useful part" even from the wisdom of those whom the world considers wise, as St. Gregory Palamas boldly proclaimed.

You know very well, from the prayers that you are familiar with and from those that are heard during the daily Services in the Chapel, that every perfect gift is from above, coming down from the Father of lights on high. Only in the light of the resurrected Christ, are we able to hope that we will approach the light of the knowledge of God. Under terms of theological exactness, this commands us to journey with haste, restoring to its original wholeness, out natural minds which have been corrupted. We are called to exercise the mind so that it can return to its original blessed function of discernment, assemblage, and thanksgiving. The long and sure experience of our Holy Church Fathers, fully teaches us that this restoration of the mind to its divine fulfilment, occurs exclusively and successfully only through the exercise of virtue, and our participation in the Holy and Divine services of the Church.

Having been illumined by the exercise of virtue, and having cleansed their minds, our Holy Fathers accepted and discerned that the Words of our faith possess their substance and existence, since they have been divinely transmitted. All the others, which the world declares as "knowledge" - even though this, too, is a gift from God - is and remains natural, the work of the hands and the minds of men. The wisdom of the world, instead of serving man - or more precisely, serving God - often-times becomes autonomous, and begins to serve its own ends and objectives. Instead of serving , it becomes puffed up and thus arrogant. The teacher of the faith of the Fathers is obliged - imitating the ways of the old pharmacists - to present this external wisdom to the examining laboratory of divine humility as well as boldness. And this first, in order to reject, without other, the limits of extreme evil (that is, the refined or uncultured metaphysics of the world); and second, to test the intervening body of the so-called natural sciences in the mighty fire of discernment. Under these exact conditions of ingenious self-examination in the Holy Spirit, the contemporary clergyman and theologian of today, is obliged to contain and receive any "small particle" from the wisdom of the world that might be useful in his ministry and service to the Divine and Saving Logos of God.

If the study of the Holy Letters of theology tries to avoid appointing - with capable precision - the boundaries of spiritual wisdom that is discerned from spiritual and worldly knowledge, then it accepts that we must become pleasing to the whims of the world. Deep down, however, we have minimized that, which is holy and given by God, in favour of the material pleasures of this age. We may gain temporary worldly favour, but we lose instead the integrity of that which the most benevolent God has announced to us, and has called us to do. We are then unavoidably driven to the painful theological failure of becoming worldly.

You, however, most learned Professors and beloved seminarians of this College, remain steadfast to the Holy institutions and canons and our Orthodox Patristic Theology. You teach and are taught the holy letters of Theology, thereby first cleansing yourselves according to the tradition of Eastern Orthodox Asceticism. Having cleansed yourselves, become pristine mirrors that receive and reflect the Divine Light of the Resurrection. Doing this, you have the blessing of the Mother Church - the Holy and Great Church of Constantinople, as well as that of our own Modesty.

 


 

REMARKS
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW I
UPON HIS ARRIVAL AT
WINNIPEG AIRPORT
May 27, 1998


Most Reverend brothers, Metropolitans Sotirios and Vasily,
Honoured representatives of the leaders of this Province and City,
Beloved spiritual children in the Lord,

Every time we visit a new city, it grants us new joy and pleasure in our hearts, because we see the richness of the creation of God in the eyes and faces of those in this great and friendly nation, the friends and beloved children of the Mother Church, the Holy and Great Church of Constantinople, who have so graciously and cordially received us, together with the kind and hospitable leaders and their beloved fellow citizens. We must state that we ourselves have confirmed with our own eyes: that which God, the creator of the world and of mankind, beheld after the creation - that everything He created was good, indeed "very good". First and foremost, that which He saw as being "very good" is man - the human person, who is created in the image and in the likeness of God.

We thank you especially for your radiant and shining faces. The brightness of the joy evident on your faces has more value than all the gold and the silver of the world.

If others believe that they can become rich by accumulating and amassing wealth and valuable material goods, we feel that we are even richer than they, for we treasure in our hearts the looks and the expressions of loving and dearly beloved persons. For us, the human person has greater value than all the material treasures and valuables of the world.

Besides, the treasures of the world are meant to serve the person, and as such, they are worthless when they are simply locked and stored away, and not used for the benefit of the whole society.

Certainly, all of the beloved Canadian populace agrees with this, as is most evident by the multitude of their good works, and especially their donations to philanthropic causes on an international level. We know much of this philanthropic work first-hand, and we are being informed about even more of these works with much satisfaction during our visit to this beautiful land.


Thanking God for His granting to us of this visit, and you for your gracious welcome and kind words, from our hearts we greet everyone, and abundantly bestow upon the good loving citizens of this city, all the members of the Orthodox Church, and the progressive Canadian people, our undivided and whole-hearted paternal and Patriarchal blessing and best wishes for progress in every material and spiritual endeavour. Amen.

 


 

TOAST
OF HIS HOLINESS
THE ECUMENICAL PATRIARCH
BARTHOLOMEW I

DURING THE DINNER IN HIS HONOUR
IN THE COMMUNITY CENTRE OF
SAINT GEORGE CHURCH IN VANCOUVER
May 26,1998


Most Rev. Metropolitan Sotirios of Toronto
Distinguished fellow guests

Being in this spacious and hospitable country and in this great city ,we, as your spiritual father and Ecumenical Patriarch, have the pleasure of enjoying the goods of this rich table and your noble and wise words which burst out of the treasury of your hearts. For your hospitality and all the offerings we thank you cordially.

My beloved children in the Lord

You live in one of the most important crossroads of the Ecumene. Canada is a spacious and fertile land. Its natural resources could be sufficient for hundreds of millions of human beings. Your city which has been built on the Pacific coast and contains the biggest Canadian harbour, connects you with billions of people. And whenever population increase takes place on the other side of the ocean, your city will become more important for the global economy and politics.

As we approach the end of the second millennium after Christ, we hear various opinions concerning the future of humanity. Some see the so-called "market economy" spreading itself around the world; they speak naively about "the end of history"and concerning some kind of peace based on commercial exchanges and financial relationships. Some others consider impossible the assimilation of the majority of people by Western civilization, they speak about conflict of various cultural groups, suggest the isolation of the West, cultivate a superiority complex and promote the spirit of xenophobia.

We, living in another crossroad of people and civilizations, in an area with many historical peregrinations, and led by the Gospel and the teachings of the Holy Fathers, can say that so long as men and people govern themselves with the goal of material interest, conflicts will never end. Only if man will be exempt from sinful passions can he live peacefully with others.

It should be noted as well that the dominant element in our Holy Tradition is love. Our Lord on the Cross prayed for those who crucify Him. He abolish enmity, intolerance and every kind of distinction. The Orthodox Church respects man, blesses his good works and develops in a profitable way every inclination and uniqueness. She doesn't eliminate civilizations but pushes people to enhance the good elements of their traditions.

The fountain of our tradition and civilization is the merciful heart, burning with love for the entire creation. And the heart becomes merciful with humility. This is the way towards paradise and cohabitation with the neighbour. On the contrary, selfishness and individualism lead to entrenchment to the point that one believes that the other is hell, according to the saying of an important leading thinker of this century.

My beloved children in the Lord

You have the blessing to live in a country which encourages cohabiting and development of the many and varied traditions of its citizens. And because as Orthodox Christians on the one hand you are passengers and temporarily sojourners of this earth and from the other side children of the Lord to "Whom belongs all the earth and everything in it", you are really Canadians which means that you have the possibility to love this land and its inhabitants, natives and immigrants with His love which has no limits and distinctions.

Live in accordance to the life of Christ. Pour the love of Christ to those near and far from you. Sanctify yourselves and this Country. Ask from Him the peace from above, become participants of the inner peace and make peaceful the blessed this land as vast as the ocean.

Raising this cup, we wish for you, from our heart, health, salvation and visitation and that the resurrected Christ through the intercessions of His Most Holy Mother the Holy Virgin Theotokos, of the Great Martyr Saint George the Victorious and of all the Saints will bless all of you , your homes, your work, your city and your country unto the ages of ages. Amen.

 


 

HOMILY
OF HIS ALL-HOLINESS
THE ECUMENICAL PATRIARCH BARTHOLOMEW I
AT THE SERVICE OF VESPERS
IN THE HOLY TEMPLE OF ST-GEORGE VANCOUVER
May 26, 1998


Most Reverend Metropolitan Sotirios of Toronto
Beloved children in the Lord


With great joy and emotion, we entered this venerable and Holy Temple where we served Liturgy as Metropolitan of Philadelphia fifteen years past, conveying the blessings of the Mother Church of Christ. Moreover beloved children of our Modesty, we come face-to-face with you in the great city of Vancouver with paternal sentiments on this significant day on which our Holy Church celebrates the leavetaking of Pasha, the feast of feasts.

We have been celebrating the Resurrection of the Lord for forty days and, having taken leave, will now celebrate and chant the joyous resurrectional hymns on each and every Sunday. Furthermore we shall perpetually call into remembrance together with the world-saving Passion of the Lord, His Ascension and His glorious coming.
The characteristic feature of our Church par excellence is a constant experience of the mystery of the Cross and of the Resurrection. These mysteries are bound together, for the cross leads to the Resurrection, and the Resurrection presupposes the Cross.

It is because the majority of Orthodox Churches in various lands have borne the cross over a period of many years that they radiate the joy of the Resurrection and pour out the radiant light and uncreated grace of the Risen Lord far and wide and are strengthened by its grace, illumined by its light and endure all manner of toil and suffering; they sustain every kind of sorrow and temptation; they accept the cross consigned to them by the Lord.

For the Christian, the cross is not simply a matter of trials visited upon them through other persons and political shifts and occurrences. This cross is also that of the epistle : "And those who belong to Christ Jesus have crucified the flesh with its passions and desires (Gal. 5:24) which is the struggle against man's passions, yearnings and desires. This struggle is frequently the most difficult and toilsome test, and some Holy Fathers rightly considered it of equal merit to blood martyrdom, calling it the martyrdom of conscience.

The Holy Greatmartyr George, the guardian of your community, was such a martyr of conscience and trophybearer over sin. First he triumphed over the works of evil in the inner, unseen warfare and then, by shedding his blood, became a participant in the Lord's Passion and Resurrection.

And we, through removed by centuries from the time of our Lord's dispensation according to the flesh, can participate in the Passion and Resurrection by struggling against sin and with the help of Divine Grace. For this reason, though we have not seen Him in the body, we may acknowledge: " Having beheld the Resurrection of Christ...", and, as St-Symeon the New Theologian points out, not merely "having heard" , or "believing".

And this is because the Resurrection works in the heart and the uncreated Grace of the Risen One and remains steadfast in the souls of the humble and the pure. Therefore we are able at all times to gaze upon and celebrate the Resurrection.

For this reason did St-Seraphim of Sarov, the Russian saint of the last century greet those who came to him with the expression "Christ is Risen, my joy!". He had tasted the joy of the Resurrection and would transmit it to as many as he would meet.

From Russia to New Zealand, from Constantinople to this new world and all in a circle as far as Japan and over to Jerusalem Christians sing out on this day "Now all is filled with light : heaven and earth and the lower regions". The light of the Resurrection which comes from the Cross, through these who are illuminated by it, sheds light on the world.

We also sing : " Let us call even those who hate us brothers, let us forgive all by the Resurrection. Through the Cross and the Resurrection we all become brothers and sisters because the One who rose forgives all, loves and lives with all of us. Forgiveness and love are not only sentiments but a demonstration of life for they rise and shine from the Tomb, having been preceded by suffering and the cross.

My children in the Lord

We send up our fatherly prayer that you may become participants of such a life, and to impart the joyous light of the Resurrection to the inhabitants of this spacious and hospitable land with the blessing and grace of the Risen Lord, to whom be the glory and the dominion unto ages of ages. Amen.

 


 

REMARKS
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW I
UPON HIS ARRIVAL
AT THE VANCOUVER AIRPORT
May 26, 1998

Most Reverend Metropolitan Sotirios of Toronto,
Most Honourable representatives of the leaders of this province,
Beloved spiritual children in our Lord,

Visiting for a second time this great City of Vancouver that boasts a great number of people, and which is bursting with vitality, life and much activity upon the occasion of our paternal visit - first, with the faithful members of the Orthodox Church who reside here, and then with all their beloved fellow citizens - we express our deep joy and satisfaction and our gratitude, as well as that of our most distinguished delegation, for the gracious and honourary welcome extended to us. We also thank you for your kind and hospitable words at this historic event of our meeting today in this new and blessed land, to which your forefathers immigrated from their ancient ancestral homes.

We address our cordial and friendly greetings of love to all, and bestow upon you the blessing of the maternal Holy Great Church of Christ in Constantinople, as well as our paternal and Patriarchal blessings. The message which we convey and proclaim to all, is the message of peace and creativity; reconciliation and cooperation; forbearance and love. It is absurd to waste our resources in destructive ways. We can and are obliged to make use of them in a resourceful and appropriate manner, doing the correct and good thing for all.

We are pleased that our message is not new or innovative for Canadians, but is generally accepted. Therefore, we have a common understanding about this paramount and most important issue, and we are sure that we both agree on many others as well.

The Orthodox Church, which we represent in our person as the first among its Hierarchs and its Ecumenical Patriarch, is characterized by the spirit of brotherhood of all individuals and peoples. The Church condemns violence and encourages all towards friendship, reconciliation and cooperation with one another. Although the Church believes that the world is created by God as being "very good" and as being worthy of our environmental concern, it also manifests to all that beyond this material world, there exists the spiritual world to which all are called by God, and where there exists our eternally existing homeland, final joy and complete happiness.

We thank all, and pray that God may bless and protect each one of you. Amen.

 


 

REMARKS
OF HIS EMINENCE METROPOLITAN ARCHBISHOP SOTIRIOS
WELCOMING HIS ALL HOLINESS
PATRIARCH BARTHOLOMEW I
TO VANCOUVER, B.C.
May 26, 1998


Most Holy Father:

Welcome to Vancouver, the most beautiful city in Canada. The Pacific Ocean washes against its feet and grants it peace, courtesy, kindness, common sense, and prudence. The ocean "seasons it with salt". The body of the city is beautified by vast parks and floral gardens. Its air is always fragrant with the natural aromas of flowers. Its natural beauties are the proverbial sirens that enchant the millions of tourists who come to visit it annually. Indeed, many decide to move here permanently. Its head is surrounded by the high and lofty mountains, whose craggs are always resplendent in greenery, while its heights are always white from the snow and from the centuries old glaciers. Its inward parts are characterized by warmth, love, kindness, life and constant activity. These parts are truly its wonderful people, who come from "every race and tongue". They all work together cooperatively and progress harmoniously. In their midst are the Orthodox Christians who are benevolent and most kind. They are Christians truly knowledgeable about their faith. Progressive and honourable in every respect. Beloved and respected by all. And now, in our midst, you are with us, Most Holy Father! Canada waited for many years to welcome the leader of Orthodoxy - almost two thousand years! Now, you have come! Simple. Noble. Peaceful. A real icon of Christ! A true father! We thank you for coming to us! Respectfully, we ask of you: speak to us! Grant us the gift of your serenity. Your experience of the light of Christ. Words from your heart. So that our hearts may leap with joy even more. Your words are words of life. They will indelibly remain in our souls. They will be shining beacons that will direct our life upon earth. They will guide us to salvation. To the Kingdom of God. Most Holy Father, come and bless your spiritual children. Bless us all!

 


 

OPENING REMARKS
OF HIS EMINENCE METROPOLITAN ARCHBISHOP SOTIRIOS
AT THE BANQUET WELCOMING HIS ALL HOLINESS
PATRIARCH BARTHOLOMEW I TO CANADA
OTTAWA, ONTARIO

May 25, 1998


Most Holy Father:

Welcome to Ottawa, the capital city of Canada. This capital city is in the centre of Canada, which is regarded as the best country in the world in terms of quality of life. This fact is verified by statistics compiled by the United Nations. Many are its virtues, and its benefits and accomplishments are even more. It is a shining example to the world of peaceful and harmonious co-existence, impeccable cooperation, and honourable industriousness. The Peace-Keeping Contingents of the Canadian Armed Forces have brought peace to many war-torn countries of the world. Canada is truly "the light of the world and the salt of the earth," as Christ wants her to be. Within this vast and beautiful country, 750,000 Orthodox Christians of diverse nationalities live and work harmoniously, thereby contributing to the progress, the success and the great accomplishments within the Canadian society. Especially in this capital city of Ottawa, the Orthodox community is truly the boast and pride of the Church. This evening, the hearts of all of us are filled with joy because you Most Holy Father, are here with us. Most Holy Father, you are the pinnacle of Orthodoxy, and the spiritual leader of 300 million Orthodox Christians in the world. You are the spiritual father of all of us, most Holy Father, for you are the living icon of Christ; the apostle of peace; the shining leader and the rule of Orthodoxy. Truly, what a beautiful evening this is! Your spiritual children encircle you and dine together at the same table with you. Your All Holiness, we respectfully ask you to tell us comforting words of consolation. Give us guiding words of salvation. Our hearts are like flowers that have fully blossomed in the dawn of spring, ready to absorb and be nourished by your words, which are like the invigorating dew of the morning. Bless us, Your All Holiness!!

 


 

SERMON
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW I
AT THE DOXOLOGY UPON HIS ARRIVAL
AT THE KOIMISIS CHURCH IN OTTAWA

May 25, 1998


Most Reverend Metropolitan Sotirios of Toronto, Beloved spiritual children in our Lord,
We praise, thank and glorify the Most High God in Trinity, for He has accounted worthy our Modesty, together with our honourable delegation, to visit the Holy Greek Orthodox Metropolis of Toronto, which is under the spiritual jurisdiction of the Ecumenical Patriarchate. We convey to our most beloved spiritual children, the warmest greetings and embrace of the Mother church, the Great and Holy Church of Constantinople, together with ours personally, as well as the prayers and blessings of the Church and of our Modesty.

Great is our joy today, for we visit another Metropolis of the most Holy Ecumenical Throne, from among those which God has established to replace those which were destroyed through historical circumstances. We do not know the will of God. Studying the outcome of these events, we note that in those places where destruction took place, memories and other monuments remain, as a living reminder of the Gospel teaching to all the inhabitants of those regions, which were abandoned by the Christians. There may even exist until today, certain brave souls who secretly worship our Lord and Saviour Jesus Christ. There, where new Orthodox Communities and Metropolises are created, the illumination of pure Orthodox teaching is lit, and it is at the disposal of all who wish to see and live by it and thereby be saved. In the past and in a similar manner, Moses lifted up the bronze snake in the wilderness, and saved all who looked at it from the death bearing result of the poisonous bites of the snakes.

We are therefore overjoyed and are touched at beholding your faces - the faces of the faithful children of the Orthodox Church, who, from the ends of the earth, have come and settled in this new and hospitable country. At the same time, we bring to mind the dual role and the resulting dual struggle to preserve your precious faith and your inheritance, which our Lord invites you to undertake in this new land. It is first, the personal struggle of each of you to remain uninfluenced from the non-Orthodox environment in which you have been planted, and to remain strengthened and immovable in the pure and genuine Orthodox faith and tradition. But it is also your responsibility to become a light that shines forth the Orthodox faith and tradition - not so much through speeches and verbal teachings, which most are not prepared or able to give - but especially through the practical application in our lives of the Gospel commandments in an Orthodox mind and spirit, which all of us can do, and which we are obliged to continuously struggle to accomplish. The living out of the Gospel in our daily lives, the cleansing of our hearts from every kind of evil, and the putting into practice of every kind of good -does not presuppose academic preparation or special knowledge, but simply a pure willingness and a love for our Lord and Saviour Jesus Christ, and being faithful to the liturgical life of the Church, through personal participation in the sanctifying Mysteries and ecclesiastical life in general. In this way, we are over-shadowed by Divine Grace, and thereby guided to all truth.

The Mother Church and our Modesty rejoice at beholding your spiritual and material successes and the accomplishments of its children in this great and hospitable country of Canada. Truly, the Grace of our Lord preserved both you and your forefathers from complete assimilation in your new surroundings. We urge you to take and assume whatever is good and beautiful from your new surroundings - and truly, Canada has many good and beautiful things to choose from - without however abandoning your precious Orthodox faith and Orthodox Church, which you gather around and support with so much obvious love and affection. The preservation of the Orthodox faith and above all, the Orthodox character, should not provoke a clash with the society around you, but rather should result in cooperation, reconciliation, understanding and an abiding Christian love towards others.

This is so because the Orthodox character, the Orthodox faith and the Orthodox mind and spirit is a disposition and spirit of freedom, tradition, unity and love: without bigotry; without fanaticism; without collective pride or personal conceit; without provocation or rivalry.
We steadfasdy believe that the Orthodox Church contains the complete and unadulterated truth which saves us, but we also know that our good God has sown- through the "spermatikos logos" - (the seed of truth which is scattered throughout the world and which permiates all creation) - a part of His truth in each individual human soul. Thus, we find certain common points in every person; certain common principles which we can build upon in the common search for understanding and the development of good relations with all.

The Orthodox Church sojourns in the world according to these principles: not only because this serves her purpose, but because the Church believes in them; and teaches them as well; and because the Church lives and applies them in every situation, even when the surrounding society it finds itself in around the world, does not accept them. However, we are grateful to the governing authorities and the citizens of this prosperous and tolerant Confederation of Canada, because they have manifested to us such love, understanding and support, that we would like to return to them this same love and our cooperation.

In addition, we offer to them the treasure of our Orthodox faith, the possibility of direct access to Divine Grace, without coercing and without proselytizing anyone. Simply stated, we live in an Orthodox way; we shine with the light of Orthodoxy; we act and behave in an Orthodox manner; and in this way, we become a living and a real witness to the reality of another way of dcaling with and confronting the world. Whoever wishes to find out more about this, can simply ask and learn through their own initiative and interest: the Church does not force anyone to do so.

Therefore, we must be especially careful so that this does not happen, and to manifest - through our manner of life - Orthodoxy as it really is, and not as our weaknesses and mistakes often times distort it.

Regarding this question from this prism, we ought to try to find peaceful resolutions to topics that we, as individuals, sometimes disagree upon. We owe it to our brothers and sisters in Christ to accept their opinion, when it is better than our own - and even at times when it is not better, on the basis of the higher goal of preserving peace and unity within society. We ought to be patient in our attempts at finding solutions that can be acceptable to both parties, for as the proverb states: "time and silence resolve many problems."

There will always be problems of one kind or another. These are even necessary for our spiritual struggle to attain virtue, just as training and exercising is necessary for the athlete to compete. As many difficult exercises as an athlete can master, the more greater experience he attains for the successful combating of many new and unexpected difficulties ahead. This is why we all recognize the great significance of expertise in all objectives of life. The best experience is attained in the most difficult of circumstances. In the spiritual life, difficult circumstances appear when others around us - and especially our co-workers whom we put so much hope in - present us with problems and disagreements in our attempts to cooperate with them.

Our maturity and our wisdom, as well as our reception of Divine Grace which gives us wisdom, is apparent and we are judged when such problems arise. Another proverb of our people is perfectly suited to this issue, when we say that: "the talent of the skipper of a ship is manifested during a storm through rough waters". We will transfer the meaning of this proverb to our ecclesiastical and the community life of our people, and we say that those in authority are judged to be good on the basis of how they handle difficult situations and problems. Each one of you faithful Christians, the members of our Christ-loving community - from those in higher positions to the very least among those who organize - ought to manifest themselves as good, calm and collected peace-makers, who try to unite with those who govern for the good of the organiation.

From their own position, each person must assist in the attaining of peace and the avoidance of dissention and dissolution. Each person ought to try to mend tears and fractures between people, unto the restoration of unity and good order, and the proper functioning of Community and Ecclesiastical organizations. The greatness of mind and spirit which our people are endowed with from the most ancient of times, manifests to Us many individuals with leadership abilities. But unfortunately, this invites antagonism and dissension as to who will occupy the few positions of leadership, and also at the imposition of solutions believed to be the best by those who lead. Thus, the gift of wit and intelligence with which God endowed us, is reduced to being used against us, tearing to pieces one another with sharp disagreements and exhaustive confrontations - from the Trojan and Peloponesian wars, up to the recent repeated civil strife and divisions, not to mention ecclesiastical schisms and dissensions.

Beloved children in the Lord, we have an obligation, to always seek that which is pleasing to the Lord in all circumstances, for the Lord speaks to those who hear Him to the measure of their spiritual capabilities, and works towards their salvation to the measure of how much they accept Him. Our Lord's Incarnation took place, not at an inopportune time, but when the fullness of time had come to pass, even though this great event - according to our human criteria - should have come sooner, instead of after the great distance of time, numbering thousands of years, that had passed from Adam until Christ. Our life and our victory over evil is accomplished through patience, and not by excessive zeal and undue haste.

It is our duty to speak to you in love, and I urge you all paternally to do all that is possible to work together and to avoid any dissension or spilt amongst you, for there is no greater evil than dissention and separation between you. If you are willing to work towards the preservation of unity among you, then our good God will guide you to the proper solutions. If we instead hurl threats at each other, then we do not leave the field open to God so that He may act.

Only if you are united and are reconciled as brothers can you attain proper solutions to any and all problems. Only when you are united and reconciled with one another, can you give the proper icon and witness for Orthodoxy to those near and far. As we stated in the beginning, our Lord Jesus Christ has planted you in this great land across the Atlantic, and expects that you send forth the pure and unadulterated light of the Orthodox faith - not through words and books and sermons - but through the actual living out of the Gospel truths and Orthodox tradition, as ethos and character and by other ways of living, including our beautiful customs and traditions. The preservation of customs without the ethos is reduced to mere forms, which will unfortunately be forgotten, because these beautiful customs have come forth from the great Orthodox Christian ethos, and they will vanish when this is eclipsed.

We hope and we pray that prudence and good sense will reign victorious in the hearts of all the members of this great continent, together with a humble willingness and a great love and the discernment to find attainable solutions, so that the dark clouds may be dispersed and the sun of righteousness and reconciliation may shine Under its brightness and its warmth, ice is melted; hearts are warmed, souls rejoice; differences are reduced; and that which unites will be made manifest, while that which divides will disappear.


We glorify God, for He has deemed us worthy of this present meeting, and because He has granted us the joy of mutual love, and especially His love for all of us. We will appear worthy of His love if we ourselves love one another. Let us, therefore, love one another, beloved children and brethren, and may the grace of God be with you always. Through our paternal prayers, we bestow upon each of you our fervent Patriarchal blessings. Amen.

 


 

GREETINGS
OF HIS ALL HOLINESS
ECUMENICAL PATRIARCH BARTHOLOMEW I
UPON HIS ARRIVAL IN OTTAWA
May 25, 1998


Most Reverend Metropolitan Sotirios of Toronto,
Honoured Representatives of the Leaders of this great Land,
Beloved spiritual children of the Church of Christ and of our Modesty,

With great joy and emotion, we extend to you today our warm and cordial greetings, as well as those of the honourable members of our distinguished entourage.

We are filled with this great joy because we commence our visit to the Confederation of Canada, this land of yours which is great in area and expanse, but even greater in kind and generous sentiments to visitors. We come to you from the ancient and historic city of Constantinople, which is the venerable seat of the Ecumenical Patriarchate, the First Throne of the Holy Orthodox Church. We journey to your new country, which is full of visions for the future and peace-loving activities. We feel within us a unique spiritual relationship with you, for we see that we both serve - we, from within the Great and Holy Orthodox Church of Christ; and you, from the great and progressive Canadian Confederation - our fellow man, the cause of peace, friendship, reconciliation and restoration of relations, and in general, the higher spiritual culture of man. This is the culture of service and love; of equality and justice; of creativity and progress, which are in opposition to the inhuman reality of plunder and hate; of oppression and injustice; of destuction and retrogression, which are unfortunately still encountered in our world.

We come to you offering a message, which is at the same time ancient as well as new, but always contemporary. It is the message of love and cooperation between people, above and beyond any differences between them, which was proclaimed almost two thousand years ago, peacefully changing human hearts and creating peaceful societies, of which a beautiful example comprises the patient and positively reconciling Canadian entity.


Your love and respect caresses my heart, and our paternal love embraces all of you. We will have ample opportunity during our stay in your country to meet together, and to exchange experiences and ideas, and to mutually benefit in the struggle to do good, which we all must undertake and are obliged to continue.

We extend our Patriarchal blessings to all, as well as our gratitude for your gracious and cordial welcome and your kind words, which have sprung forth from within you spontaneously as from a fountain. They have been transformed to words of praise and glory to God, who has created man "very good" and capable of feeling the love of his fellow human beings. This agape is the cause of our greatest joy and satisfaction in our lives. Glory to God for our meeting and our reciprocal love, and for all the benefits you have richly bestowed upon us.




© 2001-2008 Orthodox Research Institute. All Rights Reserved.
For additional information about the Orthodox Research Institute: info@orthodoxresearchinstitute.org
For comments and/or problems about this site: webmaster@orthodoxresearchinstitute.org