Ο π. ΠΕΤΡΟΣ ΧΙΡΣ ΑΝΑΛΥΕΙ ΤΟΝ ΟΙΚΟΥΜΕΝΙΣΤΙΚΟ ΧΑΡΑΚΤΗΡΑ ΤΗΣ ΔΙΑΚΗΡΥΞΗΣ ΤΟΥ ΠΑΠΑ ΚΑΙ ΤΟΥ ΡΩΣΟΥ ΠΑΤΡΙΑΡΧΗ

Του Παναγιώτη Τελεβάντου

O διακεκριμένος θεολόγος π. Peter Heers συμπεριλαμβάνει το ακόλουθο διεισδυτικό σχόλιο στο λογαριασμό του στο Facebook: 

“Most observers of the meeting in Cuba will focus on political, moral or other such secondary issues. For the Orthodox observer, however, one matter should be paramount: the implications of the common statement vis-a-vis Orthodox ecclesiology.

From the style and phrasing it seems the Vatican wrote the original version of the common declaration of the Pope and Patriarch of Moscow, with the Russian Orthodox Church correcting it (ex. "full unity"). The catch phrases of the new ecclesiology of Vatican II are apparent in many places. (If it was written by a Russian Orthodox church representative this would mean the adoption of the new ecclesiology in Moscow is more advanced than previously thought.)

Here are just some of the phrases and sentences which might remind one of the new ecclesiology of Vatican II (and which could be interpreted as consistent with it). See especially the words within brackets { }:

1. "we have met like {brothers in the Christian faith}"

2. "to discuss the mutual relations between the Churches"

3. "We share the same spiritual Tradition of the first millennium of Christianity"

4. "to pray to the Lord with renewed fervor for {the full unity} of all His disciples"

5. "We believe that these martyrs of our times, {who belong to various Churches but who are united} by their shared suffering, are a pledge of the unity of Christians"

6. "Orthodox and Catholics are united not only by the shared Tradition of the Church of the first millennium, but also {by the mission to preach the Gospel of Christ in the world today.} {This mission... excludes any form of proselytism.} We are {not competitors but brothers,} and this concept must guide all our mutual actions as well as those directed to the outside world. We urge Catholics and Orthodox in all countries to ... be in harmony with one another (Rm. 15:5). Consequently, it cannot be accepted that disloyal means be used to incite {believers to pass from one Church to another}.... "

7. "Catholics and Orthodox are called {to work together fraternally in proclaiming the Good News of salvation,} to testify together to the moral dignity and authentic freedom of the person, {so that the world may believe}..."

8. "Much of the future of humanity will depend on our capacity {to give shared witness to the Spirit of truth} in these difficult times"

This last example, and the reference to "full unity", are the most characteristic and also the most grievous in terms of a departure from Orthodox ecclesiology.

http://www.pravoslavie.ru/english/90633.htm

(For more on the new ecclesiolgy of Vatican II from an Orthodox standpoint, see: https://uncutmountainpress.com/…/the-ecclesiological-renov…/).

Η διεισδυτική θεολογική ματιά του αιδεσ. π. Πέτρου Χιρς αποκαλύπτει αυτό που πολλοί θέλουν να ξεχάσουμε. Πέραν των παγνιδιών εξουσίας και κύρους, πέραν της αντιπαλότητας των Θρόνων Κωνσταντινουπόλεως και Μόσχας, πέραν των πολιτικών σκοπιμοτήτων που παρεισέφρησαν στη Διακήρυξη που υπέγραψαν ο Πάπας Φραγκίσκος και ο Πατριάρχης Κύριλλος τους ορθόδοξους χριστιανούς ενδιαφέρει το διάτρητο θεολογικά κείμενο της Διακήρυξης που απηχεί την προδοτική για την Ορθοδοξία Συμφωνία του Μπαλαμάντ και τη Β΄ Βατικάνεια Σύνοδο.

Επομένως δεν είναι απλά επικοινωνιακού περιεχομένου η συνάντηση και η Διακήρυξη του Πάπα Φραγκίσκου και του Πατριάρχη Κύριλλου αλλά μια βαθύτατα οικουμενιστική συνάντηση που προσφέρει πικρούς καρπούς από το δέντρο που ανθοβόλησε το 1964 με τη συνάντηση του Πατριάρχη Αθηναγόρα και του Πάπα Παύλου Στ΄.
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