{"id":31468,"date":"2024-01-08T19:59:58","date_gmt":"2024-01-08T22:59:58","guid":{"rendered":"https:\/\/comorinemuritoare.ro\/bLOGOS\/?p=31468"},"modified":"2024-01-07T20:47:10","modified_gmt":"2024-01-07T23:47:10","slug":"de-ce-este-oprita-rugaciunea-in-comun","status":"publish","type":"post","link":"https:\/\/comorinemuritoare.ro\/bLOGOS\/de-ce-este-oprita-rugaciunea-in-comun\/","title":{"rendered":"De ce este oprit\u0103 rug\u0103ciunea \u00een comun [cu ereticii]?"},"content":{"rendered":"

Pr. Anastasie GO\u021a\u00d3PULOS<\/strong><\/p>\n

\"images\"<\/a>Din ce pricini Biserica este at\u00e2t de ne\u00eenduplecat\u0103 \u015fi hot\u0103r\u00e2t\u0103 \u00een oprirea slujirii \u00eempreun\u0103 cu ereticii sau cu schismaticii, \u00eenc\u00e2t rug\u0103ciunea \u00een comun cu ace\u015ftia s\u0103 fie \u00eenf\u0103\u0163i\u015fat\u0103 drept \u201emare p\u0103cat,\u201d care se pedepse\u015fte prin caterisire \u015fi afurisire?<\/p>\n

1. Motive de credin\u0163\u0103 \u015fi de iubire fa\u0163\u0103 de Dumnezeu. R\u0103t\u0103cire liturgic\u0103, eclesiologic\u0103 \u015fi dogmatic\u0103
\na) Pentru Tradi\u0163ia \u015fi via\u0163a Bisericii noastre, adic\u0103 pentru teologia ortodox\u0103, m\u00e2ntuirea \u00eencepe doar din momentul \u00een care omul devine m\u0103dular al \u201eTrupului Hristos\u201d, adic\u0103 al Bisericii, al c\u0103rei Cap e Domnul \u00censu\u015fi\u00a0[1].<\/span> Negre\u015fit, Trupul lui Hristos exist\u0103 din epoca Apostolic\u0103 p\u00e2n\u0103 ast\u0103zi \u015fi este unic. \u015ei Trupul acesta este \u201eBiserica cea Una, Sf\u00e2nt\u0103, Soborniceasc\u0103 \u015fi Apostolic\u0103\u201d, adic\u0103 Biserica Ortodox\u0103. Nu exist\u0103 mai multe trupuri, pentru c\u0103 Unul este \u015fi Capul Hristos. Prin urmare, at\u00e2t dumnezeie\u0219tile slujbe, c\u00e2t \u015fi \u00eentreaga via\u0163\u0103 cre\u015ftin\u0103 nu reprezint\u0103 o chestiune personal\u0103 a fiec\u0103rui credincios, ci se integreaz\u0103 \u00een unitatea organic\u0103 a tuturor m\u0103dularelor Trupului lui Hristos.
\nb) \u201e\u00cen teologia \u015fi \u00een via\u0163a Bisericii Ortodoxe exist\u0103 dintotdeauna o rela\u0163ie trainic\u0103 \u00eentre dogm\u0103 \u015fi slujire, \u00eentre teologie \u015fi rug\u0103ciune. Slujirea ortodox\u0103 \u015fi rug\u0103ciunea nu constituie \u00abcapitole\u00bb independente de credin\u0163a Bisericii, ci sunt mai degrab\u0103 o expresie liturgic\u0103 a singurei \u015fi neclintitei \u00eenv\u0103\u0163\u0103turi dogmatice a Bisericii. Expresia lex orandi [est] lex credenti<\/em> a \u00eensemnat dintotdeauna o r\u00e2nduial\u0103 statornic\u0103, pe care a a\u015fezat-o ethosul Bisericii. [\u2026] At\u00e2t dogma, c\u00e2t \u015fi chipul cre\u015ftinesc de via\u0163\u0103 pot fi \u00een\u0163elese doar din l\u0103untrul vie\u0163ii liturgice. [\u2026] Asta \u00eenseamn\u0103 c\u0103 rug\u0103ciunea comun\u0103 poate fi \u00eemplinit\u0103 doar de c\u0103tre cei care \u00eemp\u0103rt\u0103\u015fesc aceea\u015fi credin\u0163\u0103\u201d\u00a0[2],<\/span> remarc\u0103 pe bun\u0103 dreptate profesorul Skut\u00e9ris. Chiar \u015fi \u00een Consiliul Mondial al Bisericilor se recunoa\u015fte c\u0103 \u201eexist\u0103 o rela\u0163ie fireasc\u0103 \u015fi profund\u0103 \u00eentre teologie \u015fi rug\u0103ciune. Maxima antic\u0103 lex orandi est lex credenti<\/em> arat\u0103 c\u0103 ne rug\u0103m pentru ceea ce credem. Dogma unei Biserici se exprim\u0103 \u00een via\u0163a ei liturgic\u0103\u201d\u00a0[3].<\/span>
\nc) Centrul \u015fi fiin\u0163a cultului cre\u015ftin este Dumnezeiasca Liturghie, \u00een care se integreaz\u0103 \u015fi celelalte slujbe \u015fi Tainele Bisericii noastre\u00a0[4].<\/span> \u00cen acest sens Sf\u00e2ntul Dionisie Areopagitul spune: \u201eeste aproape cu neputin\u0163\u0103 ca o slujb\u0103 s\u0103 fie deplin\u0103 f\u0103r\u0103 Dumnezeiasca Euharistie\u201d [5].<\/span> Cu alte cuvinte, Dumnezeiasca Liturghie nu este una dintre rug\u0103ciunile Bisericii, ci temelia \u015fi \u00eencununarea fiec\u0103rei p\u0103r\u0163i osebite a cultului ortodox. Dumnezeiasca Euharistie rezum\u0103 \u00eentregul cult divin \u015fi \u00een fapt reveleaz\u0103 Biserica \u00eens\u0103\u015fi: \u201eBiserica este \u00een\u0163eleas\u0103 \u00een Tainele ei\u201d\u00a0[6],<\/span> arat\u0103 Sf\u00e2ntul Nicolae Cabasila, referindu-se la Dumnezeiasca Liturghie. Cu alte cuvinte, Sf\u00e2nta Liturghie nu este mijlocul prin care se atinge unitatea oamenilor \u00een Hristos, ci este \u00eens\u0103\u015fi unitatea, ar\u0103tarea unit\u0103\u0163ii deja realizate \u00een unicul Trup al lui Hristos [7].<\/span> De aceea, la Dumnezeiasca Liturghie \u015fi, prin extindere, la \u00eentreg cultul ortodox particip\u0103 doar cei care, prin Botez, s-au integrat deja \u00een Trupul lui Hristos \u015fi r\u0103m\u00e2n \u00een Acesta. Nici chiar catehumenilor care se preg\u0103teau s\u0103 se boteze nu le era \u00eeng\u0103duit s\u0103 r\u0103m\u00e2n\u0103 \u015fi s\u0103 urm\u0103reasc\u0103 Dumnezeiasca Liturghie. \u00cen eclesiologia ortodox\u0103, este cu totul de neconceput vreo form\u0103 de intercomuniune (intercommunio) [8]<\/span>, deoarece comuniunea euharistic\u0103, comuniunea bisericeasc\u0103 \u015fi comuniunea \u00een credin\u0163\u0103 sunt str\u00e2ns legate \u00eentre ele [9]<\/span>.
\nd) A\u015fadar, pentru c\u0103 erezia \u00eenseamn\u0103 dispre\u0163uire a Trupului lui Hristos \u015fi t\u0103iere din Acesta \u015fi, la urma urmei, refuz de participare la via\u0163a Bisericii, la \u201eTrupul lui Hristos\u201d, participarea ereticilor la slujire este nu numai f\u0103r\u0103 sens, ci \u015fi neadev\u0103rat\u0103. Cum pot s\u0103 particip la slujire, adic\u0103 la ar\u0103tarea unit\u0103\u0163ii Trupului lui Hristos, c\u00e2nd am ales s\u0103 m\u0103 desprind \u015fi s\u0103 nu mai apar\u0163in Trupului? Pentru cel din afara Bisericii \u2013 eretic sau schismatic \u2013 este cel pu\u0163in o urmare fireasc\u0103 s\u0103 nu vrea s\u0103 fie considerat membru al Trupului, din moment ce, \u00een cele din urm\u0103, el \u00eensu\u015fi a ales, con\u015ftient, s\u0103 se despart\u0103 de Trup! Foarte logic \u015fi firesc \u00eentreab\u0103 Nichifor Grigor\u00e1s: \u201eA\u015fadar, pentru c\u0103 aici voin\u0163a noastr\u0103 se \u00eempotrive\u0219te voin\u0163ei voastre \u015fi inova\u0163iile din dogmele voastre ne \u00eendep\u0103rteaz\u0103 pe unii de al\u0163ii, cum am putea s\u0103 \u00cel avem \u015fi unii, \u015fi al\u0163ii pe Acela\u015fi Hristos drept Cap sau cum am putea s\u0103 ne rug\u0103m \u00eempreun\u0103?\u201d [10]<\/span>. La fel \u015fi Zonar\u00e1s: \u201eCei care cad \u00een erezii \u015fi st\u0103ruie \u00een ele sunt \u00eendep\u0103rta\u0163i din Biseric\u0103 ca unii ce sunt str\u0103ini de aceasta. Cum, deci, li se va \u00eeng\u0103dui s\u0103 intre \u00een casa lui Dumnezeu?\u201d [11]<\/span>. \u015ei profesorul Skut\u00e9ris se \u00eentreab\u0103 pe bun\u0103 dreptate: \u201e\u00centrebarea care se pune adesea (de c\u0103tre unii ortodoc\u015fi) este: ce sens are o rug\u0103ciune comun\u0103 \u00abfabricat\u0103\u00bb, dac\u0103 aceast\u0103 rug\u0103ciune nu exprim\u0103 un caracter unitar, ci este o contopire de elemente din tradi\u0163ii biserice\u015fti diferite? Dac\u0103 rug\u0103ciunea este o expresie doxologic\u0103 autentic\u0103 a \u00eenv\u0103\u0163\u0103turii \u015fi a vie\u0163ii biserice\u015fti, atunci ce credin\u0163\u0103 comun\u0103, ce tr\u0103s\u0103turi morale comune poate s\u0103 exprime rug\u0103ciunea comun\u0103 (cu eterodoc\u015fii)?\u201d [12]<\/span>.
\nNumai dac\u0103 vedem \u00een cultul ortodox un simplu spectacol, f\u0103r\u0103 nici o participare personal\u0103 fiin\u0163ial\u0103, devine legitim\u0103 prezen\u0163a neortodoc\u015filor! Cu alte cuvinte, participarea ereticilor la Dumnezeiasca Liturghie \u00eenseamn\u0103 o r\u0103sturnare a \u00eens\u0103\u015fi esen\u0163ei Liturghiei, este o r\u0103t\u0103cire \u00een via\u0163a liturgic\u0103.
\ne) \u00cen afar\u0103 de aceasta, participarea la slujirea comun\u0103 are ca premis\u0103 necesar\u0103 credin\u0163a comun\u0103 [13]<\/span>. Astfel, Sf\u00e2ntul Irineu al Lyonului arat\u0103: \u201eCredin\u0163a noastr\u0103 (ortodox\u0103) \u00eempreun\u0103-gl\u0103suie\u015fte cu Euharistia \u015fi Euharistia adevere\u015fte credin\u0163a. \u00cei \u00eenchin\u0103m, deci, lui Dumnezeu, acelea\u015fi, propov\u0103duind \u015fi m\u0103rturisind at\u00e2t comuniunea, c\u00e2t \u015fi unitatea noastr\u0103\u201d [14]<\/span>.
\nDup\u0103 cuv\u00e2ntul Mitropolitului Ionnis Zizi\u00falas al Pergamului, \u201eOrtodoxia f\u0103r\u0103 Euharistie este de neconceput\u201d, dar \u015fi \u201eEuharistia f\u0103r\u0103 Ortodoxie este imposibil\u0103… Premisele ortodoxe de participare la unitatea Euharistiei au existat, negre\u015fit, dintru \u00eenceput \u00een Biseric\u0103, dup\u0103 cum adeveresc m\u0103rturisirile de credin\u0163\u0103 \u00eencorporate \u00een textele liturgice\u201d [15]<\/span>. Aceast\u0103 tradi\u0163ie liturgic\u0103 ajunge p\u00e2n\u0103 \u00een zilele noastre \u015fi presupune m\u0103rturisirea credin\u0163ei comune \u015fi autentice prin rostirea Simbolului de credin\u0163\u0103 \u00eenainte de Anaforaua liturgic\u0103 [16]<\/span>. A\u015fadar, din moment ce \u201eunitatea \u00een Dumnezeiasca Euharistie este asociat\u0103 cu unitatea \u00een dreapta credin\u0163\u0103\u201d\u00a0[17]<\/span>, eventuala rug\u0103ciune \u00een comun cu un eretic reprezint\u0103 o r\u0103t\u0103cire liturgic\u0103.
\nf) Prin urmare, este limpede c\u0103 \u00een Biserica noastr\u0103 spa\u0163iul liturgic nu poate fi folosit ca spa\u0163iu al unei simple comunic\u0103ri \u015fi al rela\u0163iilor sociale, ci e spa\u0163iul cel mai real \u015fi se refer\u0103 la \u00eens\u0103\u015fi natura Bisericii. Astfel, putem s\u0103 \u00een\u0163elegem \u201erepulsia pe care au sim\u0163it-o ortodoc\u015fii (la Ferrara-Floren\u0163a) fa\u0163\u0103 de s\u0103v\u00e2r\u015firea Dumnezeie\u015ftii Liturghii \u00eempreun\u0103 cu eterodoc\u015fii, cu care, \u00een aparen\u0163\u0103 cel pu\u0163in, tocmai m\u0103rturisiser\u0103 Unirea\u201d [18]<\/span> sau refuzul Sf\u00e2ntului Alexandru al Constantinopolului de a liturghisi \u00eempreun\u0103 cu Arie [19]<\/span>.
\nDup\u0103 con\u015ftiin\u0163a Sfin\u0163ilor, \u00een spa\u0163iul liturgic nu e loc de polite\u0163uri \u015fi de amabilit\u0103\u0163i sociale: primirea \u201e\u00een Biserici\u201d \u015fi rug\u0103ciunea \u00een comun cu un reprezentant al unei \u201eadun\u0103ri\u201d eretice, ca \u015fi cum ar fi episcop canonic, nu poate s\u0103 fie primit\u0103 din punct de vedere eclesiologic, pentru c\u0103 astfel se legitimeaz\u0103 erezia. Recunoa\u015fterea \u00een cult a ereziei ca fiind o alt\u0103 \u201eBiseric\u0103\u201d, care ar exista legitim din punct de vedere bisericesc, \u015fi paralel\u0103 cu \u201eBiserica cea Una, Sf\u00e2nt\u0103, Soborniceasc\u0103 \u015fi Apostoleasc\u0103\u201d constituie baza pentru dezvoltarea \u201eteoriei ramurilor\u201d (branch theory) [20]<\/span>. care conduce la r\u0103t\u0103cire eclesiologic\u0103.
\ng) \u00cen sf\u00e2r\u015fit, c\u00e2nd \u00eei primesc pe eretici la rug\u0103ciune \u00een comun f\u0103r\u0103 nici o ezitare sau restric\u0163ie, ignor\u00e2nd multele \u015fi substan\u0163ialele diferen\u0163e \u00een credin\u0163\u0103, \u00een fapt desconsider luptele Bisericii \u015fi ale Sfin\u0163ilor ei pentru p\u0103strarea neschimbat\u0103 a credin\u0163ei noastre, subestimez valoarea dogmei drepte \u015fi, la urma urmei, pun semnul egal \u00eentre Adev\u0103r \u015fi \u00een\u015felare. Cu alte cuvinte, consider \u00eenv\u0103\u0163\u0103tura neadev\u0103rat\u0103 drept un alt mod \u00eendrept\u0103\u0163it de interpretare \u015fi o alt\u0103 posibilitate de \u00een\u0163elegere a Adev\u0103rului evanghelic [21]<\/span>. O astfel de percep\u0163ie a vie\u0163ii biserice\u015fti, desigur, conduce la abatere dogmatic\u0103. \u00cen concluzie: pozi\u0163ia hot\u0103r\u00e2t\u0103 a Sfin\u0163ilor P\u0103rin\u0163i fa\u0163\u0103 de rug\u0103ciunile \u00een comun cu ereticii este rezultatul \u00eenv\u0103\u0163\u0103turii lor despre Biseric\u0103.<\/p>\n

2. Motive de dragoste fa\u0163\u0103 de om. R\u0103t\u0103cire pastoral\u0103
\nTemeiul moralei cre\u015ftine este iubirea fa\u0163\u0103 de cel\u0103lalt, oricine ar fi el. Iar Sfin\u0163ii Bisericii noastre au slujit acestei prea\u00eenalte virtu\u0163i, \u00eens\u0103 dragostea lor nu se manifesta doar \u00een grija pentru acoperirea nevoilor materiale ale oamenilor, ci mai ales \u00een aceea pentru eliberarea oamenilor din lan\u0163urile r\u0103t\u0103cirii \u015fi ale minciunii. Pentru c\u0103, ce folos are omul dac\u0103 va c\u00e2\u015ftiga lumea toat\u0103, \u00eens\u0103 \u00ee\u015fi va tr\u0103i gre\u015fit \u00eentreaga via\u0163\u0103, cu o n\u0103dejde fals\u0103 \u015fi o perspectiv\u0103 gre\u015fit\u0103? De altfel, lucrarea Bisericii \u015fi a Sfin\u0163ilor ei nu este rezolvarea problemelor sociale \u015fi traiul decent al poporului, ci mai ales biruirea vr\u0103jma\u015fului celui din urm\u0103 al omului, care este moartea, prin \u00cenvierea lui Iisus Hristos.
\n\u00centr-o scrisoare a Sfintei M\u0103n\u0103stiri Stavronikita din Muntele Athos, pe care o semneaz\u0103 stare\u0163ul ei de atunci (1968), Vasilios (Gontik\u00e1kis), \u015fi p\u0103rintele Paisie Aghioritul, se arat\u0103 printre altele: \u201eSfin\u0163ii P\u0103rin\u0163i ai Bisericii, care s-au ar\u0103tat riguro\u015fi \u00een p\u0103strarea dogmei, sunt cei care l-au iubit pe om mai mult dec\u00e2t to\u0163i, pentru c\u0103 ei cuno\u015fteau ad\u00e2ncimile lui abisale \u015fi nu au vrut niciodat\u0103 s\u0103 \u00eel batjocoreasc\u0103 prin folosirea lozincilor unei iubiri inexistente, ci l-au respectat oferindu-i Evanghelia Adev\u0103rului, care d\u0103ruie\u015fte fericita via\u0163\u0103 \u00een Duhul Sf\u00e2nt. A\u015fadar, credincio\u015fia fa\u0163\u0103 de dogm\u0103 nu \u00eenseamn\u0103 \u00eengustime de spirit, nici nu este o lupt\u0103 pentru intoleran\u0163a religioas\u0103 ortodox\u0103, ci singurul chip de a iubi cu adev\u0103rat. Ortodoxia tr\u0103it\u0103 d\u0103 lumii singurul \u00ablucru care trebuie\u00bb (Luca 10, 42) \u015fi \u00eei potole\u015fte cu adev\u0103rat setea\u201d [22]<\/span>.
\nAceast\u0103 slujire a iubirii \u201e\u00een adev\u0103r\u201d [23]<\/span> \u015fi a adev\u0103rului \u201e\u00een iubire\u201d [24]<\/span> este \u00eemplinit\u0103 cu evlavia stra\u015fnic\u0103 a Sfin\u0163ilor fa\u0163\u0103 de mo\u015ftenirea pre\u0163ioas\u0103 a credin\u0163ei predate lor \u015fi fa\u0163\u0103 de transmiterea \u00een istorie, \u00eentocmai \u015fi f\u0103r\u0103 gre\u015feli, a credin\u0163ei. De aceea \u015fi vedem at\u00e2ta grij\u0103 \u00een formularea dogmei \u015fi at\u00e2ta asprime fa\u0163\u0103 de ereticii care o falsificau. Potrivit lui Th. Ghi\u00e1nku, \u201etoate aceste hot\u0103r\u00e2ri canonice au un puternic con\u0163inut pastoral. Biserica avea ca \u0163el ap\u0103rarea Trupului bisericesc euharistic, mai ales \u00een vremuri c\u00e2nd exista primejdia \u00eendep\u0103rt\u0103rii de la adev\u0103r. Sunt atitudini care exprim\u0103 lupta \u015fi \u00eengrijorarea Bisericii pentru p\u0103strarea dogmei drepte \u015fi \u00een acela\u015fi timp grija pastoral\u0103 pentru ap\u0103rarea poporului lui Dumnezeu.
\nMotivele teologice \u015fi pastorale obligau Biserica s\u0103 legiuiasc\u0103 r\u00e2nduieli care se caracterizeaz\u0103 prin acrivie\u201d [25]<\/span>.
\nDin p\u0103cate, \u00eens\u0103, motivele pastorale pentru care au fost a\u015fezate aceste canoane nu numai c\u0103 nu au disp\u0103rut, precum gre\u015fit insinueaz\u0103 unii [26]<\/span>, ci, dimpotriv\u0103, primejdiile au crescut. Foarte bine arat\u0103 \u00een acest sens Comisia de Dogmatic\u0103 a Sfintei Chinotite a Sf\u00e2ntului Munte \u00een Memoriul ei \u201eDespre participarea Bisericii Ortodoxe la Consiliul Mondial al Bisericilor\u201d (Sf\u00e2ntul Munte Athos, Februarie 2007): \u201eDimensiunea pastoral\u0103 a Sfintelor Canoane d\u0103 sens punerii lor \u00een practic\u0103 at\u00e2t \u00een epoca \u00een care au fost scrise, c\u00e2t \u015fi ast\u0103zi. Nimeni dintre noi nu \u00eentrebuin\u0163eaz\u0103 aceste Sfinte Canoane, dac\u0103 nu vede c\u0103 este primejduit\u0103 con\u015ftiin\u0163a dogmatic\u0103 a Bisericii de c\u0103tre vreo eclesiologie eretic\u0103. Iar ast\u0103zi, mai mult ca oric\u00e2nd, con\u015ftiin\u0163a dogmatic\u0103 a pliromei Bisericii se afl\u0103 \u00een primejdia de a fi stricat\u0103 de eclesiologia promovat\u0103 de Consiliul Mondial al Bisericilor. Rug\u0103ciunile \u00een comun reprezint\u0103 unul dintre semnele r\u0103t\u0103cirii eclesiologice. Se \u00een\u015feal\u0103 cei care cred c\u0103 aducem ca argument \u00eendrept\u0103\u0163irea acelor Sfinte Canoane ast\u0103zi din conservatorism sau din fundamentalism. Ignor\u0103 faptul c\u0103 Biserica punea \u00eenainte astfel de canoane ori de c\u00e2te ori vedea c\u0103 este stricat\u0103 con\u015ftiin\u0163a bisericeasc\u0103 a membrilor ei. Ast\u0103zi e nevoie s\u0103 se \u00eent\u0103reasc\u0103 respectivele canoane existente \u015fi, dac\u0103 e nevoie, s\u0103 fie \u00eentocmite altele \u00een acela\u015fi duh, pentru acela\u015fi scop \u015fi cu referire special\u0103 la Consiliul Mondial al Bisericilor\u201d [27]<\/span>.<\/p>\n

a) Dragoste fa\u0163\u0103 de credincio\u015fi
\nBiserica, oprind participarea la rug\u0103ciuni \u00een comun cu ereticii, vrea s\u0103-i fereasc\u0103 pe membrii ei, \u015fi anume pe cei mai bolnavi \u00een credin\u0163\u0103, de o \u201econfuzie duhovniceasc\u0103\u201d [28]<\/span>, de r\u0103t\u0103cirea ereziei.
\n\u0399. Sf\u00e2ntul Nectarie spune, \u00een acest sens, despre cei care pot cu u\u015furin\u0163\u0103 s\u0103 se \u00eenstr\u0103ineze \u00een credin\u0163\u0103 din pricina apropierii de eretici: \u201elipsa de comuniune (euharistic\u0103) exterioar\u0103 izb\u0103ve\u015fte de \u00eenstr\u0103inarea interioar\u0103\u201d [29]<\/span>.
\nIar \u201e\u00eenstr\u0103inare\u201d avem atunci c\u00e2nd:
\n– credinciosul va refuza Adev\u0103rul evanghelic \u015fi va \u00eenainta \u00een r\u0103t\u0103cirea diavoleasc\u0103;
\n– se va strica sim\u0163ul ortodox \u015fi va \u00eenceta s\u0103 mai deosebeasc\u0103 adev\u0103rul de minciun\u0103;
\n– va crede c\u0103 Biserica \u015fi erezia su\u00e2nt am\u00e2ndou\u0103 c\u0103i drepte c\u0103tre Dumnezeu;
\n– va crede c\u0103 Ortodoxia \u015fi celelalte confesiuni eretice cinstesc acelea\u015fi lucruri pl\u0103cute lui Hristos [30]<\/span>;
\n– va socoti \u201eBiserica cea una\u201d ca fiind una dintre multe \u201ealtele\u201d
\n– va identifica Ortodoxia cu negarea ei. [31]<\/span>.
\n\u0399\u0399. De multe ori, \u00eens\u0103, cei ce se roag\u0103 \u00eempreun\u0103 cu ereticii sunt teologi de seam\u0103 sau episcopi cu \u00eenalt\u0103 instruire teologic\u0103, sunt \u201eputernici, \u015fi calzi, \u015fi statornici \u00een credin\u0163\u0103\u201d [32]<\/span>, care, f\u0103r\u0103 \u00eendoial\u0103, nu se afl\u0103 \u00eentr-o astfel de primejdie de \u201e\u00eenstr\u0103inare\u201d. C\u00e2nd nu exist\u0103 aceast\u0103 temere, este, oare, \u00eeng\u0103duit\u0103 rug\u0103ciunea \u00een comun cu ereticii? Negre\u015fit c\u0103 nu, c\u0103ci \u2013 dincolo de alte motive:
\n1. Acest comportament al lor, f\u0103r\u0103 \u00eendoial\u0103, va toci \u00een con\u015ftiin\u0163a turmei credincio\u015filor \u201esim\u0163ul c\u0103 erezia este ceva cu totul incompatibil cu Adev\u0103rul\u201d Bisericii \u015fi care provoac\u0103 v\u0103t\u0103mare sufleteasc\u0103. Dac\u0103 p\u0103storii Bisericii \u00eembr\u0103\u0163i\u015feaz\u0103 o atitudine sincretist\u0103 fa\u0163\u0103 de erezie, turma \u00ee\u015fi va pierde sensibilitatea m\u0103rturisitoare \u015fi va c\u0103dea cu u\u015furin\u0163\u0103 \u00een erezie [33]<\/span>.
\n2. Mai mult \u00eenc\u0103, un p\u0103stor care se poart\u0103 \u00eempotriva Sfintelor Canoane, \u201echiar dac\u0103 nu crede \u00eenc\u0103 cele ale ereticilor, negre\u015fit, \u00eens\u0103, d\u0103 multora prilej de sminteal\u0103 \u015fi de b\u0103nuieli \u00eempotriva lui [34]<\/span>, c\u0103ci las\u0103 s\u0103 se cread\u0103 c\u0103 este de aceea\u015fi p\u0103rere cu necredincio\u015fii [35]<\/span>. sau pentru c\u0103 provoac\u0103 b\u0103nuieli sau are acelea\u015fi p\u0103reri cu ace\u015ftia\u201d [36]<\/span>. O astfel de impresie \u2013 fie ea \u015fi gre\u015fit\u0103 \u2013 c\u0103 episcopul sau teologul ar fi \u201e\u00eentr-un cuget cu necredincio\u015fii\u201d, c\u0103 e de acord cu erezia \u015fi o \u00eeng\u0103duie sau nu \u00eenva\u0163\u0103 drept \u201ecuv\u00e2ntul adev\u0103rului\u201d, devine prilej de \u201e\u00eenstr\u0103inare\u201d a credincio\u015filor \u015fi atunci \u201evai de omul acela prin care vine sminteala\u201d. Vai de p\u0103storii care, prin faptele lor nechibzuite, zdruncin\u0103 \u00eencrederea poporului \u00een ierarhie \u015fi st\u00e2rnesc revolta acestuia!
\nIar c\u00e2nd situa\u0163iile se tensioneaz\u0103 \u015fi \u00eenc\u0103lc\u0103rile Sfintelor Canoane se vor face prilej de schism\u0103 \u00een Trupul lui Hristos [37]<\/span>, atunci nu are nici o r\u0103spundere acel p\u0103stor \u201eputernic\u201d, \u00eens\u0103 nechibzuit? \u00cen schimb, \u0163inerea Sfintelor Canoane ne ap\u0103r\u0103 pe to\u0163i \u015fi nu aduce nici o v\u0103t\u0103mare nim\u0103nui.<\/p>\n

b) Dragoste fa\u0163\u0103 de eretici
\nProbabil c\u0103 la prima vedere pare ciudat c\u0103 interzicerea rug\u0103ciunii \u00een comun cu ereticii izvor\u0103\u015fte din iubirea Bisericii fa\u0163\u0103 de ereticii \u00een\u015fi\u015fi. \u00cens\u0103:
\n\u0399. Sf\u00e2ntul Ioan Hrisostom spune clar: \u201eIubirea adev\u0103rat\u0103 nu se arat\u0103 \u00een comuniunea la mas\u0103, nici \u00een adresarea \u00eenalt\u0103, nici \u00een lingu\u015firea prin cuvinte, ci \u00een a \u00eendrepta \u015fi \u00een a urm\u0103ri interesul aproapelui \u015fi a-l ridica pe cel c\u0103zut […] aceasta este iubirea adev\u0103rat\u0103\u201d [38]<\/span>. \u015ei Sf\u00e2ntul Maxim M\u0103rturisitorul arat\u0103: \u201eeu numesc ur\u0103 de oameni \u015fi rupere de iubirea dumnezeiasc\u0103 a \u00eencerca s\u0103 \u00eent\u0103re\u015fti r\u0103t\u0103cirea, c\u0103ci aceasta mai mult \u00eei distruge pe cei pe care i-a biruit\u201d [39]<\/span>. A\u015fadar, c\u00e2nd primesc deplin pe eretic \u00een rug\u0103ciune comun\u0103, ca pe un membru canonic al Bisericii, ca \u015fi cum nu ar tr\u0103i departe de Adev\u0103r, nu exist\u0103 nici o certitudine c\u0103 se va cumin\u0163i \u015fi c\u0103 nu va continua s\u0103 r\u0103m\u00e2n\u0103 \u00een r\u0103t\u0103cirea lui. Prin faptul c\u0103 m\u0103 rog cu el nu m\u0103 ar\u0103t, de fapt, a fi de acord cu el, confirm\u00e2ndu-i astfel c\u0103 \u015fi \u00een afara \u201eBisericii Una\u201d poate s\u0103 existe o rela\u0163ie s\u0103n\u0103toas\u0103 \u015fi m\u00e2ntuitoare cu Domnul nostru? E cu putin\u0163\u0103, oare, ca aceast\u0103 purtare a mea s\u0103 \u00eei aduc\u0103 nelini\u015ftea cea bun\u0103, a\u015fa \u00eenc\u00e2t el s\u0103-\u015fi cerceteze din nou alegerea?
\n\u0399\u0399. C\u00e2nd \u00eens\u0103, cu dragoste, cu discern\u0103m\u00e2nt \u015fi cu respect fa\u0163\u0103 de persoana lui, \u00eei explic dificult\u0103\u0163ile care \u2013 din p\u0103cate \u2013 exist\u0103 \u015fi care \u00eempiedic\u0103 comuniunea noastr\u0103 duhovniceasc\u0103 \u015fi, \u00eenainte de toate, \u00eenf\u0103\u0163i\u015farea noastr\u0103 comun\u0103 \u00eenaintea lui Dumnezeu \u00een rug\u0103ciune, dac\u0103 el are o dispozi\u0163ie bun\u0103 sufleteasc\u0103, nu exist\u0103 mai multe speran\u0163e ca aproapele nostru s\u0103 pre\u0163uiasc\u0103 purtarea noastr\u0103 \u015fi s\u0103 se foloseasc\u0103 de ea \u00een mod real? Cu siguran\u0163\u0103, el se va m\u00e2hni \u2013 ca \u015fi noi, de altfel, \u2013 dar oare aceast\u0103 triste\u0163e nu va na\u015fte p\u00e2n\u0103 la urm\u0103 bucurie? Cei care am vizitat Sf\u00e2ntul Munte Athos [40]<\/span>, am v\u0103zut pe viu cum eterodoc\u015fii simt iubirea Bisericii noastre care se ascunde \u00een spatele acestei rigori \u015fi nu interpreteaz\u0103 gre\u015fit pe nimeni [41]<\/span>. Dimpotriv\u0103, poate am gustat altundeva urm\u0103rile laxit\u0103\u0163ii \u015fi ale dispre\u0163uirii Tradi\u0163iei canonice a Bisericii noastre. La urma urmei noi, desconsider\u00e2nd r\u00e2nduiala bisericeasc\u0103 multisecular\u0103, credem, oare, c\u0103 ar\u0103t\u0103m mai mult\u0103 dragoste dec\u00e2t Mama noastr\u0103, Biserica, \u015fi dec\u00e2t Sfin\u0163ii no\u015ftri? Doar aceast\u0103 \u00eentrebare s\u0103 ne-o punem!<\/p>\n

c) Dragoste fa\u0163\u0103 de dialogul theologic cu eterodoc\u015fii
\nPrecum s-a ar\u0103tat deja, rug\u0103ciunile \u00een comun nu sunt o parte a procesului de dialog intercre\u015ftin. Dimpotriv\u0103, rug\u0103ciunile \u00een comun, prin \u00eenc\u0103lcarea Sfintelor Canoane, nu numai c\u0103 nu ajut\u0103 Mi\u015fc\u0103rii Ecumenice \u015fi lucr\u0103rii de unire \u015fi de \u00eemp\u0103care, ci dimpotriv\u0103 \u00eei d\u0103uneaz\u0103:
\na) prin neclaritatea lucrurilor \u015fi prin am\u0103girea eterodoc\u015filor cu speran\u0163e de\u015farte;
\nb) prin marea \u00eempotrivire din partea unor factori importan\u0163i ai Bisericii Ortodoxe (arhierei, Muntele Athos, sfinte m\u0103n\u0103stiri, clerici, teologi), dar \u015fi a unor segmente ale poporului credincios [42]<\/span>, care prive\u015fte cu mare nemul\u0163umire \u015fi pruden\u0163\u0103, chiar cu suspiciune, drumul spre Potirul comun [43]<\/span>. Pentru c\u0103, la urma urmei, cine nu va fi de acord c\u0103 \u201eunirea a dou\u0103 Biserici nu este o chestiune de coinciden\u0163\u0103 a concep\u0163iilor mai multor sau mai pu\u0163inelor persoane \u00een propor\u0163ie de 100%, ci identitate de credin\u0163\u0103 a \u00eentregului, format de fiecare dintre ace\u015ftia. Dup\u0103 cum foarte inspirat \u015fi concis s-a exprimat Mitropolitul Meletie al Athenei \u00een timpul vizitei sale la Londra din anul 1919, \u00abunirea nu trebuie s\u0103 fie un simplu acord \u00eentre ierarhi, ci unitatea credin\u0163ei \u015fi a inimilor poporului\u00bb\u201d [44]<\/span>. Pe de alt\u0103 parte, dac\u0103 clericii ortodoc\u015fi ar fi, pe c\u00e2t posibil, \u201emai rezerva\u0163i la adun\u0103rile liturgice cu eterodoc\u015fii care fac obiectul Sfintelor Canoane, c\u0103ci prin aceste adun\u0103ri liturgice se toce\u015fte sensibilitatea m\u0103rturisitoare a ortodoc\u015filor\u201d, dup\u0103 cum recomanda Sinodul Patriarhal condus de Patriarhul Athenagora, oare nu ar mai g\u0103si \u00een\u0163elegerea interlocutorilor lor eterortodoc\u015fi? Oare din cauza acestei tactici consecvente \u015fi oneste ar exista pericolul \u00eentreruperii dialogului teologic? Desigur c\u0103 nu! Oare pentru unii singurul interes este realizarea cu orice pre\u0163 a \u201eunirii Bisericilor\u201d? \u015ei ca singur\u0103 cale de atingere a acestui scop au ales teoria-uneltire \u201eformulat\u0103 de c\u0103tre participan\u0163ii romano-catolici\u201d de la Sinodul II Vatican, potrivit c\u0103reia \u201eunirea se va realiza\u201d treptat, \u00een trei etape, \u015fi nu prin negocierile eclesiastico-teologice, astfel:
\na) prin prietenie \u015fi preg\u0103tire psihologic\u0103;
\nb) prin comuniune sacramental\u0103 par\u0163ial\u0103;
\nc) prin comuniune sacramental\u0103 deplin\u0103 [45]<\/span>.
\nOare nu \u00eentr-acolo conduce dispre\u0163uirea r\u00e2nduielii canonice a Bisericii noastre? [46]<\/span>.<\/p>\n

Extras din: Rug\u0103ciunea \u00een comun cu ereticii: abordare a practicii canonice a Bisericii,<\/em>\u00a0Bucure\u0219ti: Predania, 2013.<\/p>\n

Note:
\n[1]<\/span>. Romani 12, 5; I Corinteni 12, 12-28; Efeseni 1, 22-23; 4, 12; 16, 5; 23, 25-27; Coloseni 1, 18.
\n[2]<\/span>. K. Scouteris, \u201eCommon prayer,\u201d \u03a4he Ecumenical Review, 54 (2002), p. 5.
\n[3]<\/span>. Comisia Special\u0103 pentru participarea ortodoc\u015filor la Consiliul Mondial al Bisericilor, \u201eAnexa 1, Un cadru pentru rug\u0103ciunea comun\u0103 la \u00eentrunirile CMB\u201d \u00een: \u039f\u03c1\u03b8\u03cc\u03b4\u03bf\u03be\u03b7 \u0398\u03b5\u03bf\u03bb\u03bf\u03b3\u03af\u03b1 \u03ba\u03b1\u03b9 \u039f\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b9\u03ba\u03cc\u03c2 \u03b4\u03b9\u03ac\u03bb\u03bf\u03b3\u03bf\u03c2 [Theologie ortodox\u0103 \u015fi Dialog Ecumenic], \u03a0. \u0392\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9\u03ac\u03b4\u03b7 (ed.), ed. \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03ae \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1, Athena, 2005, p. 238.
\n[4]<\/span>. \u039d. \u039c\u03b9\u03bb\u03cc\u03c3\u03b5\u03b2\u03b9\u03c4\u03c2, \u0397 \u0398\u03b5\u03af\u03b1 \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1 \u03c9\u03c2 \u03ba\u03ad\u03bd\u03c4\u03c1\u03bf\u03bd \u03c4\u03b7\u03c2 \u0398\u03b5\u03af\u03b1\u03c2 \u039b\u03b1\u03c4\u03c1\u03b5\u03af\u03b1\u03c2, \u03b7 \u03c3\u03cd\u03bd\u03b4\u03b5\u03c3\u03b9\u03c2 \u03c4\u03c9\u03bd \u039c\u03c5\u03c3\u03c4\u03b7\u03c1\u03af\u03c9\u03bd \u03bc\u03b5\u03c4\u03ac \u03c4\u03b7\u03c2 \u0398\u03b5\u03af\u03b1\u03c2 \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1\u03c2 [Dumnezeiasca Euharistie ca centru al cultului divin, leg\u0103tura Tainelor cu Dumnezeiasca Euharistie], Thesalonic, 2001.
\n[5]<\/span>. Dionisie Areopagitul, Despre ierarhia bisericeasc\u0103, PG 3, 424 \u015f.u.
\n[6]<\/span>. \u039d\u03b9\u03ba\u03bf\u03bb\u03ac\u03bf\u03c5 \u039a\u03b1\u03b2\u03ac\u03c3\u03b9\u03bb\u03b1, \u1f19\u03c1\u03bc\u03b7\u03bd\u03b5\u03af\u03b1 \u03b5\u1f30\u03c2 \u03c4\u03ae\u03bd \u0398. \u039b\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03af\u03b1\u03bd [Interpretarea Dumnezeie\u015ftii Liturghii], 34, \u0395\u03a0\u0395 22, 190.
\n[7]<\/span>. \u0395. \u0398\u03b5\u03bf\u03b4\u03c9\u03c1\u03bf\u03c0\u03bf\u03cd\u03bb\u03bf\u03c5, \u201e\u039f \u03b1\u03c1\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 \u00ab\u03b4\u03b9\u03ac\u03bb\u03bf\u03b3\u03bf\u03c2\u00bb \u03ba\u03b1\u03b9 \u03bf\u03b9 \u03b5\u03be \u03b1\u03c5\u03c4\u03bf\u03cd \u03ba\u03af\u03bd\u03b4\u03c5\u03bd\u03bf\u03b9\u201d.
\n[8]<\/span>. [\u201e\u00abDialogul\u00bb \u00eenceput \u015fi primejdiile care deriv\u0103 din acesta\u201d], \u00een: \u0395. \u0398\u03b5\u03bf\u03b4\u03c9\u03c1\u03bf\u03c0\u03bf\u03cd\u03bb\u03bf\u03c5, \u03a4\u03b1 \u03b4\u03cd\u03bf \u03ac\u03ba\u03c1\u03b1 [\u00ab\u039f\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b9\u03c3\u03bc\u03cc\u03c2\u00bb \u03ba\u03b1\u03b9 \u00ab\u0396\u03b7\u03bb\u03c9\u03c4\u03b9\u03c3\u03bc\u03cc\u03c2\u00bb] [Cele dou\u0103 extreme. \u00abEcumenism\u00bb \u015fi \u00abZilotism\u00bb], (republicarea unor articole \u015fi scrisori) Athena, 1986, p. 46, \u0399. \u0396\u03b7\u03b6\u03b9\u03bf\u03cd\u03bb\u03b1, \u0397 \u03b5\u03bd\u03cc\u03c4\u03b7\u03c2 \u03c4\u03b7\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2 \u03b5\u03bd \u03c4\u03b7 \u0398\u03b5\u03af\u03b1 \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03c9 \u0395\u03c0\u03b9\u03c3\u03ba\u03cc\u03c0\u03c9 \u03ba\u03b1\u03c4\u03ac \u03c4\u03bf\u03c5\u03c2 \u03c4\u03c1\u03b5\u03b9\u03c2 \u03c0\u03c1\u03ce\u03c4\u03bf\u03c5\u03c2 \u03b1\u03b9\u03ce\u03bd\u03b1\u03c2 [Unitatea Bisericii \u00een Dumnezeiasca Euharistie \u015fi \u00een Episcop \u00een primele trei secole], Athena, 19902 . De asemenea, A II-a Consf\u0103tuire a Comisiei Mixte de Dialog Theologic, M\u00fcnchen 30.6-6.7.1982, \u201e\u03a4\u03bf \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf \u03c4\u03b7\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03b7\u03c2 \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1\u03c2 \u03c5\u03c0\u03cc \u03c4\u03bf \u03c6\u03c9\u03c2 \u03c4\u03bf\u03c5 \u039c\u03c5\u03c3\u03c4\u03b7\u03c1\u03af\u03bf\u03c5 \u03c4\u03b7\u03c2 \u0391\u03b3. \u03a4\u03c1\u03b9\u03ac\u03b4\u03bf\u03c2\u201d [\u201eTaina Bisericii \u015fi a Euharistiei \u00een lumina Tainei Sfintei Treimi\u201d] \u015fi a IV-a Comisie Plenar\u0103 a Ortodoc\u015filor \u015fi Romano-Catolicilor, Bari 16 \u0399\u03bf\u03c5\u03bd\u03af\u03bf\u03c5 1987, \u201e\u03a0\u03af\u03c3\u03c4\u03b9\u03c2, \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03bd\u03cc\u03c4\u03b7\u03c2 \u03c4\u03b7\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2\u201d [\u201eCredin\u0163\u0103, taine \u015fi unitate a Bisericii\u201d] \u00een: \u0391. \u03a0\u03b1\u03c0\u03b1\u03b4\u03bf\u03c0\u03bf\u03cd\u03bb\u03bf\u03c5, \u0398\u03b5\u03bf\u03bb\u03bf\u03b3\u03b9\u03ba\u03cc\u03c2 \u0394\u03b9\u03ac\u03bb\u03bf\u03b3\u03bf\u03c2 \u039f\u03c1\u03b8\u03bf\u03b4\u03cc\u03be\u03c9\u03bd \u03ba\u03b1\u03b9 \u03a1\u03c9\u03bc\u03b1\u03b9\u03bf\u03ba\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u03ce\u03bd (\u0399\u03c3\u03c4\u03bf\u03c1\u03af\u03b1-\u039a\u03b5\u03af\u03bc\u03b5\u03bd\u03b1-\u03a0\u03c1\u03bf\u03b2\u03bb\u03ae\u03bc\u03b1\u03c4\u03b1) [Dialogul theologic dintre Ortodoc\u015fi \u015fi Romano-Catolici (Istorie-Texte-Probleme)], Thessalonic, 1996, pp. 45-61, 86-103, M. M. Garijo-Guembe, \u201e\u0391\u03b4\u03b5\u03bb\u03c6\u03ad\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b5\u03c2 \u03c3\u03b5 \u03b4\u03b9\u03ac\u03bb\u03bf\u03b3\u03bf, \u03c3\u03ba\u03ad\u03c8\u03b5\u03b9\u03c2 \u03b5\u03bd\u03cc\u03c2 \u03a1\u03c9\u03bc\u03b1\u03b9\u03bf\u03ba\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u03bf\u03cd \u03b8\u03b5\u03bf\u03bb\u03cc\u03b3\u03bf\u03c5\u201d [\u201eBiserici Surori \u00een dialog, g\u00e2ndurile unui theolog romano-catholic\u201d], \u00een: \u0393. \u0396\u03b9\u03ac\u03ba\u03b1\u03c2 \u015fi al\u0163ii (ed.) \u039a\u03b1\u03b9\u03c1\u03bf\u03c3, \u03a4\u03cc\u03bc\u03bf\u03c2 \u03c4\u03b9\u03bc\u03b7\u03c4\u03b9\u03ba\u03cc\u03c2 \u03c3\u03c4\u03bf\u03bd \u039f\u03bc\u03cc\u03c4\u03b9\u03bc\u03bf \u039a\u03b1\u03b8\u03b7\u03b3\u03b7\u03c4\u03ae \u0394\u03b1\u03bc\u03b9\u03b1\u03bd\u03cc \u0391\u03b8. \u0394\u03cc\u03ca\u03ba\u03bf [Volum omagial dedicat Profesorului Damian\u00f3s Ath. D\u00f3ikos], \u0395\u03c0\u03b9\u03c3\u03c4\u03b7\u03bc\u03bf\u03bd\u03b9\u03ba\u03ae \u0395\u03c0\u03b5\u03c4\u03b7\u03c1\u03af\u03b4\u03b1 \u0398\u03b5\u03bf\u03bb\u03bf\u03b3\u03b9\u03ba\u03ae\u03c2 \u03a3\u03c7\u03bf\u03bb\u03ae\u03c2 \u0391\u03a0\u0398. [Anuar \u015etiin\u0163ific al Facult\u0103\u0163ii de Theologie a Universit\u0103\u0163ii Aristoteliene din Thessalonic], Serie nou\u0103 5 (1995), pp. 381-382.
\n[9]<\/span>. O analiz\u0103 detaliat\u0103 despre intercomuniune (\u201e\u03b4\u03b9\u03b1\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1\u201d) vezi D. St\u0103niloae, \u0393\u03b9\u03b1 \u03ad\u03bd\u03b1 \u03bf\u03c1\u03b8\u03cc\u03b4\u03bf\u03be\u03bf \u039f\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b9\u03c3\u03bc\u03cc, \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1-\u03a0\u03af\u03c3\u03c4\u03b7-\u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1 (\u03a4\u03bf \u03c0\u03c1\u03cc\u03b2\u03bb\u03b7\u03bc\u03b1 \u03c4\u03b7\u03c2 intercommunion) [Pentru un Ecumenism ortodox. Euharistie-Credin\u0163\u0103-Biseric\u0103 (Problema intercomuniunii)], trad \u0395. \u039c\u03ac\u03ca\u03bd\u03b1\u03c2, ed. \u0386\u03b8\u03c9\u03c2, Pireu, 1976; \u0393. \u0393\u03b1\u03bb\u03af\u03c4\u03b7, Intercommunio, \u03a4\u03bf \u03c0\u03c1\u03cc\u03b2\u03bb\u03b7\u03bc\u03b1 \u03c4\u03b7\u03c2 \u03bc\u03c5\u03c3\u03c4\u03b7\u03c1\u03b9\u03b1\u03ba\u03ae\u03c2 \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1\u03c2 \u03bc\u03b5\u03c4\u03ac \u03c4\u03c9\u03bd \u03b5\u03c4\u03b5\u03c1\u03bf\u03b4\u03cc\u03be\u03c9\u03bd \u03b5\u03be \u03b5\u03c0\u03cc\u03c8\u03b5\u03c9\u03c2 \u03bf\u03c1\u03b8\u03bf\u03b4\u03cc\u03be\u03bf\u03c5, B\u03b9\u03b2\u03bb\u03b9\u03ba\u03ae \u03ba\u03b1\u03b9 \u03b5\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u03bf\u03bb\u03bf\u03b3\u03b9\u03ba\u03ae \u03bc\u03b5\u03bb\u03ad\u03c4\u03b7 [Intercommunio. Problema comuniunii sacramentale cu eterodoc\u015fii din punct de vedere ortodox. Studiu biblic \u015fi ecleziologic] (\u0391\u03b8\u03ae\u03bd\u03b1\u03b9, 1966); \u0391. \u0398\u03b5\u03bf\u03b4\u03ce\u03c1\u03bf\u03c5, \u0397 Intercommunion \u03b5\u03be \u03b5\u03c0\u03cc\u03c8\u03b5\u03c9\u03c2 \u03bf\u03c1\u03b8\u03bf\u03b4\u03cc\u03be\u03bf\u03c5 \u03a3\u03c5\u03bc\u03b2\u03bf\u03bb\u03b9\u03ba\u03ae\u03c2, \u03ae\u03c4\u03bf\u03b9 \u03c3\u03c7\u03ad\u03c3\u03b5\u03b9\u03c2 \u039f\u03c1\u03b8\u03bf\u03b4\u03cc\u03be\u03c9\u03bd \u03ba\u03b1\u03b9 \u03b5\u03c4\u03b5\u03c1\u03bf\u03b4\u03cc\u03be\u03c9\u03bd [Intercomuniunea din punctul de vedere al simbolicii ortodoxe, adic\u0103 rela\u0163iile ortodoc\u015filor cu eterodoc\u015fii], Athena, 1971.
\n[10]<\/span>. \u03a0. \u039d\u03ad\u03bb\u03bb\u03b1, \u201e\u03a0\u03c1\u03cc\u03bb\u03bf\u03b3\u03bf\u03c2\u201d [\u201ePrefa\u0163\u0103\u201d] \u00een: D. Staniloae, \u0393\u03b9\u03b1 \u03ad\u03bd\u03b1 \u03bf\u03c1\u03b8\u03cc\u03b4\u03bf\u03be\u03bf \u039f\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b9\u03c3\u03bc\u03cc, \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1-\u03a0\u03af\u03c3\u03c4\u03b7-\u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1 (\u03a4\u03bf \u03c0\u03c1\u03cc\u03b2\u03bb\u03b7\u03bc\u03b1 \u03c4\u03b7\u03c2 intercommunion), [Pentru un Ecumenism ortodox. Euharistie-Credin\u0163\u0103-Biseric\u0103 (Problema intercomuniunii)], trad \u0395. \u039c\u03ac\u03ca\u03bd\u03b1\u03c2, ed. \u0386\u03b8\u03c9\u03c2, Pireu, 1976, pp. 12-13.
\n[11]<\/span>. \u0399. \u039a\u03bf\u03c4\u03c3\u03ce\u03bd\u03b7, Intercommunio, p. 89. 280 T\u00e2lcuirea Canonului 6 al Sinodului de la Laodiceea, PG 137, 1349\u0392.
\n[12]<\/span>. K. Scouteris, \u201eCommon prayer,\u201d \u03a4he Ecumenical Review, 54 (2002), p. 6.
\n[13]<\/span>.Vezi mai sus paragraful 2 \u015fi \u201epentru Biserica veche, \u015fi anume cea R\u0103s\u0103ritean\u0103, dreapta credin\u0163\u0103 constituie premis\u0103 indispensabil\u0103 pentru participarea la Dumnezeiasca Euharistie a Bisericii,\u201d W. Elert, Abendmahl und Kirchen gemeinschaft in der alten Kirche hauptsaechlich des Ostens, 1954, \u00een: \u0399. \u0396\u03b7\u03b6\u03b9\u03bf\u03cd\u03bb\u03b1, \u0397 \u03b5\u03bd\u03cc\u03c4\u03b7\u03c2 \u03c4\u03b7\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2 \u03b5\u03bd \u03c4\u03b7 \u0398\u03b5\u03af\u03b1 \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03c9 \u0395\u03c0\u03b9\u03c3\u03ba\u03cc\u03c0\u03c9 \u03ba\u03b1\u03c4\u03ac \u03c4\u03bf\u03c5\u03c2 \u03c4\u03c1\u03b5\u03b9\u03c2 \u03c0\u03c1\u03ce\u03c4\u03bf\u03c5\u03c2 \u03b1\u03b9\u03ce\u03bd\u03b1\u03c2 [Unitatea Bisericii \u00een Dumnezeiasca Euharistie \u015fi \u00een Episcop \u00een primele trei secole], Athena, 19902 , p. 116.
\n[14]<\/span>. \u039a\u03b1\u03c4\u03ac \u03b1\u03b9\u03c1\u03ad\u03c3\u03b5\u03c9\u03bd [\u00cempotriva ereziilor] 18, 5, PG 7, 1028AB.
\n[15]<\/span>. \u0399. \u0396\u03b7\u03b6\u03b9\u03bf\u03cd\u03bb\u03b1, \u0397 \u03b5\u03bd\u03cc\u03c4\u03b7\u03c2 \u03c4\u03b7\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2 \u03b5\u03bd \u03c4\u03b7 \u0398. \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03c9 \u0395\u03c0\u03b9\u03c3\u03ba\u03cc\u03c0\u03c9 \u03ba\u03b1\u03c4\u03ac \u03c4\u03bf\u03c5\u03c2 \u03c4\u03c1\u03b5\u03b9\u03c2 \u03c0\u03c1\u03ce\u03c4\u03bf\u03c5\u03c2 \u03b1\u03b9\u03ce\u03bd\u03b1\u03c2 [Unitatea Bisericii \u00een Dumnezeiasca Euharistie \u015fi \u00een Episcop \u00een primele trei secole], Athena, 19902 , pp. 116-117.
\n[16]<\/span>. \u0393\u03c1\u03b7\u03b3\u03bf\u03c1\u03af\u03bf\u03c5 \u0399\u03b5\u03c1\u03bf\u03bc\u03bf\u03bd\u03ac\u03c7\u03bf\u03c5, \u0397 \u03b8\u03b5\u03af\u03b1 \u039b\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03af\u03b1, \u03a3\u03c7\u03cc\u03bb\u03b9\u03b1 [Dumnezeiasca Liturghie. Comentarii], 19852 , pp. 250-252.
\n[17]<\/span>. \u0399. \u0396\u03b7\u03b6\u03b9\u03bf\u03cd\u03bb\u03b1, \u0397 \u03b5\u03bd\u03cc\u03c4\u03b7\u03c2 \u03c4\u03b7\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2 \u03b5\u03bd \u03c4\u03b7 \u0398. \u0395\u03c5\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03c9 \u0395\u03c0\u03b9\u03c3\u03ba\u03cc\u03c0\u03c9 \u03ba\u03b1\u03c4\u03ac \u03c4\u03bf\u03c5\u03c2 \u03c4\u03c1\u03b5\u03b9\u03c2 \u03c0\u03c1\u03ce\u03c4\u03bf\u03c5\u03c2 \u03b1\u03b9\u03ce\u03bd\u03b1\u03c2 [Unitatea Bisericii \u00een Dumnezeiasca Euharistie \u015fi \u00een Episcop \u00een primele trei secole], Athena, 19902 , p. 121
\n[18]<\/span>. \u0399. \u039a\u03bf\u03c4\u03c3\u03ce\u03bd\u03b7, Intercommunio, pp. 101-107.
\n[19]<\/span>. Sf\u00e2ntul Alexandru \u201eintr\u00e2nd \u00een biseric\u0103,\u201d cere: \u201edac\u0103 m\u00e2ine va veni Arie s\u0103 slujeasc\u0103, mai bine s\u0103 mor eu [\u2026] altfel, ia-l de aici pe Arie, ca s\u0103 nu intre acesta cu slav\u0103 \u00een Biseric\u0103 \u015fi \u00eempreun\u0103 cu el s\u0103 intre \u015fi erezia \u015fi, prin aceasta, lipsa de evlavie (\u00eenv\u0103\u0163\u0103tura lui gre\u015fit\u0103) s\u0103 fie considerat\u0103 evlavie (credin\u0163\u0103 dreapt\u0103).\u201d (\u03a3\u03b7\u03bc\u03ac\u03c4\u03b7, \u03a0\u03b1\u03c4\u03b5\u03c1\u03b9\u03ba\u03ae \u03c3\u03c4\u03ac\u03c3\u03b7 [Atitudine patristic\u0103], p. 254).
\n[20]<\/span>. E semnificativ faptul c\u0103 simplul schimb de scrisori dintre Patriarhul Ecumenic \u015fi Arhiepiscopul de Canterburry \u00een 1869 a fost apreciat de anglicani drept \u201eo recunoa\u015ftere foarte prieteneasc\u0103 \u015fi cu adev\u0103rat cre\u015ftin\u0103 din partea acestuia (a Tronului Ecumenic) a locului pe care \u00eel ocup\u0103 Biserica Angliei ca ramur\u0103 a Bisericii universale a lui Hristos\u201d \u00een: \u0399. \u039a\u03bf\u03c4\u03c3\u03ce\u03bd\u03b7, Intercommunio, p. 197.
\n[21]<\/span>. M. M. Garijo-Guembe, \u201e\u0391\u03b4\u03b5\u03bb\u03c6\u03ad\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b5\u03c2 \u03c3\u03b5 \u03b4\u03b9\u03ac\u03bb\u03bf\u03b3\u03bf, \u03c3\u03ba\u03ad\u03c8\u03b5\u03b9\u03c2 \u03b5\u03bd\u03cc\u03c2 \u03a1\u03c9\u03bc\u03b1\u03b9\u03bf\u03ba\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u03bf\u03cd \u03b8\u03b5\u03bf\u03bb\u03cc\u03b3\u03bf\u03c5\u201d [\u201eBiserici Surori \u00een dialog, g\u00e2ndurile unui theolog romano-catholic\u201d], \u00een: \u0393. \u0396\u03b9\u03ac\u03ba\u03b1\u03c2 \u015fi al\u0163ii (ed.) \u039a\u03b1\u03b9\u03c1\u03bf\u03c3, \u03a4\u03cc\u03bc\u03bf\u03c2 \u03c4\u03b9\u03bc\u03b7\u03c4\u03b9\u03ba\u03cc\u03c2 \u03c3\u03c4\u03bf\u03bd \u039f\u03bc\u03cc\u03c4\u03b9\u03bc\u03bf \u039a\u03b1\u03b8\u03b7\u03b3\u03b7\u03c4\u03ae \u0394\u03b1\u03bc\u03b9\u03b1\u03bd\u03cc \u0391\u03b8. \u0394\u03cc\u03ca\u03ba\u03bf [Volum omagial dedicat Profesorului Damian\u00f3s Ath. D\u00f3ikos], \u0395\u03c0\u03b9\u03c3\u03c4\u03b7\u03bc\u03bf\u03bd\u03b9\u03ba\u03ae \u0395\u03c0\u03b5\u03c4\u03b7\u03c1\u03af\u03b4\u03b1 \u0398\u03b5\u03bf\u03bb\u03bf\u03b3\u03b9\u03ba\u03ae\u03c2 \u03a3\u03c7\u03bf\u03bb\u03ae\u03c2 \u0391\u03a0\u0398. [Anuar \u015etiin\u0163ific al Facult\u0103\u0163ii de Theologie a Universit\u0103\u0163ii Aristoteliene din Thesalonic], Serie nou\u0103 5 (1995), pp. 381-399.
\n[22]<\/span>. \u03a3\u03b7\u03bc\u03ac\u03c4\u03b7, \u03a0\u03b1\u03c4\u03b5\u03c1\u03b9\u03ba\u03ae \u03c3\u03c4\u03ac\u03c3\u03b7 [Atitudine patristic\u0103], p. 72.
\n[23]<\/span>. I Ioan 3, 18.
\n[24]<\/span>. Efeseni 4, 15.
\n[25]<\/span>. \u0393\u03b9\u03ac\u03b3\u03ba\u03bf\u03c5, \u03a3\u03c5\u03bc\u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03ae [Rug\u0103ciunea \u00een comun], pp. 147-148.
\n[26]<\/span>. K. Scouteris, \u201eCommon prayer,\u201d \u03a4he Ecumenical Review, 54 (2002), pp. 7-8.
\n[27]<\/span>. Comisia de Dogmatic\u0103 a Sfintei Chinotite, \u03a5\u03c0\u03cc\u03bc\u03bd\u03b7\u03bc\u03b1 \u03c0\u03b5\u03c1\u03af \u03c4\u03b7\u03c2 \u03c3\u03c5\u03bc\u03bc\u03b5\u03c4\u03bf\u03c7\u03ae\u03c2 \u03c4\u03b7\u03c2 \u039f\u03c1\u03b8\u03bf\u03b4\u03cc\u03be\u03bf\u03c5 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2 \u03c3\u03c4\u03bf \u03a0\u03b1\u03b3\u03ba\u03cc\u03c3\u03bc\u03b9\u03bf \u03a3\u03c5\u03bc\u03b2\u03bf\u03cd\u03bb\u03b9\u03bf [Memoriu despre participarea Bisericii Ortodoxe la Consiliul Mondial al Bisericilor], Sf\u00e2ntul Munte, Februarie 2007, pe internet: www.oodegr.com\/oode\/oikoymen\/ypomnima_ag_orous1.htm.
\n[28]<\/span>. \u0393\u03b9\u03ac\u03b3\u03ba\u03bf\u03c5, \u03a3\u03c5\u03bc\u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03ae [Rug\u0103ciunea \u00een comun], p. 147.
\n[29]<\/span>. \u0395\u03c5\u03b3\u03b5\u03bd\u03af\u03bf\u03c5 \u0392\u03bf\u03c5\u03bb\u03b3\u03ac\u03c1\u03b5\u03c9\u03c2, \u03a3\u03c7\u03b5\u03b4\u03af\u03b1\u03c3\u03bc\u03b1 \u03c0\u03b5\u03c1\u03af \u03c4\u03b7\u03c2 \u0391\u03bd\u03b5\u03be\u03b9\u03b8\u03c1\u03b7\u03c3\u03ba\u03b5\u03af\u03b1\u03c2 [Proiect despre toleran\u0163a religioas\u0103], \u0391\u03b3. \u039d\u03b5\u03ba\u03c4\u03b1\u03c1\u03af\u03bf\u03c5 \u039a\u03b5\u03c6\u03b1\u03bb\u03ac (ed.), Athena, 20002 , p. 20. O adeverire a temerilor Sf\u00e2ntului Nectarie legate de \u201e\u00eenstr\u0103inarea l\u0103untric\u0103,\u201d datorat\u0103 relativiz\u0103rii credin\u0163ei, tocirii sensibilit\u0103\u0163ii ortodoxe \u015fi pierderii reflexelor biserice\u015fti, este \u00eentrebarea retoric\u0103 cu care theologul P. Andri\u00f3pulos din Patra \u00ee\u015fi \u00eencheie articolul mai sus men\u0163ionat: \u201eCe trebuie s\u0103 se \u00eent\u00e2mple cu ortodoc\u015fii care \u00een fiecare Duminic\u0103 particip\u0103 la corul bisericii catolice? Oare trebuie s\u0103 nu se mai \u00eemp\u0103rt\u0103\u015feasc\u0103, pentru c\u0103 se roag\u0103 \u00eempreun\u0103 cu \u00abereticii\u00bb?! Profesorul Savas Agur\u00eddis vorbe\u015fte de \u00ababateri. [\u2026] Unii ortodoc\u015fi, care sunt chema\u0163i [\u2026] s\u0103 asiste la Liturghie \u00een Biserica Romano-catolic\u0103 a comunit\u0103\u0163ii sau a satului lor, se simt datori, din motive de polite\u0163e, s\u0103 se \u015fi \u00eemp\u0103rt\u0103\u015feasc\u0103\u00bb \u015fi men\u0163ioneaz\u0103 c\u00e2teva cazuri concrete.\u201d (\u1f18\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1, nr. 44, 1967, p. 126).
\n[30]<\/span>. Bouteneff, \u0397 \u03c0\u03c1\u03cc\u03ba\u03bb\u03b7\u03c3\u03b7 \u03c4\u03b7\u03c2 \u03ba\u03bf\u03b9\u03bd\u03ae\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03ae\u03c2 [Provocarea rug\u0103ciunii comune], pp. 133-134.
\n[31].<\/span> Studiind textul Consiliului Mondial al Bisericilor despre rug\u0103ciunea comun\u0103 este v\u0103dit\u0103 preocuparea redactorilor lui de a accentua c\u0103 rug\u0103ciunea comun\u0103 nu \u00eensemn\u0103 o Biseric\u0103 (Bouteneff, \u0397 \u03c0\u03c1\u03cc\u03ba\u03bb\u03b7\u03c3\u03b7 \u03c4\u03b7\u03c2 \u03ba\u03bf\u03b9\u03bd\u03ae\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03ae\u03c2 [Provocarea rug\u0103ciunii comune], p. 131).
\n[32]<\/span>. Sf\u00e2ntul Ioan Sc\u0103rarul, Cuv\u00e2ntul 31 c\u0103tre p\u0103stor, paragraful 65.
\n[33]<\/span>. \u0393. \u039a\u03b1\u03c8\u03ac\u03bd\u03b7, \u0397 \u03c0\u03bf\u03b9\u03bc\u03b1\u03bd\u03c4\u03b9\u03ba\u03ae \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1 \u03ba\u03b1\u03c4\u03ac \u03c4\u03bf\u03c5\u03c2 \u0399\u03b5\u03c1\u03bf\u03cd\u03c2 \u039a\u03b1\u03bd\u03cc\u03bd\u03b1\u03c2, [Slujirea pastoral\u0103 potrivit Sfintelor Canoane] Athena, 2003, p. 160; vezi \u015fi informa\u0163ia tulbur\u0103toare a pr. Romanidis \u00een: \u0391. \u03a0\u03b1\u03c0\u03b1\u03b4\u03bf\u03c0\u03bf\u03cd\u03bb\u03bf\u03c5, \u0398\u03b5\u03bf\u03bb\u03bf\u03b3\u03b9\u03ba\u03cc\u03c2 \u0394\u03b9\u03ac\u03bb\u03bf\u03b3\u03bf\u03c2 \u039f\u03c1\u03b8\u03bf\u03b4\u03cc\u03be\u03c9\u03bd \u03ba\u03b1\u03b9 \u03a1\u03c9\u03bc\u03b1\u03b9\u03bf\u03ba\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u03ce\u03bd (\u0399\u03c3\u03c4\u03bf\u03c1\u03af\u03b1-\u039a\u03b5\u03af\u03bc\u03b5\u03bd\u03b1-\u03a0\u03c1\u03bf\u03b2\u03bb\u03ae\u03bc\u03b1\u03c4\u03b1) [Dialogul theologic dintre Ortodoc\u015fi \u015fi Romano-Catolici (Istorie-Texte-Probleme], Thessalonic-Athena, 1996), p. 233.
\n[34]<\/span>. Zonar\u00e1s, T\u00e2lcuirea Canonului 70 Apostolic, PG 137, 181\u0392C. PG 137, 129D.
\n[35]<\/span>. Th. Valsam\u00f3n, T\u00e2lcuirea Canonului 71 Apostolic, PG 137, 181D.
\n[36]<\/span>. Zonar\u00e1s, T\u00e2lcuirea Canonului 46 Apostolic, PG 137, 181\u0392C, 129D.
\n[37]<\/span>. Alocu\u0163iune a \u00cenaltpreasfin\u0163itului Mitropolit al Calavritelor, kir \u0391mbrozie, c\u0103tre Cardinalul W. Kasper, Athena, 11.02.2003, \u00een \u0398. \u0396\u03ae\u03c3\u03b7, \u201e\u0391\u03bd\u03b7\u03c3\u03c5\u03c7\u03b7\u03c4\u03b9\u03ba\u03ad\u03c2 \u03b5\u03be\u03b5\u03bb\u03af\u03be\u03b5\u03b9\u03c2, \u039d\u03ad\u03b1 \u03b1\u03bd\u03bf\u03af\u03b3\u03bc\u03b1\u03c4\u03b1 \u03c3\u03c4\u03bf \u0392\u03b1\u03c4\u03b9\u03ba\u03b1\u03bd\u03cc \u03ba\u03b1\u03b9 \u03c3\u03c4\u03bf\u03c5\u03c2 \u03a0\u03c1\u03bf\u03c4\u03b5\u03c3\u03c4\u03ac\u03bd\u03c4\u03b5\u03c2. \u03a6\u03b1\u03bd\u03ac\u03c1\u03b9 \u03ba\u03b1\u03b9 \u0391\u03b8\u03ae\u03bd\u03b1 \u03b1\u03bd\u03c4\u03af\u03c0\u03b1\u03bb\u03bf\u03b9 \u03ba\u03b1\u03b9 \u03c3\u03c5\u03bd\u03bf\u03b4\u03bf\u03b9\u03c0\u03cc\u03c1\u03bf\u03b9\u201d [\u201eEvolu\u0163ii nelini\u015ftitoare. Noi deschideri fa\u0163\u0103 de Vatican \u015fi de protestan\u0163i. Fanar \u015fi Athena, adversari \u015fi tovar\u0103\u015fi de drum\u201d], \u0398\u03b5\u03bf\u03b4\u03c1\u03bf\u03bc\u03af\u03b1, 5, 2 (2003), p. 281; vezi \u015fi \u0395. \u039b\u03b1\u03bc\u03c0\u03c1\u03c5\u03bd\u03b9\u03ac\u03b4\u03b7\u03c2, \u201e\u0397 \u039f\u03c1\u03b8\u03bf\u03b4\u03bf\u03be\u03af\u03b1 \u03c3\u03c4\u03bf \u03a0\u03a3\u0395 \u03bc\u03b5\u03c4\u03ac \u03c4\u03bf \u03a7\u03b1\u03c1\u03ac\u03c1\u03b5\u201d [\u201eOrtodoxia \u00een Consiliul Mondial al Bisericilor dup\u0103 Harare\u201d], \u03a3\u03cd\u03bd\u03b1\u03be\u03b7, 70 (1999), pp. 111-112.
\n[38]<\/span>. PG 54, 623.
\n[39]<\/span>. \u03a3\u03b7\u03bc\u03ac\u03c4\u03b7, \u03a0\u03b1\u03c4\u03b5\u03c1\u03b9\u03ba\u03ae \u03c3\u03c4\u03ac\u03c3\u03b7 [Atitudine patristic\u0103], p. 165.
\n[40]<\/span>. \u0392\u03b1\u03c1\u03b8\u03bf\u03bb\u03bf\u03bc\u03b1\u03af\u03bf\u03c5, \u039c\u03b7\u03c4\u03c1. \u03a6\u03b9\u03bb\u03b1\u03b4\u03b5\u03bb\u03c6\u03b5\u03af\u03b1\u03c2, \u201e\u039f \u03bc\u03bf\u03bd\u03b1\u03c7\u03b9\u03c3\u03bc\u03cc\u03c2 \u03ba\u03b1\u03b9 \u03b7 \u03b5\u03c0\u03b1\u03bd\u03ad\u03bd\u03c9\u03c3\u03b9\u03c2 \u03c4\u03c9\u03bd \u03b4\u03b9\u03b7\u03c1\u03b7\u03bc\u03ad\u03bd\u03c9\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03b9\u03b1\u03bd\u03ce\u03bd\u201d [\u201eMonahismul \u015fi reunirea cre\u015ftinilor diviza\u0163i\u201d], \u00een: \u03a3\u03c5\u03bc\u03c0\u03cc\u03c3\u03b9\u03bf\u03bd \u03a0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03cc\u03bd \u03b5\u03c0\u03af \u03c7\u03c1\u03c5\u03c3\u03ce \u0399\u03c9\u03b2\u03b7\u03bb\u03b1\u03af\u03c9 \u0399\u03b5\u03c1\u03c9\u03c3\u03cd\u03bd\u03b7\u03c2 \u03c4\u03bf\u03c5 \u039c\u03b7\u03c4\u03c1\u03bf\u03c0\u03bf\u03bb\u03af\u03c4\u03bf\u03c5 \u03a0\u03b1\u03c4\u03c1\u03ce\u03bd \u039d\u03b9\u03ba\u03bf\u03b4\u03ae\u03bc\u03bf\u03c5 (1939-1989) [Simpozion Duhovnicesc la s\u0103rb\u0103torirea jubileului de preo\u0163ie a mitropolitului Nicodim al Patrei (1939-1989)], Athena, 1989, p. 655: \u201eSf\u00e2ntul Munte, care este renumit pentru conservatorismul lui \u00een temele credin\u0163ei, nu este \u00een fond antiecumenic, chiar dac\u0103 acolo adev\u0103rul dogmatic este tr\u0103it ca plin\u0103tate a vie\u0163ii \u015fi acrivia canonic\u0103 ca expresie a iubirii adev\u0103rate, dup\u0103 cum spun P\u0103rin\u0163ii Aghiori\u0163i \u00een\u015fi\u015fi. Aghiori\u0163ii \u00eei primesc pe to\u0163i cu foarte mult\u0103 dragoste \u015fi tocmai aceast\u0103 dragoste le impune respectarea deplin\u0103 a adev\u0103rului, f\u0103r\u0103 abateri de la el, [\u2026] st\u0103ruin\u0163a \u00een credin\u0163\u0103 \u015fi \u00een adev\u0103r nu \u00eenseamn\u0103 c\u0103 nu exist\u0103 loc pentru \u00een\u0163elegere \u015fi dragoste fa\u0163\u0103 de cel cu care nu suntem de acord,\u201d \u015fi Bartholomeos, Oikonomia, p. 46: \u201e\u00cen Sf\u00e2ntul Munte, de asemenea, din motivele dragostei nu se acord\u0103 (anafor\u0103 eterodoc\u015filor), cu justificarea c\u0103 \u00een acest fel li s\u2019ar acorda chiar binecuv\u00e2ntarea sau cea mai mare binecuv\u00e2ntare, iar acest lucru este primit deplin de to\u0163i vizitatorii eterodoc\u015fi ai Athosului care au inten\u0163ii bune.\u201d
\n[41]<\/span>. \u201eNe pl\u00e2ngem adesea c\u0103 monahii Sf\u00e2ntului Munte se \u00eempotrivesc ecumenismului \u015fi \u00eei condamn\u0103m bucuros c\u0103 sacrific\u0103 dragostea de dragul adev\u0103rului. \u00cens\u0103, \u00eenc\u0103 de la prima noastr\u0103 c\u0103l\u0103torie \u2013 pe c\u00e2nd eram \u00eenc\u0103 romano-catolici \u015fi inten\u0163ia de a deveni ortodoc\u015fi ne era cu totul str\u0103in\u0103 \u2013 ne-a fost foarte u\u015for s\u0103 ne d\u0103m seama c\u00e2t de bine \u015ftiu monahii Sf\u00e2ntului Munte s\u0103 \u00eembine o dragoste foarte rafinat\u0103 \u015fi cu mult\u0103 aten\u0163ie fa\u0163\u0103 de persoane, indiferent de convingerile lor \u015fi indiferent de apartenen\u0163a lor confesional\u0103, cu atitudinea f\u0103r\u0103 compromisuri \u00een chestiunile dogmatice. De altfel, pentru ei, respectul des\u0103v\u00e2r\u015fit pentru adev\u0103r este una dintre primele \u00eendatoriri pe care o impune dragostea fa\u0163\u0103 de cel\u0103lalt.\u201d P. Deseille, \u1f29 \u03c0\u03bf\u03c1\u03b5\u03af\u03b1 \u03bc\u03bf\u03c5 \u03c0\u03c1\u03cc\u03c2 \u03c4\u03b7\u03bd \u1f48\u03c1\u03b8\u03bf\u03b4\u03bf\u03be\u03af\u03b1 [Drumul meu spre Ortodoxie], traducere de \u03a3. \u039a\u03bf\u03cd\u03c4\u03c3\u03b1\u03c2, Editura \u1f08\u03ba\u03c1\u03af\u03c4\u03b1\u03c2, p. 52.
\n[42]<\/span>. Cuvintele Patriarhului Ecumenic Dimitrios definesc foarte exact rolul poporului lui Dumnezeu: \u201eJudecata ultim\u0103 asupra tuturor celor aduse \u00een discu\u0163ie \u015fi a celor care p\u00e2n\u0103 la urm\u0103 se dovedesc o reu\u015fit\u0103 este de competen\u0163a Bisericilor, ca organe conduc\u0103toare \u015fi decizionale ale insufl\u0103rii dumnezeie\u015fti, dar \u015fi a \u00eensu\u015fi poporului credincios al lui Dumnezeu. Acesta, prin criteriul infailibil al credin\u0163ei lui \u015fi prin \u00eempreun\u0103-m\u0103rturia con\u015ftiin\u0163ei lui prime\u015fte cele hot\u0103r\u00e2te dup\u0103 voia lui Dumnezeu \u015fi le respinge pe cele care nu sunt f\u0103cute dup\u0103 bun\u0103voirea lui Dumnezeu.\u201d (\u1f18\u03c0\u03af\u03c3\u03ba\u03b5\u03c8\u03b9\u03c2, nr. 326, 1.12.1984).
\n[43]<\/span>. Arhiepiscopul Stilian\u00f3s al Australiei \u2013 timp de 20 de ani co-pre\u015fedinte \u00een Dialogul Theologic Oficial cu Romano-catolicii \u2013 referindu-se la \u201egre\u015felile tragice\u201d care s\u2019au petrecut, arat\u0103 \u00een acest sens: \u201eDin p\u0103cate, se creeaz\u0103 mult zgomot, mult\u0103 v\u0103t\u0103mare, f\u0103r\u0103 s\u0103 avem absolut nici un c\u00e2\u015ftig. Astfel d\u0103m impresia c\u0103 ne gr\u0103bim s\u0103 realiz\u0103m intercomuniunea, o comuniune \u00een Taine cu eterodoc\u015fii, [\u2026] pricinuim numai v\u0103t\u0103mare \u015fi, dimpotriv\u0103, nu ajut\u0103m cu nimic dialogul.\u201d \u03a3\u03c4\u03c5\u03bb\u03b9\u03b1\u03bd\u03bf\u03cd, \u0391\u03c1\u03c7\u03b9\u03b5\u03c0. \u0391\u03c5\u03c3\u03c4\u03c1\u03b1\u03bb\u03af\u03b1\u03c2, \u201e\u039f \u03bc\u03b5\u03c4\u03b1\u03be\u03cd \u039f\u03c1\u03b8\u03bf\u03b4\u03cc\u03be\u03c9\u03bd \u03ba\u03b1\u03b9 \u03a1\u03c9\u03bc\u03b1\u03b9\u03bf\u03ba\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u03ce\u03bd \u0398\u03b5\u03bf\u03bb\u03bf\u03b3\u03b9\u03ba\u03cc\u03c2 \u0394\u03b9\u03ac\u03bb\u03bf\u03b3\u03bf\u03c2, \u03a0\u03c1\u03bf\u03b2\u03bb\u03ae\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03c0\u03c1\u03bf\u03bf\u03c0\u03c4\u03b9\u03ba\u03ad\u03c2\u201d [\u201eDialogul Theologic dintre Ortodoc\u015fi \u015fi Romano-catolici. Probleme \u015fi perspective\u201d], \u0395\u03c0\u03b9\u03c3\u03c4\u03b7\u03bc\u03bf\u03bd\u03b9\u03ba\u03ae \u0395\u03c0\u03b5\u03c4\u03b7\u03c1\u03af\u03b4\u03b1 \u0398\u03b5\u03bf\u03bb\u03bf\u03b3\u03b9\u03ba\u03ae\u03c2 \u03a3\u03c7\u03bf\u03bb\u03ae\u03c2 \u03a0\u03b1\u03bd\u03b5\u03c0\u03b9\u03c3\u03c4\u03b7\u03bc\u03af\u03bf\u03c5 \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7\u03c2 [Anuarul \u015etiin\u0163ific al Facult\u0103\u0163ii de Theologie a Universit\u0103\u0163ii din Thessalonic], 29 (1986-89), pp. 22-24.
\n[44]<\/span>. \u0399. \u039a\u03bf\u03c4\u03c3\u03ce\u03bd\u03b7, Intercommunio, p. 63.
\n[45]<\/span>. P. Rod\u00f3pulos, Mitropolit de Tiroloi \u015fi Serentio, \u00een \u03a3\u03b7\u03bc\u03ac\u03c4\u03b7, \u03a0\u03b1\u03c4\u03b5\u03c1\u03b9\u03ba\u03ae \u03c3\u03c4\u03ac\u03c3\u03b7 [Atitudine patristic\u0103], p. 51.
\n[46]<\/span>. Din p\u0103cate este confirmat de c\u0103tre p\u0103rintele Theodor Z\u00edsis, c\u00e2nd acuz\u0103 c\u0103 la Sinodul de la Ferrara-Floren\u0163a latinofilii \u201eau pl\u0103nuit \u015fi au uneltit prin acorduri ascunse unirea, f\u0103r\u0103 s\u0103 \u00een\u0219tiin\u021beze pe to\u0163i membrii soliei ortodoxe, ca s\u0103 nu existe \u00eempotriviri, precum nu este \u00een\u0219tiin\u021bat nici azi poporul \u015fi de aceea poporul nici nu pricepe c\u0103 unir se petrece deja \u00een etape, a \u00eenaintat substan\u0163ial prin rug\u0103ciuni \u00een comun, coliturghisiri \u015fi recunoa\u015ftere bisericeasc\u0103 reciproc\u0103, a\u015fa \u00eenc\u00e2t Potirul comun, c\u00e2nd va veni oficial, s\u0103 constituie pur \u015fi simplu o confirmare \u015fi o validare a unirii deja petrecute.\u201d \u0398. \u0396\u03ae\u03c3\u03b7, \u201e\u00ab\u039f\u03cd\u03c4\u03b5 \u03b1\u03af\u03c1\u03b5\u03c3\u03b7, \u03bf\u03cd\u03c4\u03b5 \u03c3\u03c7\u03af\u03c3\u03bc\u03b1\u00bb \u03bf \u03a0\u03b1\u03c0\u03b9\u03c3\u03bc\u03cc\u03c2 (\u03c0\u03b9\u03bf \u03c4\u03bf\u03bb\u03bc\u03b7\u03c1\u03bf\u03af \u03bf\u03b9 \u03bd\u03ad\u03bf\u03b9 \u03bb\u03b1\u03c4\u03b9\u03bd\u03cc\u03c6\u03c1\u03bf\u03bd\u03b5\u03c2\u201d) [\u201e\u00abPapismul nu este nici erezie, nici schism\u0103\u00bb, afirm\u0103 noii latinofili, mai curajo\u015fi\u201d], \u0398\u03b5\u03bf\u03b4\u03c1\u03bf\u03bc\u03af\u03b1, 8,3 (2006) p. 460.<\/p>\n","protected":false},"excerpt":{"rendered":"

Pr. Anastasie GO\u021a\u00d3PULOS Din ce pricini Biserica este at\u00e2t de ne\u00eenduplecat\u0103 \u015fi hot\u0103r\u00e2t\u0103 \u00een oprirea slujirii \u00eempreun\u0103 cu ereticii sau cu schismaticii, \u00eenc\u00e2t rug\u0103ciunea \u00een comun cu ace\u015ftia s\u0103 fie \u00eenf\u0103\u0163i\u015fat\u0103 drept \u201emare p\u0103cat,\u201d care se pedepse\u015fte prin caterisire \u015fi afurisire? 1. Motive de credin\u0163\u0103 \u015fi de iubire fa\u0163\u0103 de Dumnezeu. R\u0103t\u0103cire liturgic\u0103, eclesiologic\u0103 \u015fi <\/p>\n

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