280:"The use of violence to occupy a place of worship contradicts" faith in sacramental reality and "the evangelical ethos requires that statements or manifestations which are likely to perpetuate a state of conflict and hinder the dialogue be avoided." Clergy "have the duty before God to respect the authority which the Holy Spirit has given to the bishops and priests of the other Church and for that reason to avoid interfering in the spiritual life of the faithful of that Church. When cooperation becomes necessary for the good of the faithful, it is then required that those responsible to an agreement among themselves, establish for this mutual assistance clear principles which are known to all, and act subsequently with frankness, clarity, and with respect for the sacramental discipline of the other Church." New Catholic pastoral projects, "which imply the creation of new structures in regions which traditionally form part of the jurisdiction of the Orthodox Church," should not be established without consulting the Orthodox bishops in the same geographical area to avoid the risk of rivalry and conflict. Instead of intervention by civil authorities, dialogue about "the complexity of present realities and local circumstances" between Churches or local communities should be used to resolve problems such as "the possession or return of ecclesiastical property."
266:" can be implemented. According to the report, both Churches need to "scrupulously respect the religious liberty of the faithful" which "requires that, particularly in situations of conflict, the faithful are able to express their opinion and to decide without pressure from outside if they wish to be in communion either with the Orthodox Church or with the Catholic Church." A "necessary respect for christian freedom" requires the exclusion of "every form of pressure" and a "respect for consciences" should guide pastoral concerns in both the Eastern Orthodox Church and the Catholic Church. Open dialogue is necessary. "If agreement cannot be reached on the local level, the question should be brought to mixed commissions established by higher authorities."
230:' it even happened that Christians were rebaptized and that certain requirements of the religious freedom of persons and of their act of faith were forgotten." The principle that "the inviolable freedom of persons and their obligation to follow the requirements of their conscience," is foundational, according to Cassidy, "and justifies both the personal choice to adhere to the Catholic Church or to the Orthodox Church, and offers the possibility of returning to the Catholic Church for those communities which in 1945–49
277:, that violence and pressure needs to "be absolutely avoided in order that freedom of conscience be respected. It is the task of those in charge of communities to assist their faithful to deepen their loyalty towards their own Church and towards its traditions and to teach them to avoid not only violence, be that physical or verbal, but also all that could lead to contempt for other Christians and to a counter-witness, completely ignoring the work of salvation which is reconciliation in Christ."
262:"accuse or disparage the other Church." Churches need to respect all "who suffered, confessed their faith, witnessed their fidelity to the Church, and, in general, towards all Christians, without discrimination, who underwent persecutions." The report suggests that by relinquishing "everything that can foment division, contempt and hatred between the Churches" a resolution to "the extremely complex situation that has been created in
99:
300:"By excluding [...] all proselytism and all desire for expansion by Catholics at the expense of the Orthodox Church, the commission hopes that it has overcome the obstacles which impelled certain autocephalous Churches to suspend their participation in the theological dialogue and that the Orthodox Church will" continue the theological work of the commission.
481:"universal values of freedom of conscience could offend the Orthodox who are less concerned by the rights of the individual than the rights of the community and tradition." For example, the phrase "the right of each person to join the religion of his choice" was removed in the final version of paragraph 27 in the report.
33:
261:
between our
Churches." While the Catholic Church "no longer aims at proselytizing among the Orthodox." The report acknowledges that historically relations between the Eastern Orthodox Churches and the Eastern Catholic Churches were "marked by persecutions and sufferings" and that no one should
754:
84:
should be avoided. The
Eastern Catholics rejected the report "because it seemed to imply they should never have existed in the first place" while the Eastern Orthodox rejected it because it did not call for the abolition of the Eastern Catholic Churches.
292:
of the two
Churches which is in agreement and even may be common." Providing "objective news to the mass-media especially to the religious press in order to avoid tendentious and misleading information" should be a common task to
283:
Avoiding "the use of history in a polemical manner [...] will lead to an awareness that faults leading to separation belong to both sides, leaving deep wounds on each side." Clergy should be educated about "the
556:. Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church: 7th plenary session, June 17–24, 1993, Balamand, Lebanon. Vatican City. 24 June 1993.
688:
557:
468:, found it more judicious not to publish them." Bartholomew I rejected that the Eastern Catholic Churches were Churches but were irregular communities that should be subject to an Orthodox Church.
434:
The report contains unofficial suggestions of the commission, "until the competent organs of the
Catholic Church and of the Orthodox Churches express their judgement in regard to it."
226:
was entrusted. As a reaction, the
Orthodox Church, in turn, came to accept the same vision according to which only in her could salvation be found. To assure the salvation of 'the
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52:
to implement about improving relations by reciprocally avoiding interfering in each other's
Churches and not using history in a polemical manner. According to Cardinal
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of the other Church and the authenticity of its sacramental life" as should "a correct and comprehensive knowledge of history aiming at a
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converted other
Christians "so as 'to bring them back' to one's own Church. In order to legitimize this tendency, a source of
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222:, the Catholic Church developed the theological vision according to which she presented herself as the only one to whom
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392:, 21st century organizations for groups with Anglican patrimony to enter into full communion with the Catholic Church
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Representatives of the
Catholic Church and nine autocephalous and autonomous Eastern Orthodox Churches participated:
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Joint
International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church
584:. Routledge contemporary Russia and Eastern Europe. Vol. 54. New York : Routledge. pp. 745–747.
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addressed John Paul II about the
Eastern Catholic Churches "in words so extraordinary that the Vatican '
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44:. The report discusses ecclesiological principles and suggests practical rules for both the
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76:; and two conclusions: that the Catholic Church and the Eastern Orthodox Churches are "
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257:" and to "overcome reciprocal lack of understanding" with a goal of restoring "the
755:
Uniatism, method of union of the past, and the present search for full communion
689:"Letter to European bishops on the recent changes in Central and Eastern Europe"
553:
Uniatism, method of union of the past, and the present search for full communion
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98:
21:
Uniatism, method of union of the past, and the present search for full communion
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Condemning group violence against communities of a sister church lessens
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The report notes that a solution to the problems depends upon "a will to
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119:
Please improve this section about the content of the report by adding
578:"The Greek Catholic churches in post-war Catholic-Orthodox relations"
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The central issue is exclusivity of the doctrine that there is
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712:"The challenges of religious pluralism in Post-Soviet Russia"
582:
Eastern Christianity and politics in the twenty-first century
666:(2nd ed.). San Francisco: Ignatius Press. p. 366.
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full communion which existed for more than a thousand years
238:
to become part of the Orthodox Church," as happened in the
195:
The suggested ecclesiological principles include that the
617:'Unitatis redintegratio' forty years after the Council".
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should be included the theological dialogue. Monks from
58:
individuals have the freedom to follow their conscience
385:Eastern Christianity § Rejection of uniatism
719:International Journal on Multicultural Societies
663:Rome and the Eastern Churches: a study in schism
416:Persecutions of the Catholic Church and Pius XII
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207:monasteries protested against this principle.
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411:Persecution of Christians in the Soviet Union
406:Persecution of Christians in the Eastern Bloc
106:This section about the content of the report
56:, the report contains three principles: that
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401:Anti-religious campaign of Communist Romania
344:under the Patriarchate of Constantinople.
310:Ecumenical Patriarchate of Constantinople
183:Learn how and when to remove this message
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560:from the original on 23 December 2003.
740:from the original on 19 January 2007.
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780:Catholic–Eastern Orthodox ecumenism
314:Greek Orthodox Church of Alexandria
240:Ukrainian Soviet Socialist Republic
353:Greek Orthodox Church of Jerusalem
40:'s Balamand School of Theology in
36:during its 7th plenary session at
32:, is a 1993 report written by the
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775:Documents of the Catholic Church
580:. In Leustean, Lucian N. (ed.).
369:Czech and Slovak Orthodox Church
318:Greek Orthodox Church of Antioch
97:
456:Bartholomew I of Constantinople
248:Czechoslovak Socialist Republic
212:no salvation outside the Church
805:History of Eastern Catholicism
795:20th-century Eastern Orthodoxy
770:Catholic theology and doctrine
1:
449:Rome and the Eastern Churches
244:Socialist Republic of Romania
121:secondary or tertiary sources
72:is not the current method of
790:20th-century Christian texts
687:John Paul II (31 May 1991).
477:The report showed how some
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373:Orthodox Church of America
232:had been forced to convert
710:Rousselet, Kathy (2000).
361:Bulgarian Orthodox Church
273:, the report paraphrased
197:Eastern Catholic Churches
62:Eastern Catholic Churches
50:Eastern Orthodox Churches
725:(2). Paris: UNESCO: 69.
365:Georgian Orthodox Church
338:Albanian Orthodox Church
326:Romanian Orthodox Church
576:Bremer, Thomas (2014).
357:Serbian Orthodox Church
347:Representatives of the
342:Finnish Orthodox Church
330:Cypriot Orthodox Church
322:Russian Orthodox Church
334:Polish Orthodox Church
132:"Balamand declaration"
108:relies excessively on
38:University of Balamand
699:on 10 September 2015.
390:Personal ordinariates
375:did not participate.
297:a secularized world.
16:1993 religious report
800:1993 in Christianity
465:L'Osservatore Romano
453:Ecumenical Patriarch
286:apostolic succession
26:Balamand declaration
24:, also known as the
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611:Cassidy, Edward I.
228:separated brethren
66:the right to exist
275:Pope John Paul II
236:Communist regimes
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489:References
295:evangelize
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271:suspicion
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