Coptic Church & Ecumenical Movement - Saint Mina Coptic ...

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CHAPTER 3 ORIENTAL ORTHODOX AND EASTERN ORTHODOX DIALOGUE The restoration to full unity between the two families of Orthodoxy is an Ecumenical priority for the Coptic Orthodox Church. After 1,500 years of separation and division, the Holy Spirit drew the two families together to canvass concrete proposals for full unity of faith. The Oriental Orthodox family consists of the Coptic, Syrian, Armenian, Ethiopian, Indian and Eritrian Churches. The Eastern Orthodox family consists of the Constantinople, Alexandrian, Antiochian, Jerusalem, Russian, Romanian, Serbian, Greek, Cyprite, Georgian, Polish, Bulgarian, Albanian and Macedonian Churches. The breach of ecclesiastical communion between the Eastern and the Oriental Orthodox Churches came in the fifth century as a result of controversies concerning the divine and human nature of Christ at the Council of Chalcedon in 451 AD. The Oriental Churches rejected the teachings of this council and never acknowledged it as the fourth ecumenical council. The Eastern Churches however, recognised and acknowledged Chalcedon along with the three other ecumenical councils. The two families of Orthodoxy, although having led a separate historical life, today show great similarities in dogmatic faith, ecclesiology, liturgy and spirituality. This is due to their common fidelity to the ancient tradition, thought, life and principles of church authority and administration. For over 1,500 years the two families were separated with little attempts at reconciliation and steps towards full communion. Through the efforts of the Faith and Order Commission of the World Council of Churches, unofficial consultation between the Oriental and Eastern Orthodox Churches in a spirit of joy and hope. The initial success at Denmark in 1964 was a joyful surprise. Outstanding scholars from both sides belonging to two traditions not in communion with each other for a millennium and a half could confess together that “we recognise in each other the one Orthodox faith of the Church”. We publish the agreed statements from the 4 unofficial consultations. 20
THE UNOFFICIAL CONSULTATIONS Through the role of the Faith and Order Commission of the World Council of Churches, unofficial consultations between the two families of Orthodoxy commenced in Denmark in 1964. 1. Aarhus – Denmark – August 1964 2. Bristol – England – July 1967 3. Geneva – Switzerland – August 1970 4. Addis Ababa – Ethiopia – Jan 1971 THE FIRST UNOFFICIAL CONSULTATION AARHUS, AUGUST 1964 Ever since the second decade of our century representatives of our Orthodox Churches, some accepting seven Ecumenical Councils and others accepting three have often met in ecumenical gatherings. The desire to know each other and to restore our unity in the one Church of Christ has been growing all these years. Our meeting together in Rhodes at the Pan-Orthodox Conference of 1961 confirmed this desire. Out of this has come about our unofficial gathering of fifteen theologians from both sides, for three days of informal conversations, in connection with the meeting of the Faith and Order Commission in Aarhus, Denmark. We have spoken to each other in the openness of charity and with the conviction of truth. All of us have learned from each other. Our inherited misunderstandings have begun to clear up. We recognize in each other the one orthodox faith of the Church. Fifteen centuries of alienation have not led us astray from the faith of our fathers. In our common study of the Council of Chalcedon, the well-known phrase used by our common father in Christ, St. Cyril of Alexandria, mia physis (or mia hypostasis) Tou Theou Logou sesarkomene (the one physis or hypostasis of God's Word Incarnate) with its implications, was at the centre of our conversations. On the essence of the Christological dogma we found ourselves in full agreement. Through the different terminologies used by each side, we saw the same truth expressed. Since we agree in rejecting without reservation the teaching of Eutyches as well as of Nestorius, the acceptance or non-acceptance of the Council of Chalcedon does not entail the acceptance of either heresy. Both sides found themselves fundamentally following the Christological teaching of the one undivided Church as expressed by St. Cyril. The Council of Chalcedon (451), we realize, can only be understood as reaffirming the decisions of Ephesus (431), and best understood in the light of the later Council of Constantinople (553). All councils, we have recognized, have to be seen as stages in an integral development and no council or dent should be studied in isolation. 19
Page 1 and 2: THE COPTIC ORTHODOX CHURCH AND THE
Page 3: DEDICATION This book is dedicated t
Page 9 and 10: VI SYNDESMOS Statement; May 1991...
Page 11 and 12: FOREWORD vi By H.H. Pope Shenouda I
Page 13 and 14: THE ONE CHURCH CHAPTER 1 UNITY AND
Page 15 and 16: phrase: “One nature of God the Wo
Page 17 and 18: centuries they had managed to maint
Page 19 and 20: Later doctrinal and papal developme
Page 21 and 22: Byzantine Tradition There are nine
Page 23 and 24: maintain a degree of flexibility in
Page 25 and 26: CHAPTER 2 THE ECUMENICAL VISION Der
Page 27 and 28: 5. Youth Ecumenical Committee Under
Page 29 and 30: Since the beginning the Church used
Page 31: etween the two traditions of Orthod
Page 35 and 36: Participants Eastern Orthodox Orien
Page 37 and 38: does not appear therefore to be inc
Page 39 and 40: THE THIRD UNOFFICIAL CONSULTATION G
Page 41 and 42: the nature of the Church be safe gu
Page 43 and 44: (h) To explore the possibilities of
Page 46 and 47: THE FOURTH UNOFFICIAL CONSULTATION
Page 50 and 51: more clarity of thought and more ea
Page 52 and 53: THE OFFICIAL CONSULTATIONS After tw
Page 54 and 55: MEETING OF THE JOINT SUB-COMMITTEE
Page 56 and 57: JOINT COMMISSION OF THE THEOLOGICAL
Page 58 and 59: (atreptos), without separation (ach
Page 60 and 61: REPORT OF THE JOINT SUB-COMMITTEE A
Page 62 and 63: 1 - In the area of the relation bet
Page 64 and 65: JOINT-COMMISSION OF THE THEOLOGICAL
Page 66 and 67: 4. Both families agree that the nat
Page 70 and 71: RECOMMENDATIONS ON PASTORAL ISSUES
Page 72 and 73: e) Abortion. 12.A joint consultatio
Page 74 and 75: Joint Commission Of The Theological
Page 76 and 77: iii) A Liturgical Sub-Committee sho
Page 78 and 79: POPE SHENOUDA III’S ADDRESS TO PO
Page 80 and 81: HOMILY OF POPE PAUL VI May 6th, 197
Page 82 and 83:
From this new knowledge of God foll
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conscious of its duty of witnessing
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RESPONSE OF POPE PAUL VI TO POPE SH
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POPE PAUL VI’S ADDRESS BEFORE THE
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We shall always keep in our memory
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COMMON DECLARATION SIGNED BY POPE P
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THE INTERNATIONAL JOINT COMMISSION
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esurrection and ascension. It is fr
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pastoral activities and exert a mor
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Participants in the meeting were: C
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some other bishop. The universal Ch
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THIRD MEETING OF THE INTERNATIONAL
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1. The authorities of the Catholic
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His Divinity. This explains the mos
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Excellency, Msgr. Youhanna Kabes au
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A) The Holy See of Rome a) Consider
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of the theological, ecclesiastical
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DIRECTIONS TO THE WORK OF THE I.J.C
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ADDRESS OF POPE JOHN PAUL II TO A C
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PRINCIPLES FOR GUIDING THE SEARCH F
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Frequent contacts at all levels of
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THE RESUMPTION OF THE DIALOGUE When
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We must bear witness to this common
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Members Of The Commission Coptic Or
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SIXTH MEETING OF THE INTERNATIONAL
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MEETING OF THE POPE OF ALEXANDRIA A
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PRO ORIENTE ORIENTAL ORTHODOX - CAT
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The Second Consultation At the seco
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and the Ecumenical Councils, as the
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church in truth and love, in Euchar
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The Fourth Consultation The fourth
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statements of the See of Rome canno
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The conversations were held in a co
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a). Look more closely into the agre
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she does not on her own respect the
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4. This communion is participation
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On each place where the Eucharist i
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church should not be undertaken wit
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exchanged by His Eminence and the c
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7. Confirmation and reception of ec
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ANGLICAN - COPTIC JOINT DECLARATION
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THE LAMBETH CONFERENCE The ten year
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gave birth to the Logos, helped to
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the patriarch of Constantinople. Wo
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All Scripture is given by inspirati
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• Regional Forums The Forum welco
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CHAPTER 6 COPTIC ORTHODOX AND WORLD
Page 176 and 177:
4. Dr. Silke-Petra Bergjan presente
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Possible Topics for Future Discussi
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ORIENTAL ORTHODOX - REFORMED DIALOG
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• How do our historical contexts
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We submit this statement to the aut
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ORIENTAL ORTHODOX - REFORMED DIALOG
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• In their understanding, Scriptu
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• Theologia reformata et semper r
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Participants in the Third Session O
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Participants in the Fourth Session
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CHAPTER 8 COPTIC ORTHODOX AND PRESB
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CHAPTER 9 CONSTRUCTING BRIDGES OF L
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PRELIMINARY MEETING OF ORIENTAL ORT
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(ie. In the Apostolic Faith) in the
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THE SECOND MEETING OF THE HEADS OF
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Fourth: The Middle East Council of
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THE THIRD MEETING OF THE HEADS OF T
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Oriental Orthodox family will join
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THE FOURTH MEETING OF THE HEADS OF
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that this document become a matter
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these will widen the circle of viol
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and demand of our faith and by the
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CHAPTER 10 ECUMENICAL ORGANISATIONS
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WORLD COUNCIL OF CHURCHES Founded i
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In 1961 the assembly was held in Ne
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i The Trinitarian God, ii Salvation
Page 228 and 229:
Special Commission on Orthodox Part
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ALL AFRICA CONFERENCE OF CHURCHES A
Page 232 and 233:
THE ALEXANDRIAN CONFESSION (1976) T
Page 234 and 235:
THE MECC LOGO The logo of the Middl
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Conducted every 5 years, the assemb
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our skill in reading the writing th
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Patriarch of Jerusalem for the Gree
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SYNDESMOS It is the World Fellowshi
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APPENDIX I CHRISTOLOGICAL AGREEMENT
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APPENDIX II ADDRESS BY H.H. POPE SH
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St. John the divine, a pillar of th
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CHURCH UNITY IS AN HISTORICAL INHER
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“We all believe that Our Lord, Go
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An excursion was organised to visit
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You will understand, therefore, tha
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tradition of our Church, is changed
Page 260 and 261:
feeling in themselves the pain of d
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The Coptic Orthodox have been assur
Page 264 and 265:
APPENDIX IX LETTER OF HIS HOLINESS
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APPENDIX X TELEGRAM FROM H.H POPE J
Page 268 and 269:
eport that only a few priests have
Page 270 and 271:
Bibliography Arruda, M. (ed.), Ecum
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