Speech of H. B. Patriarch
Gregorios III
During the Synod of Bishops:
Special Assembly for the
Middle East
Rome 10-24 October 2010
Ecclesiology and Ecumenism
The Code of Canons of the Eastern Churches, promulgated by the
Venerable Pope John Paul II, says very properly that the Patriarch is Pater
et Caput of his Church. The title of Patriarch is a synodal title.
We very much regretted the fact that the Pope renounced his title of Patriarch.
Cardinal and Patriarch
Consequently, we want to have a role in the decisions taken about our
faithful. We want to be closer to the Pope, without however becoming part of
the College of Cardinals. The title of Patriarch is different, from the
perspectives of protocol, ecclesiology, pastorate and history, from that of
Cardinal. The Patriarch is neither superior nor inferior to the Cardinal: there
is a difference of category. The title of Cardinal, which for very special
reasons, was conferred on my predecessor Patriarch Maximos IV and more recently
on certain of my colleagues, Patriarchs and Major Archbishops here present,
confronts us with an ecclesiological problem. So we prefer to remain satisfied
with the great inheritance comprised in the title of Patriarch.
Patriarchal Council around the Pope
As a corollary of that, we repeat our previously formulated proposal,
which has a pastoral, ecumenical, ecclesiological and even political
significance: significance for our presence in the Muslim Arab world, and
importance for the dual title of this Synodal Assembly, Communion and
Witness.
The proposal is the following: we are keen to request firmly that we
form a Patriarchal Council around the Pope to meet according to its own agenda.
We hope that this proposal will be adopted by this Synodal Assembly and
accepted by His Holiness as primordial and important fruit of this Synodal
Assembly and for a good outcome of its acts and results.
Eastern Catholic Churches
From the rostrum of this Special Assembly of the Synod of Bishops, which
is entitled, The Catholic Church in the Middle East: Communion and Witness, we
ask for a clarification as far as we are concerned. We are Eastern
Catholic Churches. Why are these attributes suppressed?
We do not wish in any way to hide these Eastern titles, because of the
minority presence (except in the Apostolic Vicariates of Kuwait and Saudi
Arabia) of the Latin Church in the East.
We ask to be treated as Eastern Catholic Patriarchal Churches. We are
neither suffragans nor dependent dioceses of some dicastery or other, as is
continually stated in some Roman news bulletins.
Synod and episcopal conference
Our Synods are very different from Latin Episcopal Conferences. It should
be noted that the concept of an Episcopal Conference was set out at the Second
Vatican Council by our predecessor of blessed memory, Patriarch Maximos IV.
But his idea was very different from what is today the Episcopal
Conference of the Latin Church. He wanted it to be an embryo of the patriarchal
system.
Retreat on the ecclesiological level
We wish to be taken seriously when we tell you that our tradition, in
its fullness, is Eastern and Orthodox, not Latin and Western.
In the measure that you take us seriously as authentically Eastern
Churches, to that same degree the Orthodox world will believe in the veracity
of the ecumenical activity and dialogue of the Roman Church.
Unfortunately, the decrees of Vatican II Unitiatis Redintegratio and
Orientalium Ecclesiarum have not been sufficiently incarnate in the life
and ecclesial praxis of the Latin Church nor in that of several Roman
Dicasteries, contrary to what was hoped.
The Dies Orientalis instituted by Pius XI practically disappeared
after Vatican II.
Interest for the Eastern Churches in general (Catholic and Orthodox) has
lessened in the West, both on the official level and on the level of the
faithful.
Ecclesiology was more sensitive towards the East before the Council and
during its celebration, but it did not progress after the Council.
Election of bishops in the Eastern tradition
For more than two centuries, our Church elected its bishops in the
context of our synods, but since the Council, our elections have to be
sanctioned by a Roman enquiry.
The late Metropolitan Neophytos Edelby, in his book The Eastern
Churches (written in collaboration with Archimandrite Ignace Dick) wrote,
“The Melkite Synod, presided over by the Patriarch, has always proceeded freely
to the election of bishops, without being required to have any prior
authorisation or confirmation from the Holy See.”
From 1817 to 1954, the election of just twenty-three bishops of our
Church was confirmed by the Apostolic See of Rome, and that at the express
request of the Patriarch or of the bishop concerned.
Canons 251-255 of the Motu Proprio, Cleri Sanctitate of Pope Pius
XII (2 June 1957) prescribe that the election of a bishop by the synod must be
communicated by the Patriarch to the Roman Pontiff, who, if the elected does not
figure in the list of “episcopable” priests previously drawn up (by vote) by
the synod and confirmed by the Pope, either confirms or rejects the election.
From 1959 to 1962, six hierarchs of the Melkite Greek Catholic Church were
confirmed in that way by Rome after their election by the synod.
The Code of Canons of the Eastern Churches (1990), on the basis of the
Vatican’s decisions, keeps the list of episcopables and replaces the
“confirmation” of the episcopal lists by what is called the “consent” of the
Pope to the election.
This issue has been the subject of several meetings of the Council of
Eastern Catholic Patriarchs, which presented a collective paper on the matter
to the Holy Father in October 2001, that was almost completely in agreement
with the viewpoint set out on 21 January, 2000 in the Congregation for the
Doctrine of the Faith by the then Patriarch of Antioch of the Syrians, now
Emeritus, His Most Eminent Beatitude Cardinal Ignatius Moussa Daoud.
As we did already during the plenary session of the Congregation for the
Oriental Churches in November, 2002, we propose a slight modification to canon
182 of the CCEC (CCEO), with a view to introducing a more collegial procedure
for gathering information about candidates for the episcopate, without losing
the spirit of the legislation.
That means that the Pope and the synod will together exercise their
prerogative and duty of vigilance in the choice of the Church’s pastors.
Communion between Rome and the Eastern Catholic Churches: trust and
co-ordination
There must be created an atmosphere of complete trust, real
collaboration and co-ordination, and effectual communion between Rome and the
Eastern sui iuris Churches. The former terms of confirmation, consent or
assent should be avoided and replaced by that of joinder, in the sense that the
Pope joins in the synodal collegiality and adopts as his the decision of the
bishops with their Patriarch.
There remains however the Pope’s right – ius vigilandi – not to
join in an election but to reject it for special reasons which should be
communicated confidentially to the Patriarch and eventually to the synod.
However this ius vigilandi of the Apostolic See of Rome, always
exercised, from the perspective of Vatican II, in harmony with the Eastern Churches
sui iuris, which themselves also enjoy this ius vigilandi, should
not become the basis for regular interference.
East and West, even in the Catholic Church, must be in continual
dialogue to bring about unity. The election of bishops is one of the most
important issues in this regard, since it affects the East’s autonomy and
furthermore the Orthodox brethren with whom we long to resume communion.
We ask to be treated as real Easterners and even, to speak plainly, as
Orthodox in communion with Rome and so Catholic.
We are an Eastern Church in communion with Rome
We are an Eastern Church in communion with Rome and faithfully so, yet
which wants to remain faithful to the pure, Orthodox spiritual tradition. I
make bold to say that we are an Orthodox Church with the little or big plus of
communion with Rome, with the Pope and our Holy Father Benedict XVI who
presides in primacy and charity. Treat us as a real Eastern Church, just as you
would the Orthodox on the day when the much longed for union takes place!
It is not just a matter of simple terminology or etymology. The great
theologian Joseph Ratzinger certainly understands the justification for this
account.
I am still referring to what the then Professor Ratzinger wrote in a
book (in French) published in 1971, The New People of God: “Unitary ecclesial law, unitary
liturgy, one and one and the same centralised model of bishops being nominated
by Rome, all those do not necessarily form part of the primacy as such, as may
be seen to be true only when both ministries [of Pope and Patriarch] become just one.
So, in future, we shall have to distinguish more clearly the actual function of
Peter’s successor from the patriarchal function and if need be, create new
Patriarchates detached from the Latin Church.”[1]
These words form a very significant ecclesiological basis which has not
yet been taken up and used by the Pontifical Council for the Promotion of
Christian Unity, or in the dialogue and work of the Joint Commission for the
Theological Dialogue between the Catholic Church and the Orthodox Church.
For all that, we urge that a place be given us on the Joint Commission.
Encouraging local dialogue: Orthodox-Catholic
On that basis, we wish then for more encouragement to develop local
dialogue with our sister Orthodox Church and co-operation with her in the
fields of pastoral care, catechesis, activities of confraternities, social
involvement and matters relating to the personal statute.
It should be recalled that after our synodal initiative of 1996 with the
aim of re-establishing communion with the Orthodox Church of Antioch, while
remaining in communion with the Catholic Church, Rome, through the agency of
Cardinals Joseph Ratzinger, Achille Silvestrini and Edward Idris Cassidy in a
letter dated 11 June 1997, opposed no veto on that initiative, as many thought
and said, but asked us to consult the Holy See for any decision in which
doctrinal questions were involved.
Gregorios III
Patriarch of the Melkite Greek Catholic Church
Translation from the French: V. Chamberlain
[1]Joseph Ratzinger «Le nouveau peuple
de Dieu. » Aubier-Montaigne, collection
«L’intelligence de la foi » (1971), p. 68