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Different understandings of local, universal Church
Relations with the Patriarchate of Moscow suffered from a period of
tension during the past year [2002], yet various kinds of relations
continued, and now one can hope for improved relations.
Creation of dioceses to ensure regular ecclesial structures for
Catholics
On 11 February 2002, the Holy See raised the four Apostolic
Administrations in the Russian Federation to the rank of Diocese. This
decision—concerning exclusively
the provision of regular ecclesiastical service to Catholics, since a
diocese can provide this better in Catholic, as well as in Orthodox
ecclesial life, provoked the negative reaction of the Patriarchate of
Moscow. In fact, the transformation of the Apostolic Administrations
into Dioceses was interpreted as a move toward proselytism; the
organization of the four dioceses into a metropolitan province was
perceived by the Patriarchate as creating, on the national level, a
parallel Church to the Russian Orthodox Church.
Consequently, a meeting of the delegations of the Holy See and the
Patriarchate of Moscow scheduled to take place in Moscow on 21 February
2002, was cancelled and, as the Patriarchate of Moscow clarified,
postponed until a more favourable date.
In the discussion, which took place "at long range", both
parties explained their reasons. Moreover the ecclesial situation was
worsened by the intervention of extra-ecclesial whose task is that of
safeguarding the full exercise of religious freedom rather than the
exploitation of a crisis.
Universality of the Catholic Church
Apart from what has been written on this topic, it seems useful to
pinpoint what is at the root of the recent misunderstanding between Rome
and Moscow. The basic problem seems to lie in two different ways of
living ecclesial realities, and two different ways of identifying the universal
and the local dimensions of the Church. The Catholic
Church is a universal Church constituted "in and from
particular Churches" (Dogmatic Constitution Lumen
gentium, n. 23). By virtue of this universal dimension which is
proper to her, she carries out her mission, transcending any boundary
and not limited to a specific people or culture. She does so in accord
with the Lord's words: "Go therefore and make disciples
of all the nations" (Mt 28,19).
However, it should be clear right away that in the Russian
Federation, "The Catholic Church desires to carry out her
duties with regard to the Catholic faithful in Russia,
long deprived of pastoral care, just as she wants the
Orthodox Church to be able to carry out her proper mission, which
she is called to carry out in her own country" (L'Osservatore
Romano daily edition, Relazione con il Patriarcato di
Mosca, 27 January 2002, p. 7). The spirit that guides the
activity of the Catholic Church is expressed in the Document issued by
the former Pontifical Commission "Pro-Russia" on 1 June 1992,
with the title "General principles and practical norms for
coordinating the evangelizing activity and the ecumenical activity of
the Catholic Church in Russia and in the other countries of the CSI".
According to this document, "today more than ever, the
apostolic activity of the Catholic Church in the territories of the CSI
must have an ecumenical dimension". As was the case then, so now
too these directives that were designed to keep the necessary balance
between pastoral activity and the ecumenical approach still apply.
Through dioceses churches provide pastoral care
On the part of the Catholic Church, the desire to fulfil her duties
to the Catholic faithful entails being able to respond to their pastoral
needs with the means and structure proper to the tradition and to the
canonical order in force in the Catholic Church. The diocese is the
structure through which the Catholic Church, and likewise the Russian
Orthodox Church, carry out their ecclesial mission. Consequently, the
establishment of four Catholic dioceses in the Russian Federation as a
metropolitan province was not done with an intention that could give
reason for the accusations of proselytism that were raised against the
Holy See. Furthermore, such a step did not constitute an attempt to
replace with an "ecclesiastical province of the Catholic
Church" a "particular Church" [that is the Russian
Orthodox Church's self definition] nor was there any wish to take over
the mission that this "particular Church" has carried out for
centuries in a specific cultural context. A special respect for this
mission and for the role that this Church carries out in the Russian
nation is reflected in the names given to the four Catholic dioceses:
they are not linked to the cities that have or might in the future have
an Orthodox Bishop of their own, but to the names of the cathedrals. One
might have hoped that in this procedure one might recognize not just an
act of courtesy but the deep sensitivity which must define relations
between the Churches.
Common critique of proselytism
In this context, it seems right to repeat the words of the
Holy Father John Paul II to a Delegation of the Orthodox Church of
Romania led by Patriarch Teoctist which visited Rome last October. The
Pope referred to the problem of the proselytism which both Churches
suffer due to the activity of a number of religious movements which are
often
devoid of any ecclesial character, and also to those mutual ways of
behaving that could damage correct interecclesial relations: "We
have the principles of conduct that have been formulated in the common
texts, and which, for the Catholic Church, are still valid. We too are
concerned by the proselytism of new communities or religious movements,
which have no roots in history and are invading countries and regions
where the traditional Churches are present and where the Gospel has been
preached for centuries. The Catholic Church is also having this sad
experience in various parts of the world.
"For her part, the Catholic Church recognizes the mission
which the Orthodox Churches are called to carry out in the countries
where they have been rooted for centuries. She desires nothing else than
to help this mission and collaborate with it, as well as to be able to
carry out her own pastoral task for her faithful and for those who turn
freely to her. To strengthen this attitude, the Catholic Church has
sought to sustain and to assist the mission of the Orthodox Churches in
their native countries, and the pastoral activity of many communities
living side by side in the diaspora with Catholic communities. However,
where problems or misunderstandings arise, it is necessary to face them
by means of a fraternal and frank dialogue, seeking solutions that can
involve the two parties reciprocally. The Catholic Church is always
available for such a dialogue so as to bear an ever more credible
Christian witness together" (Address, 12 October
2002, n. 4; ORE, 16 October, p. 4). The Catholic Church
applies this approach to the Orthodox Churches in general and, without
making any distinction, to the Russian Orthodox Church.
Ongoing dialogue, signs of improvement
Today, after long months of accusations concerning the presumed
proselytising activity of the Catholic Church in Russia and reproaches
based on assumptions or unfortunate appearances rather than on actual
events, there seem to be signs of a more realistic evaluation which
could bring about positive developments in the relations between the
Holy See and the Patriarchate of Moscow.
The difficulties and misunderstandings which have arisen between the
Patriarchate of Moscow and the Holy See in the past year do not give the
full picture of their relations. Although the atmosphere created has
disturbed many Catholics in many parts of the world, the Holy See,
through the Pontifical Council for Promoting Christian Unity, has worked
to encourage all the initiatives of collaboration and contact which the
Catholic Church, at various levels, has established with the Russian
Orthodox Church and her institutions and organizations. Many of the
Catholic dioceses and Catholic funding agencies such as Aid to the
Church in Need and Renovabis, have acted with the
explicit approval of the Pontifical Council for Promoting Christian
Unity. Their activity also corresponds to the Holy Father's ardent
desire to realize the exchange of gifts and fraternal relations with the
Russian Orthodox Church that will be able to offer an effective,
beneficial witness, to restore a truly Christian face to Europe. In this
context one can also mention the visits of the President of the
Pontifical Council for Promoting Christian Unity in Ukraine (19-25
October 2002). In Kyiv, in the absence of H.B. Volodymyr, Metropolitan
of Kyiv and All Ukraine, he visited several of the Metropolitan's
representatives, including Bishop Mitrofan, Chancellor of the Orthodox
Church in Ukraine of the Patriarchate of Moscow; in Belarus (14-18
December), where the Cardinal was able to have many cordial and fruitful
meetings with the Metropolitan of Minsk and Slutsk, Philaret,
Patriarchal Exarch of All Belarus.
'Resume relations in fraternal charity'
Finally, one should mention the correspondence between the Holy
Father John Paul II and the Patriarch of Moscow and All the Russias,
Alexis II. This exchange of letters has not changed, and this should be
considered not only as of great importance, but also as a source of hope
for the full and constructive resumption of relations between the Holy
See and the Patriarchate of Moscow. In this perspective one can
interpret the message the Patriarch Alexis II sent the Holy Father for
the celebration of Christmas. Among other things, he wrote: "Let us
resume our relations in fraternal charity". This is
undeniably a gesture of openness and availability that is to be
appreciated. Through the Pontifical Council for Promoting Christian
Unity, the Holy See will welcome it with the willingness that in these
months it has always shown.
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