Posted on 10/10/2005 9:35:22 AM PDT by NYer
Below are the summaries of the interventions:
- H. Em. Card. Lubomyr HUSAR, M.S.U., Archbishop Major of, President of the Synodm of the Ukrainian Greek-Catholic Church (Kyiv-Halych, UKRAINE)
I believe, first of all, I must express my gratitude to the Secretary General and to the Preparatory Commission who took into account the observations made by the Oriental Churches both in the Lineamenta and in the Instrumentum Laboris.
I would like also to intervene on the Eucharistic practice (no. 22. 23. 24) in the Tradition of the Greek Ukrainian catholic Church, but, wanting to focus the present intervention on another problem, I will postpone this aspect to an in scriptis intervention.
The problem that I face as a Hierarch of a sui iuris Oriental Church refers to numbers 85, 86 and 87 of the Instrumentum Laboris. I express myself in interrogative terms. My preface is that there can be no doubt whatsoever that the Eucharist is the source and summit of the life and the mission of the Church. But this is also true for Oriental Churches!
- If the Liturgy is a regula fidei (lex orandi, lex credendi)
- if the Divine Liturgy celebrated by Oriental Churches in communion with the See of Rome and by the Orthodox or Apostolical Churches is identical for both,
-if there is mutual recognition of the Apostolic Succession of Bishops and, consequently, of priests that celebrate it, then my question is: what more is required for unity?
Is there maybe another fons or another culmen superior to the Eucharist? And if not, why isn’t con-celebration permitted?
A final proposal. In order to grow also in Catholic intraecclesial communion I would like to propose that the next Synod be dedicated to the Oriental Churches.
[00087-02.03] [IN081] [Original text: Italian]
- H.E. Most. Rev. Djura DZUDZAR, Titular Bishop of Acrasso, Apostolic Exarch of Serbia e Montenegro for the Catholics of Byzantine Rite (SERBIA AND MONTENEGRO)
I will now refer to the fourth chapter of Instrumentum Laboris: “The Eucharist and Inculturation” (Nos. 80 and 81), “The Eucharist and Ecumenism” (No. 86), “The Eucharist and Intercommunion” (No. 87).
Inculturation
The constant meetings between East and West leads to confrontation between the two Christian liturgical traditions. The Eastern liturgy is “accused’ of incomprehensibility and archaism, which make the celebration moments “heavy”, but there is good reason for it to be very involving and mystical. Latin simplification instead brings about “liturgical impoverishment”.
To allow our celebration to be a sign of recognition and identity for non Catholics, it is necessary to stress this formation in all the categories of the people of God, with priority for the education institutes, priest-liturgists, deacons, animators and ministrants. In a word, regular pastoral care and an adequate ordinary liturgical catechesis must take precedence.
The Eucharist and Ecumenism
The common celebration can become a strong message in daily life. However, what is necessary are clear premises which indicate up to where it is possible to operate at a liturgical level with the churches and Christian communities which make up the ecumenical mosaic. Therefore, we propose a liturgical guide which helps to make sure that communion, not yet reached, is invoked in the prayer and not taken for granted, and even as an “instrument” of dialogue. The Eucharist and Intercommunion
I underline two possible threats: prejudice, as a first danger, or relativism. Here we also call for clarity and truth; opening up but without disregarding our identity. Even in this sector, the Eucharist cannot be the means for communion, not even the means for building a generic human community. The Eucharist is not even a starting point. It is the ministry of Christ who in the gift of the Eucharist gives us his Body. It is the gift given to he who belongs to Christ and must become a saint for this and therefore, thanks to this fundamental preoccupation, also the seed of unity in the Church and in the world.
The most urgent request to this Synod is: to revisit the Eucharistic mystery in relation to the other Sacraments, especially in relation to the sacramentality of marriage in mixed marriages and offer essential guidance, although to lower it into the local context on the part of the bishops concerned. It is a challenge which we consider involves other areas which are always vaster, and strongly pertinent in the European continent.
[00156-02.06] [IN127] [Original text: Italian]
- H.E. Most. Rev. Menghisteab TESFAMARIAM, M.C.C.I., Bishop of Asmara (ERITREA)
I come from an area of Eastern African Christian Tradition where, among non Catholics, daily celebration of the Eucharist, frequent reception of Holy Communion, reservation of the Sacred Speces in the Tabernacle, and adoration of the Eucharist outside Holy Mass are not practiced.
Does this mean there is less celebration of the Sacred Mysteries? Or, does it mean there is less adoration in these Churches? Not at all. There is only a different approach and different theological sensibilities. As a Catholic minority we do have all the above mentioned traditional Latin Catholic practices. But we feel we need to embed them better within an Eastern Christian Spirituality.
The second chapter of Part III of the Instrumentum Laboris has a beautiful title: Adoring the Lord in Mystery. The Eucharist is indeed the Mystery of our Faith. The subtitle of the same chapter is however not clear. What does" From Celebration to Adoration" mean? I hope it does not mean a temporal sequence, or an essential dichotomy between the two actions of the people of God. In the Liturgical action of the Eastern Churches celebration and adoration are two actions intrinsecally united. They are two aspects of the same reality, just as the table of the word and that of the Body and Blood of Christ are two parts of the same Eucharistic Banquet. Celebration and adoration go hand in hand. They do not follow each other. The first stresses the festive aspect, the second highlights the Greatness and Holiness of God. On one hand, we celebrate the great things God has done for us through His only Son our Lord and Redeemer Jesus Christ. We feel so close and familiar to Him and sing Allelujah! In our tradition there should be only the High Mass all sung and everybody involved: Priest, deacon, people. Liturgical dances prepare the people before Mass. God has become one of us and has offered His life for us. He is the Emmanuel! God with us.
On the other hand, we adore the Lord of Glory together with the angels and archangels, Cherubim and Seraphim. During the Holy Eucharistic action Heaven and Earth are in unison to prostrate themselves in adoration before pteMajesty of the Triune God, the wholly O!her. The doxologies sung during the Holy Mass are but an expression of the intense experiences of this awe inspiring presence of the Holy: "Holy, Holy Holy, God of Power and Might. Heaven and Earth are full of your Glory. Hosanna in the Highest".
Celebration and Adoration are thus two inseparable actions of the people of God gathered around the table of the Word and Christ's Body and Blood. These two actions unite Heaven and Earth. For a brief moment heaven descends and is tangible among men. It is like the experience of the disciples of Jesus, Peter John and James on Mount Tabor. The Eucharist is Mystery of Faith. It cannot be worthily celebrated without a deep sense of the Sacred. An act of adoration without a feeling of wonder and amazement may inspire only fear and despair. Hence we need to stress the unity of celebration and adoration. We have to encourage our faithful to become an adoring celebrating community, be it during Mass or outside Mass.
[00215-02.03] [IN179] [Original text: English]
I haven't a clue. It seems to me the emperors called the last 7.
Looks like we've been exposed to differing circumnstances in the Orthodox Church. Sure, I notice that Mainline Orthodoxy endeavors to shun the "True, Honest to God, Real Thing" Orthodox Churches, but I've noticed a certain wistfulness in doing so. And when ROCOR reconciles with the Patriarchate, she'll become canonical and watch it, she'll become a power house. It is my conviction that Orthodoxy cannot set aside their Ultra-trads as easily as Rome has done with their counterparts.
You ask me "why" I say the Hesychast terminology on "energies" requires more refinement. Because there's hasn't been an effort to connect it to dogmatic definitions, such as the Nicene Creed, or at least, none that satisfies this ignorant Western mind. Note that I'm not saying it is wrong, only that the Orthodox Church has frozen the insights of Sts. Symeon the New Theologian and Gregory Palamas, without further ado. I want to see these two placed in "dialogue" with Sts. Teresa of Avila and John of the Cross, for example, and see "what comes out." A personal predilection of mine that might just be "pie in the sky."
Finally, quoting me, you say:
"The questions facing you are as tough as the one facing us: Who are we? What are we? Where's the Royal Path? Who are the extremes? Where and when will Love triumph?"
You're kidding, right?"
I wish I were kidding, but I am not.
-Theo
"Note that I'm not saying it is wrong, only that the Orthodox Church has frozen the insights of Sts. Symeon the New Theologian and Gregory Palamas, without further ado.
Maybe because we thinbk they did a pretty good job of outlining what Orthodoxy believes. If it ain't broke, don't fix it! :)
"I want to see these two placed in "dialogue" with Sts. Teresa of Avila and John of the Cross, for example, and see "what comes out."
Some of +Teresa of Avila's stuff is a bit on the bizarre side, the sort of ecstatic experience which we have questions about. Now +John of the Cross...well, I'd like to see that dialogue myself!
Well, then, all we have to find is an emperor we can borrow for a while. Surely there must be some unemployed emperor lingering around that we could use. Too bad Bogdan only knows a prince.
Orthodox saints are not exempt from "bizzare" mystical experiences. Yet they are still saints and still considered spokespersons for the Tradition.
-Theo
Come to think of it, kings are not high enough. You think the Emperor of Japan might be interested? Then again, I believe the emperor has to be Christian...hmmm, that complicates thing just a little...Otto would qualify I think, but he is only an emperor-in-waiting....and the same thing with that guy in Bulgaria (and he's even Orthodox!) You know, I think they will just have to change the rules. :-)
Reunion can't be far off if you're considering the very, very Roman Catholic and Austrian von Hapsburg clan as successors to the throne of Byzantium. (At least the double-headed eagle emblem would fit ...)
I really like him, btw!
Vatican, Oct. 12 (CWNews.com) - The Major Archbishop of the Ukrainian Catholic Church, who had suggested that the next Synod of Bishops should discuss the Eastern Christian churches, has explained that he was referring to the Eastern Catholic churches. The question of whether or not Orthodox bishops should be invited to take part in such a Synod, he said, should be left to the Pope.
Cardinal Lubomyr Husar had drawn considerable attention with his October 10 address to the Synod of Bishops, in which he introduced his proposal for the next Synod's topic. The Ukrainian prelate had suggested that the Synod discuss how the Eastern churches, Catholic and Orthodox, could be drawn together.
Some accounts of Cardinal Husar's talk had created the impression that he envisioned a joint Synod, in which both Catholic and Orthodox bishops would take part. In an October 11 statement, the Ukrainian cardinal clarified his point. "I asked for a special Synod dedicated to the Eastern churches," he said. "But whether it should be extened to the Orthodox churches, that is for the Pope to decide."
Cardinal Husar made his clarifying remarks during the hour of free debate on Tuesday evening. Synod officials have set a policy of releasing only the general topics raised during these periods of free debate, without naming the bishops who spoke. An exception was made in the case of Cardinal Husar's remarks, since he was trying to correct possible misinterpretation of his earlier remarks.
http://www.directionstoorthodoxy.org/mod/news/view.php?article_id=5900
"You think the Emperor of Japan might be interested?"
Sorry, I don't know the man. Otto von Hapsburg just died so he's out. Like I said, there's some guy in England claiming to be the Czar, but of course, he's out of work too.
The only guy with a realistic crack at the job would be Simeon in Bulgaria; I think he has Czar as one of his titles and maybe he'll actually get the job. At least he has a government position. I don't know him, but one of my best friends, a Scottish Baron who is Orthodox, knows him quite well. Shall we "put out feelers"? :)
"The Ukrainian prelate had suggested that the Synod discuss how the Eastern churches, Catholic and Orthodox, could be drawn together."
$50.00 says +Lubomyr is the LAST hierarch either Rome or Orthodoxy would look to for talks about a union of the Orthodox and Eastern Rite Churches in communion with Rome.
I suggest they change the canon by acclamation and get on with the business. Never mind the emperor.
And you could have gone much higher with no risk of loss.
"The Ukrainian prelate had suggested that the Synod discuss how the Eastern churches, Catholic and Orthodox, could be drawn together."
Gee. Why didn't we think of that? Oh wait... we did. Decades ago. Not a Synod, ok, but discussions, yes. Orthodox bishops talking with Catholic bishops about topics that we seem divided on. For example, in 1969 we discussed, and reached an agreement on, the Holy Eucharist. Big or small, it's a step in the right direction. The situation with the Eastern Catholics has the process bogged, but nobody has thrown the towel in yet. Talks are scheduled to resume later this year. Maybe we'll make some more progress. I really hope so, because we have a lot more left to discuss and the clock is ticking. But the point I'd like to make is that when this guy stands up and starts talking about calling a Synod to address the issue of unity like there is nothing to it, it's a scandal.
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