Encyclicals

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

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

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.

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

"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.

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.

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

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

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.

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

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.