Ukraina, nieparazumieńni pravasłaŭnych i hreka-katolikaŭ, škadavańnie ab raździele — asnoŭnyja punkty sumiesnaj dekłaracyi Papy i Patryjarcha Maskoŭskaha

12 lutaha ŭ Mižnarodnym aeraporcie imia Chase Marci ŭ kubinskaj Havanie prajšła dvuchhadzinnaja sustreča Papy Rymskaha Franciška i Patryjarcha Maskoŭskaha i ŭsiaje Rusi Kiryła, jakaja stała pieršaj u historyi sustrečaj vyšejšych pradstaŭnikoŭ Katalickaha Kaścioła i Ruskaj Pravasłaŭnaj Carkvy.

Vynikam sustrečy stała padpisańnie sumiesnaj dekłaracyi, jakaja ŭtrymlivaje 30 parahrafaŭ na dziesiaci staronkach.

Asnoŭnaja ŭvaha padčas sustrečy ŭdzialałasia stanovišču chryścijan na Blizkim Uschodzie, a taksama ŭ inšych rehijonach. U pryvatnaści, u 26 punkcie dekłaracyi havorka išła pra stanovišča chryścijan va Ukrainie.

«My smutkujem ab supraćstajańni va Ukrainie» 

«My smutkujem ab supraćstajańni va Ukrainie, jakoje zabrała ŭžo šmat žyćciaŭ narabiła šmat hora. My zaklikajem usie baki kanflikta da razvažlivaści, a našy Cerkvy zaklikajem nie ŭdzielničać u kanflikcie i spryjać miru ŭ rehijonie», — havorycca ŭ dekłaracyi.

U 27 punkcie ijerarchi padkreślili, što vierać u toje, što raskoł pravasłaŭnych viernikaŭ Ukrainy budzie pieraadoleny na asnovie isnujučych kananičnych normaŭ, što ŭsie pravasłaŭnyja chryścijanie Ukrainy buduć žyć u miry i zhodzie, a katalickija abščyny krainy buduć hetamu spryjać, kab naša chryścijanskaje bractva było jašče bolš vidavočnym.

Pra nieparazumieńni pamiž hreka-katolikami i pravasłaŭnymi

«Spadziajomsia, što naša sustreča zrobić układ u prymireńnie tam, dzie isnujuć nieparazumieńni pamiž hreka-katolikami i pravasłaŭnymi. Siońnia vidavočna, što mietad «unijatyzmu» byłych viakoŭ, jaki praduhledžvaŭ uparadkavańnie adnoj abščyny ŭ adzinstva ź inšaj šlacham jaje adryvańnia ad svajoj Carkvy, nie źjaŭlajecca šlacham da ŭznaŭleńnia adzinstva.

U toj ža čas, carkoŭnyja abščyny, jakija źjavilisia ŭ vyniku histaryčnych akaličnaściej, majuć prava isnavać i rabić usio nieabchodnaje dla zadavalnieńnia duchoŭnych patrebaŭ svaich viernikaŭ, imknučysia da miru z susiedziami. Pravasłaŭnyja i hreka-katoliki majuć patrebu ŭ prymireńni i znachodžańni prymalnych formaŭ uzajemnaha suisnavańnia»

«My nie supierniki, a braty»

«Pravasłaŭnyja i katoliki abjadnanyja nie tolki ahulnaj Tradycyjaj Carkvy pieršaha tysiačahodździa, ale i misijaj propaviedzi Jevanhiella Chrystova ŭ sučasnym śviecie. Heta misija praduhledžvaje ŭzajemnuju pavahu členaŭ chryścijanskich abščyn, vyklučaje lubyja formy prazielityzmu. 

My nie supierniki, a braty: z hetaha razumieńnia my pavinny sychodzić va ŭsich našych dziejańniach u adnosinach adzin da adnaho i da źniešniaha śvietu. Zaklikajem katolikaŭ i pravasłaŭnych va ŭsich krainach vučycca žyć razam u miry, lubovi i adnadumstvie pamiž saboju (Rym 15,5)», — havorycca ŭ dekłaracyi, jakuju padpisali ijerarchi.

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Voś poŭny tekst dekłaracyi pa-rasiejsku i pa-anhielsku:

Sovmiestnoje zajavlenije

Papy Rimskoho Franciska

i Patriarcha Moskovskoho i vsieja Rusi Kiriłła

«Błahodať Hospoda našieho Iisusa Christa, i lubov́ Boha Otca, i obŝienije Śviataho Ducha so vsiemi vami» (2 Kor. 13, 13).

1. Po vole Boha i Otca, ot Kotoroho ischodit vsiakij dar, vo imia Hospoda našieho Iisusa Christa, sodiejstvijem Śviatoho Ducha Utiešitiela, my, Francisk, Papa Rimskij, i Kiriłł, Patriarch Moskovskij i vsieja Rusi, vstrietiliś nynie v Havanie. My vozdajem błahodarnosť v Troicie słavimomu Bohu za etu vstrieču, piervuju v istorii.

S radosťju my vstrietiliś kak braťja po christianskoj vierie, uvidievšijesia, čtoby «hovoriť ustami k ustam» (2 In. 12), ot sierdca k sierdcu, i obsudiť vzaimootnošienija mieždu Cierkvami, nasuŝnyje problemy našiej pastvy i pierśpiektivy raźvitija čiełoviečieskoj civilizacii.

2. Naša bratskaja vstrieča proizošła na Kubie, na pieriekriestkie putiej mieždu Sievierom i Juhom, Zapadom i Vostokom. S etoho ostrova — simvoła nadiežd «Novoho śvieta» i dramatičieskich sobytij istorii XX vieka — my obraŝajem našie słovo ko vsiem narodam Łatinskoj Amieriki i druhich kontinientov.

My radujemsia tomu, čto siehodnia zdieś dinamično raźvivajetsia christianskaja viera. Moŝnyj rielihioznyj potienciał Łatinskoj Amieriki, jeje mnohoviekovyje christianskije tradicii, riealizujemyje v žiźniennom opytie millionov ludiej, javlajutsia załohom vielikoho buduŝieho etoho riehiona.

3. Vstrietivšiś vdali ot starych sporov «Staroho śvieta», my s osobiennoj siłoj oŝuŝajem nieobchodimosť sovmiestnych trudov katolikov i pravosłavnych, prizvannych s krotosťju i błahohovienijem dať miru otčiet v našiem upovanii (1Piet. 3, 15).

4. Błahodarim Boha za tie dary, kotoryje my połučili čieriez javlenije v mir Jeho Jedinorodnoho Syna. My razdielajem obŝieje duchovnoje Priedanije piervoho tysiačieletija christianstva. Śvidietielami etoho Priedanija javlajutsia Prieśviataja Matieŕ Božija, Dieva Marija, i śviatyje, kotorych my počitajem. Sriedi nich — biesčiślennyje mučieniki, javivšije viernosť Christu i stavšije «siemieniem christianstva».

5. Niesmotria na obŝieje Priedanije piervych diesiati viekov, katoliki i pravosłavnyje na protiažienii počti tysiači let lišieny obŝienija v Jevcharistii. My razdieleny ranami, naniesiennymi v konfliktach dalekoho i niedavnieho prošłoho, razdieleny i unaśledovannymi ot našich priedšiestvieńnikov raźličijami v ponimanii i izjaśnienii našiej viery v Boha, jedinoho v Triech Licach — Otca, Syna i Ducha Śviatoho. My skorbim ob utratie jedinstva, stavšiej śledstvijem čiełoviečieskoj słabosti i hriechovnosti, proizošiedšiej voprieki Piervośviaŝieńničieskoj molitvie Christa Spasitiela: «Da budut vsie jedino, kak Ty, Otčie, vo Mnie, i Ja v Tiebie, tak i oni da budut v Nas jedino» (In. 17, 21).

6. Osoznavaja mnohočiślennyje priepiatstvija, kotoryje priedstoit prieodoleť, my nadiejemsia, čto naša vstrieča vniesiet vkład v dieło dostižienija toho bohozapoviedannoho jedinstva, o kotorom moliłsia Christos. Pusť naša vstrieča vdochnovit christian vsieho mira s novoj rievnosťju prizyvať Hospoda, molaś o połnom jedinstvie vsiech Jeho učienikov. Pusť ona — v mirie, kotoryj ožidajet ot nas nie tolko słov, no i diejanij — staniet znamienijem upovanija dla vsiech ludiej dobroj voli.

7. V riešimosti priłahať vsie nieobchodimoje dla toho, čtoby prieodolevať istoričieski unaśledovannyje nami raznohłasija, my chotim objediniať naši usilija dla śvidietielstva o Jevanhielii Christovom i obŝiem naśledii Cierkvi piervoho tysiačieletija, sovmiestno otviečaja na vyzovy sovriemiennoho mira. Pravosłavnyje i katoliki dołžny naučiťsia niesti sohłasnoje śvidietielstvo istiny v tiech obłastiach, v kotorych eto vozmožno i nieobchodimo. Čiełoviečieskaja civilizacija vstupiła v pieriod epochalnych pieriemien. Christianskaja soviesť i pastyrskaja otvietstviennosť nie pozvolajut nam ostavaťsia biezučastnymi k vyzovam, triebujuŝim sovmiestnoho otvieta.

8. Naš vzor ustriemlen, prieždie vsieho, k tiem riehionam mira, hdie christianie podvierhajutsia honienijam. Vo mnohich stranach Bližnieho Vostoka i Sieviernoj Afriki naši braťja i siestry vo Christie istrieblajutsia ciełymi sieḿjami, dierievniami i horodami. Ich chramy podvierhajutsia varvarskomu razrušieniju i razhrableniju, śviatyni — oskviernieniju, pamiatniki — uničtožieniju. V Sirii, Irakie i druhich stranach Bližnieho Vostoka my s bolju nabludajem massovyj ischod christian iz toj ziemli, hdie načałoś rasprostranienije našiej viery i hdie oni žili s apostolskich vriemien vmiestie s druhimi rielihioznymi obŝinami.

9. My prizyvajem mieždunarodnoje soobŝiestvo k niezamiedlitielnym diejstvijam dla priedotvraŝienija dalniejšieho vytieśnienija christian s Bližnieho Vostoka. Vozvyšaja svoj hołos v zaŝitu prieśledujemych christian, my sopierieživajem i stradanijam privieržienciev inych rielihioznych tradicij, stanoviaŝichsia žiertvami hraždanskoj vojny, chaosa i tierrorističieskoho nasilija.

10. V Sirii i v Irakie eto nasilije uniesło tysiači žiźniej, ostaviv biez krova i sriedstv k suŝiestvovaniju milliony ludiej. Prizyvajem mirovoje soobŝiestvo spłotiťsia, čtoby pokončiť s nasilijem i s tierrorizmom, i odnovriemienno čieriez diałoh sodiejstvovať skoriejšiemu dostižieniju hraždanskoho mira. Nieobchodima širokomasštabnaja humanitarnaja pomoŝ stradajuŝiemu narodu i mnohočiślennym biežiencam v sosiednich stranach.

Prosim vsiech, kto možiet povlijať na sud́bu vsiech pochiŝiennych, v tom čiśle mitropolitov Aleppskich Pavła i Ioanna Ibrahima, zachvačiennych v apriele 2013 hoda, sdiełať vsie nieobchodimoje dla ich skoriejšieho osvoboždienija.

11. Vossyłajem molitvy ko Christu, Spasitielu mira, ob ustanovlenii na ziemle Bližnieho Vostoka mira, kotoryj jesť«dieło pravdy» (Is. 32, 17), ob ukrieplenii bratskoho sosuŝiestvovanija mieždu nachodiaŝimisia na niej raźličnymi narodami, Cierkvami i rielihijami, o vozvraŝienii biežienciev v svoi doma, ob iścielenii ranienych i upokojenii duš bieźvinno pohibšich.

My obraŝajemsia ko vsiem storonam, kotoryje mohut okazaťsia vovlečiennymi v konflikty, s horiačim prizyvom projaviť dobruju volu i siesť za stoł pieriehovorov. V to žie vriemia nieobchodimo, čtoby mieždunarodnoje soobŝiestvo upotriebiło vsie vozmožnyje usilija, daby pokončiť s tierrorizmom pri pomoŝi obŝich, sovmiestnych, skoordinirovannych diejstvij. Prizyvajem vsie strany, vovlečiennyje v boŕbu s tierrorizmom, k otvietstviennym, vźviešiennym diejstvijam. Prizyvajem vsiech christian i vsiech vierujuŝich v Boha k suhuboj molitvie Tvorcu i Promyślitielu mira, daby On sochranił Svoje tvorienije ot razrušienija i nie dopustił novoj mirovoj vojny. Dla toho, čtoby mir był pročnym i nadiežnym, nieobchodimy osobyje usilija, napravlennyje na vozvraŝienije k obŝim, objediniajuŝim nas ciennostiam, osnovannym na Jevanhielii Hospoda našieho Iisusa Christa.

12. My priekłoniajemsia pieried mužiestvom tiech, kto cienoj sobstviennoj žiźni śvidietielstvujut ob istinie Jevanhielija, priedpočitaja śmierť otriečieniju ot Christa. Vierim, čto mučieniki našieho vriemieni, proischodiaŝije iz raźličnych Cierkviej, no objediniennyje obŝim stradanijem, javlajutsia załohom jedinstva christian. K vam, stražduŝim za Christa, obraŝajet svoje słovo Jeho apostoł: «Voźlublennyje! …kak vy učastvujetie v Christovych stradanijach, radujtieś, da i v javlenije słavy Jeho vozradujetieś i vostoržiestvujetie» (1 Piet. 4, 12-13).

13. V etu trievožnuju epochu nieobchodim miežrielihioznyj diałoh. Raźličija v ponimanii rielihioznych istin nie dołžny priepiatstvovať ludiam raznych vier žiť v mirie i sohłasii. V nyniešnich usłovijach rielihioznyje lidiery niesut osobuju otvietstviennosť za vośpitanije svojej pastvy v duchie uvažienija k ubieždienijam tiech, kto prinadležit k inym rielihioznym tradicijam. Absolutno nieprijemlemy popytki opravdanija priestupnych diejanij rielihioznymi łozunhami. Nikakoje priestuplenije nie možiet byť sovieršieno vo imia Boha, «potomu čto Boh nie jesť Boh nieustrojstva, no mira» (1 Kor. 14, 33).

14. Śvidietielstvuja o vysokoj ciennosti rielihioznoj svobody, my vozdajem błahodarienije Bohu za biesprieciedientnoje vozroždienije christianskoj viery, kotoroje proischodit nynie v Rośsii i vo mnohich stranach Vostočnoj Jevropy, hdie diesiatiletijami hospodstvovali atieističieskije riežimy. Siehodnia okovy voinstvujuŝieho biezbožija sbrošieny, i vo mnohich miestach christianie mohut svobodno ispoviedovať svoju vieru. Za čietvierť vieka zdieś vozdvihnuty diesiatki tysiač novych chramov, otkryty sotni monastyriej i bohosłovskich učiebnych zaviedienij. Christianskije obŝiny viedut širokuju błahotvoritielnuju i socialnuju diejatielnosť, okazyvaja mnohoobraznuju pomoŝ nuždajuŝimsia. Pravosłavnyje i katoliki nieriedko trudiatsia bok o bok. Oni otstaivajut obŝije duchovnyje osnovy čiełoviečieskoho obŝiežitija, śvidietielstvuja o jevanhielskich ciennostiach.

15. V to žie vriemia, našu ozabočiennosť vyzyvajet situacija, składyvajuŝajasia v stol mnohich stranach, hdie christianie vsie čaŝie stałkivajutsia s ohraničienijem rielihioznoj svobody i prava śvidietielstvovať o svoich ubieždienijach, žiť v sootvietstvii s nimi. V častnosti, my vidim, čto prievraŝienije niekotorych stran v siekularizovannyje obŝiestva, čuždyje vsiakoj pamiati o Bohie i Jeho pravdie, vlečiet za soboj sieŕjeznuju opasnosť dla rielihioznoj svobody. My obiespokojeny nyniešnim ohraničienijem prav christian, nie hovoria užie ob ich diskriminacii, kohda niekotoryje političieskije siły, rukovodstvujaś idieołohijej siekularizma, stol často stanoviaŝiehosia ahrieśsivnym, striemiatsia vytieśniť ich na obočinu obŝiestviennoj žiźni.

16. Prociess jevropiejskoj intiehracii, načavšijsia pośle stoletij krovavych konfliktov, był vospriniat mnohimi s nadieždoj, kak załoh mira i biezopasnosti. V to žie vriemia my priedostieriehajem protiv takoj intiehracii, kotoraja nie uvažajet rielihioznuju idientičnosť. Buduči otkryty k vkładu inych rielihij v našu civilizaciju, my ubieždieny, čto Jevropa nuždajetsia v viernosti svoim christianskim korniam. Prizyvajem christian Zapadnoj i Vostočnoj Jevropy objediniťsia dla sovmiestnoho śvidietielstva o Christie i Jevanhielii, daby Jevropa sochraniła svoju dušu, sformirovannuju dvuchtysiačieletniej christianskoj tradicijej.

17. Naš vzhlad obraŝien k ludiam, nachodiaŝimsia v tiažiełom połožienii, živuŝim v usłovijach krajniej nuždy i biednosti v to vriemia, kohda matierialnyje bohatstva čiełoviečiestva rastut. My nie možiem ostavaťsia biezraźličnymi k sud́bie millionov mihrantov i biežienciev, stučaŝichsia v dvieri bohatych stran. Biezudieržnoje potrieblenije, charaktiernoje dla niekotorych naiboleje raźvitych hosudarstv, striemitielno istoŝajet riesursy našiej płaniety. Rastuŝieje nieravienstvo v raspriedielenii ziemnych błah uvieličivajet čuvstvo niespraviedlivosti nasaždajemoj sistiemy mieždunarodnych otnošienij.

18. Christianskije Cierkvi prizvany otstaivať triebovanija spraviedlivosti, uvažienija k tradicijam narodov i diejstviennoj solidarnosti so vsiemi stražduŝimi. My, christianie, nie dołžny zabyvať o tom, čto Boh «izbrał niemudroje mira, čtoby posramiť mudrych, i niemoŝnoje mira izbrał Boh, čtoby posramiť silnoje; i nieznatnoje mira i uničižiennoje i ničieho nie značaŝieje izbrał Boh, čtoby uprazdniť značaŝieje, dla toho, čtoby nikakaja płoť nie chvaliłaś pried Bohom» (1 Kor. 1, 27–29).

19. Sieḿja — jestiestviennoje sriedotočije žiźni čiełovieka i obŝiestva. My obiespokojeny krizisom sieḿji vo mnohich stranach. Pravosłavnyje i katoliki, razdielaja odno i to žie priedstavlenije o sieḿje, prizvany śvidietielstvovať o sieḿje kak puti k śviatosti, javlajuŝiem viernosť supruhov po otnošieniju druh k druhu, ich hotovnosť k roždieniju i vośpitaniju dietiej, solidarnosť mieždu pokolenijami i uvažienije k niemoŝnym.

20. Sieḿja osnovana na brakie kak aktie svobodnoj i viernoj lubvi mieždu mužčinoj i žienŝinoj. Lubov́ skrieplajet ich sojuz, učit ich prinimať druh druha kak dar. Brak — eto škoła lubvi i viernosti. My sožalejem, čto inyje formy sožitielstva nynie uravnivajutsia s etim sojuzom, a ośviaŝiennyje biblejskoj tradicijej priedstavlenija ob otcovstvie i matierinstvie kak osobom prizvanii mužčiny i žienŝiny v brakie vytieśniajutsia iz obŝiestviennoho soznanija.

21. Prizyvajem každoho k uvažieniju nieotjemlemoho prava na žizń. Milliony mładienciev lišajutsia samoj vozmožnosti pojavlenija na śviet. Hołos krovi nie rodivšichsia dietiej vopijet k Bohu (Byt. 4, 10).

Rasprostranienije tak nazyvajemoj evtanazii privodit k tomu, čto priestariełyje i bolnyje načinajut oŝuŝať siebia črieźmiernym briemieniem dla svoich blizkich i dla obŝiestva v ciełom.

Vyražajem ozabočiennosť vsie boleje širokim primienienijem biomiedicinskich rieproduktivnych tiechnołohij, ibo manipulirovanije čiełoviečieskoj žizńju — eto pokušienije na osnovy bytija čiełovieka, sotvoriennoho po obrazu Božiju. Sčitajem svoim dołhom napomniť o niepriełožnosti christianskich nravstviennych principov, osnovannych na uvažienii k dostoinstvu čiełovieka, kotoryj prizvan k žiźni, sohłasnoj s zamysłom svojeho Tvorca.

22. My chotim obratiť siehodnia osoboje słovo k christianskoj mołodieži. Vam, mołodym, nadležit nie zaryvať tałant v ziemlu (Mf. 25, 25), no upotriebiť vsie darovannyje vam Bohom sposobnosti dla utvierždienija v mirie istiny Christovoj, dla vopłoŝienija v žizń jevanhielskich zapoviediej o lubvi k Bohu i bližniemu. Nie bojtieś idti protiv tiečienija, otstaivaja pravdu Božiju, s kotoroj daleko nie vsiehda soobrazujutsia sovriemiennyje siekularnyje standarty.

23. Boh lubit vas i ot každoho iz vas ožidajet, čto vy budietie Jeho učienikami i apostołami. Stańtie śvietom mira, čtoby okružajuŝije, vidia vaši dobryje dieła, prosłavlali Otca vašieho Niebiesnoho (Mf. 5, 14–16). Vośpityvajtie dietiej v vierie christianskoj, pieriedajtie im drahociennuju žiemčužinu viery (Mf. 13, 46), kotoruju vy połučili ot vašich roditielej i priedkov. Nie zabyvajtie, čto «vy kupleny dorohoju cienoju» (1 Kor. 6, 20) — cienoju śmierti na kriestie Bohočiełovieka Iisusa Christa.

24. Pravosłavnyje i katoliki objedinieny nie tolko obŝim Priedanijem Cierkvi piervoho tysiačieletija, no i miśsijej propoviedi Jevanhielija Christova v sovriemiennom mirie. Eta miśsija priedpołahajet vzaimnoje uvažienije členov christianskich obŝin, isklučajet lubyje formy prozielitizma.

My nie sopierniki, a braťja: iz etoho ponimanija my dołžny ischodiť vo vsiech našich diejstvijach po otnošieniju druh k druhu i k vniešniemu miru. Prizyvajem katolikov i pravosłavnych vo vsiech stranach učiťsia žiť vmiestie v mirie, lubvi i jedinomyślii mieždu soboju (Rim. 15, 5). Niedopustimo ispolzovať niepodobajuŝije sriedstva dla prinuždienija vierujuŝich k pieriechodu iz odnoj Cierkvi v druhuju, prieniebriehaja ich rielihioznoj svobodoj i ich sobstviennymi tradicijami. My prizvany vopłoŝať v žizń zaviet apostoła Pavła i «błahoviestvovať nie tam, hdie užie było iźviestno imia Christovo, daby nie sozidať na čužom osnovanii» (Rim. 15, 20).

25. Nadiejemsia, čto naša vstrieča vniesiet vkład v primirienije tam, hdie suŝiestvujut trienija mieždu hrieko-katolikami i pravosłavnymi. Siehodnia očievidno, čto mietod «uniatizma» priežnich viekov, priedpołahajuŝij priviedienije odnoj obŝiny v jedinstvo s druhoj putiem jeje otryva ot svojej Cierkvi, nie javlajetsia putiem k vosstanovleniju jedinstva. V to žie vriemia, cierkovnyje obŝiny, kotoryje pojaviliś v riezultatie istoričieskich obstojatielstv, imiejut pravo suŝiestvovať i priedprinimať vsie nieobchodimoje dla udovletvorienija duchovnych nužd svoich viernych, striemiaś k miru s sosiediami. Pravosłavnyje i hrieko-katoliki nuždajutsia v primirienii i nachoždienii prijemlemych form vzaimnoho sosuŝiestvovanija.

26. My skorbim o protivostojanii na Ukrainie, uniesšiem užie množiestvo žiźniej, pričinivšiem biesčiślennyje stradanija mirnym žitielam, vvierhnuvšiem obŝiestvo v hłubokij ekonomičieskij i humanitarnyj krizis. Prizyvajem vsie storony konflikta k błahorazumiju, obŝiestviennoj solidarnosti i diejatielnomu mirotvorčiestvu. Prizyvajem naši Cierkvi na Ukrainie trudiťsia dla dostižienija obŝiestviennoho sohłasija, vozdierživaťsia ot učastija v protivoborstvie i nie poddierživať dalniejšieje raźvitije konflikta.

27. Vyražajem nadieždu na to, čto raskoł sriedi pravosłavnych vierujuŝich Ukrainy budiet prieodolen na osnovie suŝiestvujuŝich kanoničieskich norm, čto vsie pravosłavnyje christianie Ukrainy budut žiť v mirie i sohłasii, a katoličieskije obŝiny strany budut etomu sposobstvovať, čtoby našie christianskoje bratstvo było jeŝie boleje očievidno.

28. V sovriemiennom mirie — mnoholikom i v to žie vriemia objediniennom obŝiej sud́boj — katoliki i pravosłavnyje prizvany bratski sorabotničať dla voźvieŝienija Jevanhielija spasienija, dla obŝieho śvidietielstva o nravstviennom dostoinstvie i podlinnoj svobodie čiełovieka, «da uvierujet mir» (In. 17, 21). Etot mir, v kotorom striemitielno podryvajutsia duchovnyje ustoi čiełoviečieskoho bytija, ždiet ot nas silnoho christianskoho śvidietielstva vo vsiech obłastiach ličnoj i obŝiestviennoj žiźni. Ot toho, smožiem li my v pieriełomnuju epochu vmiestie niesti śvidietielstvo Ducha istiny, vo mnohom zavisit buduŝieje čiełoviečiestva.

29. V biezbojaźniennom voźvieŝienii pravdy Božijej i spasajuŝiej Błahoj viesti da pomožiet nam Bohočiełoviek Iisus Christos, naš Hospod́ i Spasitiel, duchovno ukrieplajuŝij nas Svoim niełožnym obietovanijem: «Nie bojsia, małoje stado! Ibo Otiec vaš błahovolił dať vam Carstvo» (Łk. 12, 32).

Christos — istočnik radosti i nadieždy. Viera v Nieho prieobražajet žizń čiełovieka, napołniajet jeje smysłom. V etom na sobstviennom opytie ubiediliś vsie tie, o kom možno skazať słovami apostoła Pietra: «Niekohda nie narod, a nynie narod Božij; niekohda niepomiłovannyje, a nynie pomiłovany» (1 Piet. 2, 10).

30. Ispołniennyje błahodarnosti za dar vzaimoponimanija, javlennyj na našiej vstriečie, obraŝajemsia s nadieždoj k Prieśviatoj Matieri Božijej, vzyvaja k Niej słovami drievniej molitvy: «Pod Tvoju miłosť pribiehajem, Bohorodicie Dievo». Pusť Priebłahosłoviennaja Dieva Marija Svoim priedstatielstvom ukriepit bratstvo vsiech, Jeje počitajuŝich, daby oni v Bohom opriedielennoje vriemia byli sobrany v mirie i jedinomyślii vo jedinyj narod Božij, da prosłavitsia imia Jedinosuŝnoj i Nierazdielimoj Troicy!

12 fievrala 2016 hoda, Havana (Kuba)

Joint Declaration

of Pope Francis

and Patriarch Kirill of Moscow and All Russia

«The grace of the Lord Jesus Christ and the love of God the Father and the fellowship of the holy Spirit be with all of you» (2 Cor 13:13).

1. By God the Father's will, from which all gifts come, in the name of our Lord Jesus Christ, and with the help of the Holy Spirit Consolator, we, Pope Francis and Kirill, Patriarch of Moscow and All Russia, have met today in Havana. We give thanks to God, glorified in the Trinity, for this meeting, the first in history.

It is with joy that we have met like brothers in the Christian faith who encounter one another «to speak face to face» (2Jn12), from heart to heart, to discuss the mutual relations between the Churches, the crucial problems of our faithful, and the outlook for the progress of human civilization.

2. Our fraternal meeting has taken place in Cuba, at the crossroads of North and South, East and West. It is from this island, the symbol of the hopes of the «New World» and the dramatic events of the history of the twentieth century, that we address our words to all the peoples of Latin America and of the other continents.

It is a source of joy that the Christian faith is growing here in a dynamic way. The powerful religious potential of Latin America, its centuries–old Christian tradition, grounded in the personal experience of millions of people, are the pledge of a great future for this region.

3. By meeting far from the longstanding disputes of the «Old World», we experience with a particular sense of urgency the need for the shared labour of Catholics and Orthodox, who are called, with gentleness and respect, to give an explanation to the world of the hope in us (cf.1Pet3:15).

4. We thank God for the gifts received from the coming into the world of His only Son. We share the same spiritual Tradition of the first millennium of Christianity. The witnesses of this Tradition are the Most Holy Mother of God, the Virgin Mary, and the saints we venerate. Among them are innumerable martyrs who have given witness to their faithfulness to Christ and have become the «seed of Christians».

5. Notwithstanding this shared Tradition of the first ten centuries, for nearly one thousand years Catholics and Orthodox have been deprived of communion in the Eucharist. We have been divided by wounds caused by old and recent conflicts, by differences inherited from our ancestors, in the understanding and expression of our faith in God, one in three Persons – Father, Son and Holy Spirit. We are pained by the loss of unity, the outcome of human weakness and of sin, which has occurred despite the priestly prayer of Christ the Saviour: «So that they may all be one, as you, Father, are in me and I in you … so that they may be one, as we are one» (Jn17:21).

6. Mindful of the permanence of many obstacles, it is our hope that our meeting may contribute to the re–establishment of this unity willed by God, for which Christ prayed. May our meeting inspire Christians throughout the world to pray to the Lord with renewed fervour for the full unity of all His disciples. In a world which yearns not only for our words but also for tangible gestures, may this meeting be a sign of hope for all people of goodwill!

7. In our determination to undertake all that is necessary to overcome the historical divergences we have inherited, we wish to combine our efforts to give witness to the Gospel of Christ and to the shared heritage of the Church of the first millennium, responding together to the challenges of the contemporary world. Orthodox and Catholics must learn to give unanimously witness in those spheres in which this is possible and necessary. Human civilization has entered into a period of epochal change. Our Christian conscience and our pastoral responsibility compel us not to remain passive in the face of challenges requiring a shared response.

8. Our gaze must firstly turn to those regions of the world where Christians are victims of persecution. In many countries of the Middle East and North Africa whole families, villages and cities of our brothers and sisters in Christ are being completely exterminated. Their churches are being barbarously ravaged and looted, their sacred objects profaned, their monuments destroyed. It is with pain that we call to mind the situation in Syria, Iraq and other countries of the Middle East, and the massive exodus of Christians from the land in which our faith was first disseminated and in which they have lived since the time of the Apostles, together with other religious communities.

9. We call upon the international community to act urgently in order to prevent the further expulsion of Christians from the Middle East. In raising our voice in defence of persecuted Christians, we wish to express our compassion for the suffering experienced by the faithful of other religious traditions who have also become victims of civil war, chaos and terrorist violence.

10. Thousands of victims have already been claimed in the violence in Syria and Iraq, which has left many other millions without a home or means of sustenance. We urge the international community to seek an end to the violence and terrorism and, at the same time, to contribute through dialogue to a swift return to civil peace. Large–scale humanitarian aid must be assured to the afflicted populations and to the many refugees seeking safety in neighbouring lands.

We call upon all those whose influence can be brought to bear upon the destiny of those kidnapped, including the Metropolitans of Aleppo, Paul and John Ibrahim, who were taken in April 2013, to make every effort to ensure their prompt liberation.

11. We lift our prayers to Christ, the Saviour of the world, asking for the return of peace in the Middle East, «the fruit of justice» (Is32:17), so that fraternal co–existence among the various populations, Churches and religions may be strengthened, enabling refugees to return to their homes, wounds to be healed, and the souls of the slain innocent to rest in peace.

We address, in a fervent appeal, all the parts that may be involved in the conflicts to demonstrate good will and to take part in the negotiating table. At the same time, the international community must undertake every possible effort to end terrorism through common, joint and coordinated action. We call on all the countries involved in the struggle against terrorism to responsible and prudent action. We exhort all Christians and all believers of God to pray fervently to the providential Creator of the world to protect His creation from destruction and not permit a new world war. In order to ensure a solid and enduring peace, specific efforts must be undertaken to rediscover the common values uniting us, based on the Gospel of our Lord Jesus Christ.

12. We bow before the martyrdom of those who, at the cost of their own lives, have given witness to the truth of the Gospel, preferring death to the denial of Christ. We believe that these martyrs of our times, who belong to various Churches but who are united by their shared suffering, are a pledge of the unity of Christians. It is to you who suffer for Christ's sake that the word of the Apostle is directed: «Beloved … rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly» (1Pet4:12–13).

13. Interreligious dialogue is indispensable in our disturbing times. Differences in the understanding of religious truths must not impede people of different faiths to live in peace and harmony. In our current context, religious leaders have the particular responsibility to educate their faithful in a spirit which is respectful of the convictions of those belonging to other religious traditions. Attempts to justify criminal acts with religious slogans are altogether unacceptable. No crime may be committed in God's name, «since God is not the God of disorder but of peace» (1Cor14:33).

14. In affirming the foremost value of religious freedom, we give thanks to God for the current unprecedented renewal of the Christian faith in Russia, as well as in many other countries of Eastern Europe, formerly dominated for decades by atheist regimes. Today, the chains of militant atheism have been broken and in many places Christians can now freely confess their faith. Thousands of new churches have been built over the last quarter of a century, as well as hundreds of monasteries and theological institutions. Christian communities undertake notable works in the fields of charitable aid and social development, providing diversified forms of assistance to the needy. Orthodox and Catholics often work side by side. Giving witness to the values of the Gospel they attest to the existence of the shared spiritual foundations of human co–existence.

15. At the same time, we are concerned about the situation in many countries in which Christians are increasingly confronted by restrictions to religious freedom, to the right to witness to one's convictions and to live in conformity with them. In particular, we observe that the transformation of some countries into secularized societies, estranged from all reference to God and to His truth, constitutes a grave threat to religious freedom. It is a source of concern for us that there is a current curtailment of the rights of Christians, if not their outright discrimination, when certain political forces, guided by an often very aggressive secularist ideology, seek to relegate them to the margins of public life.

16. The process of European integration, which began after centuries of blood–soaked conflicts, was welcomed by many with hope, as a guarantee of peace and security. Nonetheless, we invite vigilance against an integration that is devoid of respect for religious identities. While remaining open to the contribution of other religions to our civilization, it is our conviction that Europe must remain faithful to its Christian roots. We call upon Christians of Eastern and Western Europe to unite in their shared witness to Christ and the Gospel, so that Europe may preserve its soul, shaped by two thousand years of Christian tradition.

17. Our gaze is also directed to those facing serious difficulties, who live in extreme need and poverty while the material wealth of humanity increases. We cannot remain indifferent to the destinies of millions of migrants and refugees knocking on the doors of wealthy nations. The unrelenting consumerism of some more developed countries is gradually depleting the resources of our planet. The growing inequality in the distribution of material goods increases the feeling of the injustice of the international order that has emerged.

18. The Christian churches are called to defend the demands of justice, the respect for peoples' traditions, and an authentic solidarity towards all those who suffer. We Christians cannot forget that «God chose the foolish of the world to shame the wise, and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something, that no human being might boast before God» (1Cor1:27–29).

19. The family is the natural centre of human life and society. We are concerned about the crisis in the family in many countries. Orthodox and Catholics share the same conception of the family, and are called to witness that it is a path of holiness, testifying to the faithfulness of the spouses in their mutual interaction, to their openness to the procreation and rearing of their children, to solidarity between the generations and to respect for the weakest.

20. The family is based on marriage, an act of freely given and faithful love between a man and a woman. It is love that seals their union and teaches them to accept one another as a gift. Marriage is a school of love and faithfulness. We regret that other forms of cohabitation have been placed on the same level as this union, while the concept, consecrated in the biblical tradition, of paternity and maternity as the distinct vocation of man and woman in marriage is being banished from the public conscience.

21. We call on all to respect the inalienable right to life. Millions are denied the very right to be born into the world. The bloodof the unborn cries out to God (cf.Gen4:10).

The emergence of so-called euthanasia leads elderly people and the disabled begin to feel that they are a burden on their families and on society in general.

We are also concerned about the development of biomedical reproduction technology, as the manipulation of human life represents an attack on the foundations of human existence, created in the image of God. We believe that it is our duty to recall the immutability of Christian moral principles, based on respect for the dignity of the individual called into being according to the Creator's plan.

22. Today, in a particular way, we address young Christians. You, young people, have the task of not hiding your talent in the ground (cf. Mt25:25), but of using all the abilities God has given you to confirm Christ's truth in the world, incarnating in your own lives the evangelical commandments of the love of God and of one's neighbour. Do not be afraid of going against the current, defending God's truth, to which contemporary secular norms are often far from conforming.

23. God loves each of you and expects you to be His disciples and apostles. Be the light of the world so that those around youmay see your good deeds and glorify your heavenly Father (cf. Mt5:14,16). Raise your children in the Christian faith, transmitting to them the pearl of great price that is the faith (cf. Mt13:46) you have received from your parents and forbears. Remember that «you have been purchased at a great price» (1Cor6:20), at the cost of the death on the cross of the Man–God Jesus Christ.

24. Orthodox and Catholics are united not only by the shared Tradition of the Church of the first millennium, but also by the mission to preach the Gospel of Christ in the world today. This mission entails mutual respect for members of the Christian communities and excludes any form of proselytism.

We are not competitors but brothers, and this concept must guide all our mutual actions as well as those directed to the outside world. We urge Catholics and Orthodox in all countries to learn to live together in peace and love, and to be «in harmony with one another» (Rm15:5). Consequently, it cannot be accepted that disloyal means be used to incite believers to pass from one Church to another, denying them their religious freedom and their traditions. We are called upon to put into practice the precept of the apostle Paul: «Thus I aspire to proclaim the gospel not where Christ has already been named, so that I do not build on another's foundation» (Rm15:20).

25. It is our hope that our meeting may also contribute to reconciliation wherever tensions exist between Greek Catholics and Orthodox. It is today clear that the past method of «uniatism», understood as the union of one community to the other, separating it from its Church, is not the way to re–establish unity. Nonetheless, the ecclesial communities which emerged in these historical circumstances have the right to exist and to undertake all that is necessary to meet the spiritual needs of their faithful, while seeking to live in peace with their neighbours. Orthodox and Greek Catholics are in need of reconciliation and of mutually acceptable forms of co–existence.

26. We deplore the hostility in Ukraine that has already caused many victims, inflicted innumerable wounds on peaceful inhabitants and thrown society into a deep economic and humanitarian crisis. We invite all the parts involved in the conflict to prudence, to social solidarity and to action aimed at constructing peace. We invite our Churches in Ukraine to work towards social harmony, to refrain from taking part in the confrontation, and to not support any further development of the conflict.

27. It is our hope that the schism between the Orthodox faithful in Ukraine may be overcome through existing canonical norms, that all the Orthodox Christians of Ukraine may live in peace and harmony, and that the Catholic communities in the country may contribute to this, in such a way that our Christian brotherhood may become increasingly evident.

28. In the contemporary world, which is both multiform yet united by a shared destiny, Catholics and Orthodox are called to work together fraternally in proclaiming the Good News of salvation, to testify together to the moral dignity and authentic freedom of the person, «so that the world may believe» (Jn17:21). This world, in which the spiritual pillars of human existence are progressively disappearing, awaits from us a compelling Christian witness in all spheres of personal and social life. Much of the future of humanity will depend on our capacity to give shared witness to the Spirit of truth in these difficult times.

29. May our bold witness to God's truth and to the Good News of salvation be sustained by the Man–God Jesus Christ, our Lord and Saviour, who strengthens us with the unfailing promise: «Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom» (Lk12:32)!

Christ is the well–spring of joy and hope. Faith in Him transfigures human life, fills it with meaning. This is the conviction borne of the experience of all those to whom Peter refers in his words: «Once you were ‘no people' but now you are God's people; you ‘had not received mercy' but now you have received mercy» (1Pet2:10).

30. With grace–filled gratitude for the gift of mutual understanding manifested during our meeting, let us with hope turn to the Most Holy Mother of God, invoking her with the words of this ancient prayer: «We seek refuge under the protection of your mercy, Holy Mother of God». May the Blessed Virgin Mary, through her intercession, inspire fraternity in all those who venerate her, so that they may be reunited, in God's own time, in the peace and harmony of the one people of God, for the glory of the Most Holy and indivisible Trinity!

12 February 2016, Havana (Cuba)

[00259-EN.01] [Original text: Italian - Russian]

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