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.
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.
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.
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.
