viernes, 30 de septiembre de 2016

Santo Bautismo en Zaragoza (Aragón)

Bautismo de la niña Melania. Fecha: 25/09/2016 Parroquia de San Jorge Oficiante: P. Archimandrita Serafín (Stasenko).
Publicado por Sacra Metrópolis de España y Portugal - Patriarcado Ecuménico en Viernes, 30 de septiembre de 2016

miércoles, 28 de septiembre de 2016

Ο Ισπανίας Πολύκαρπος ιερουργός στην μνήμη του οσίου Χαρίτωνος

Η μνήμη του οσίου Χαρίτωνος τιμήθηκε με αγρυπνία το βράδυ της 27ης Σεπτεμβρίου 2016, στον ναό της αγίας Μαρίνης Ηλιουπόλ...
Publicado por Sacra Metrópolis de España y Portugal - Patriarcado Ecuménico en Miércoles, 28 de septiembre de 2016

martes, 27 de septiembre de 2016

Porto / Aveiro - Peregrinação a Lourdes (França)


O nosso Vicariato de Portugal e Galiza está a organizar uma peregrinação a Lourdes (França) do 30 de outubro ao 2 de novembro de 2016, com o seguinte programa:

-Domingo 30/10/2016
21:00 Partida do Porto, Igreja Ortodoxa de São Pantaleão.
22:00 Partida de Aveiro.
22:15 Partida para Lourdes.

-Segunda-feira 31/10/2016
10:00 Chegada a Lourdes.
11:00 Check-in no Hotel Croix de Malte.
12:30 Almoço.
17:00 Piscinas.
19:00 Jantar.
21:00 Hino Acatisto.

-Terça-feira 01/11/2016
08:00 Pequeno-almoço.
10:00 Visitas Basílica, etc.
12:00 Almoço.
14:00 Programa livre.
19:00 Jantar.
21:00 Hino Acatisto.

-Quarta-feira 02/11/2016
08:00 Pequeno-almoço.
09:30 Divina Liturgia ortodoxa.
12:00 Almoço.
13:30 Partida de Lourdes.
24:00 Chegada ao Porto.

Para mais informações, ligue ao P. Arquimandrita Philip Jagnisz através do (+351) 937583846 ou (+351) 966200964.

domingo, 25 de septiembre de 2016

Zaragoza (Aragón) - Divina Liturgia de comienzo del curso escolar

Domingo 25/09/2016 Celebrante: P. Archimandrita Serafín (Stasenko)
Publicado por Sacra Metrópolis de España y Portugal - Patriarcado Ecuménico en Domingo, 25 de septiembre de 2016

sábado, 24 de septiembre de 2016

"Synodality and Primacy during the First Millennium: Towards a Common Understanding in Service to the Unity of the Church"


‘We declare to you what we have seen and heard so that you also may have communion [koinonia] with us; and truly our communion [koinonia] is with the Father and with his Son Jesus Christ. We are writing these things so that our joy may be complete.’ (1Jn 1:3-4)

1. Ecclesial communion arises directly from the Incarnation of the eternal Word of God, according to the goodwill (eudokia) of the Father, through the Holy Spirit. Christ, having come on earth, founded the Church as his body (cf. 1Cor 12:12-27). The unity that exists among the Persons of the Trinity is reflected in the communion (koinonia) of the members of the Church with one another. Thus, as St Maximus the Confessor affirmed, the Church is an ‘eikon’ of the Holy Trinity.1 At the Last Supper, Jesus Christ prayed to his Father: ‘Protect them in your name that you have given me, so that they may be one, as we are one’ (Jn 17:11). This Trinitarian unity is manifested in the Holy Eucharist, wherein the Church prays to God the Father through Jesus Christ in the Holy Spirit.

2. From earliest times, the one Church existed as many local churches. The communion (koinonia) of the Holy Spirit (cf. 2Cor 13:13) was experienced both within each local church and in the relations between them as a unity in diversity. Under the guidance of the Spirit (cf. Jn 16:13), the Church developed patterns of order and various practices in accordance with its nature as ‘a people brought into unity from the unity of the Father, the Son and the Holy Spirit’.2

3. Synodality is a fundamental quality of the Church as a whole. As St John Chrysostom said: ‘“Church” means both gathering [systema] and synod [synodos]’.3 The term comes from the word ‘council’ (synodos in Greek, concilium in Latin), which primarily denotes a gathering of bishops, under the guidance of the Holy Spirit, for common deliberation and action in caring for the Church. Broadly, it refers to the active participation of all the faithful in the life and mission of the Church. 

4. The term primacy refers to being the first (primus, protos). In the Church, primacy belongs to her Head – Jesus Christ, ‘who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence [protevon]’ (Col. 1:18). Christian Tradition makes it clear that, within the synodal life of the Church at various levels, a bishop has been acknowledged as the ‘first’. Jesus Christ associates this being ‘first’ with service (diakonia): ‘Whoever wants to be first must be last of all and servant of all’ (Mk 9:35).

5. In the second millennium, communion was broken between East and West. Many efforts have been made to restore communion between Catholics and Orthodox, but they have not succeeded. The Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church, in its ongoing work to overcome theological divergences, has been considering the relationship between synodality and primacy in the life of the Church. Different understandings of these realities played a significant role in the division between Orthodox and Catholics. It is, therefore, essential to seek to establish a common understanding of these interrelated, complementary and inseparable realities.

6. In order to achieve this common understanding of primacy and synodality, it is necessary to reflect upon history. God reveals himself in history. It is particularly important to undertake together a theological reading of the history of the Church’s liturgy, spirituality, institutions and canons, which always have a theological dimension.

7. The history of the Church in the first millennium is decisive. Despite certain temporary ruptures, Christians from East and West lived in communion during that time, and, within that context, the essential structures of the Church were constituted. The relationship between synodality and primacy took various forms, which can give vital guidance to Orthodox and Catholics in their efforts to restore full communion today.

The Local Church

8. The one, holy, catholic and apostolic Church of which Christ is the head is present in the eucharistic synaxis of a local church under its bishop. He is the one who presides (the ‘proestos’). In the liturgical synaxis, the bishop makes visible the presence of Jesus Christ. In the local church (i.e. a diocese), the many faithful and clergy under the one bishop are united with one another in Christ, and are in communion with him in every aspect of the life of the Church, most especially in the celebration of the Eucharist. As St Ignatius of Antioch taught: ‘where the bishop is, there let all the people be, just as, where Jesus Christ is, we have the catholic church [katholike ekklesia]’.4 Each local church celebrates in communion with all other local churches which confess the true faith and celebrate the same Eucharist. When a presbyter presides at the Eucharist, the local bishop is always commemorated as a sign of the unity of the local church. In the Eucharist, the proestos and the community are interdependent: the community cannot celebrate the Eucharist without a proestos, and the proestos, in turn, must celebrate with a community.

9. This interrelatedness between the proestos or bishop and the community is a constitutive element of the life of the local church. Together with the clergy, who are associated with his ministry, the local bishop acts in the midst of the faithful, who are Christ’s flock, as guarantor and servant of unity. As successor of the Apostles, he exercises his mission as one of service and love, shepherding his community, and leading it, as its head, to ever-deeper unity with Christ in the truth, maintaining the apostolic faith through the preaching of the Gospel and the celebration of the sacraments.

10. Since the bishop is the head of his local church, he represents his church to other local churches and in the communion of all the churches. Likewise, he makes that communion present to his own church. This is a fundamental principle of synodality.

The Regional Communion of Churches

11. There is abundant evidence that bishops in the early Church were conscious of having a shared responsibility for the Church as a whole. As St Cyprian said: ‘There is but one episcopate but it is spread amongst the harmonious host of all the numerous bishops’.5 This bond of unity was expressed in the requirement that at least three bishops should take part in the ordination (cheirotonia) of a new one;6 it was also evident in the multiple gatherings of bishops in councils or synods to discuss in common issues of doctrine (dogma, didaskalia) and practice, and in their frequent exchanges of letters and mutual visits.

12. Already during the first four centuries, various groupings of dioceses within particular regions emerged. The protos, the first among the bishops of the region, was the bishop of the first see, the metropolis, and his office as metropolitan was always attached to his see. The ecumenical councils attributed certain prerogatives (presbeia, pronomia, dikaia) to the metropolitan, always within the framework of synodality. Thus, the First Ecumenical Council (Nicaea, 325), while requiring of all the bishops of a province their personal participation in or written agreement to an episcopal election and consecration - a synodical act par excellence - attributed to the metropolitan the validation (kyros) of the election of a new bishop.7 The Fourth Ecumenical Council (Chalcedon, 451) again evoked the rights (dikaia) of the metropolitan – insisting that this office is ecclesial, not political8 - as did the Seventh Ecumenical Council (Nicaea II, 787), also.9

13. Apostolic Canon 34 offers a canonical description of the correlation between the protos and the other bishops of each region: ‘The bishops of the people of a province or region [ethnos] must recognize the one who is first [protos] amongst them, and consider him to be their head [kephale], and not do anything important without his consent [gnome]; each bishop may only do what concerns his own diocese [paroikia] and its dependent territories. But the first [protos] cannot do anything without the consent of all. For in this way concord [homonoia] will prevail, and God will be praised through the Lord in the Holy Spirit’.10

14. The institution of the metropolitanate is one form of regional communion between local churches. Subsequently other forms developed, namely the patriarchates comprising several metropolitanates. Both a metropolitan and a patriarch were diocesan bishops with full episcopal power within their own dioceses. In matters related to their respective metropolitanates or patriarchates, however, they had to act in accord with their fellow bishops. This way of acting is at the root of synodical institutions in the strict sense of the term, such as a regional synod of bishops. These synods were convened and presided over by the metropolitan or the patriarch. He and all the bishops acted in mutual complementarity and were accountable to the synod.

The Church at the Universal Level

15. Between the fourth and the seventh centuries, the order (taxis) of the five patriarchal sees came to be recognised, based on and sanctioned by the ecumenical councils, with the see of Rome occupying the first place, exercising a primacy of honour (presbeia tes times), followed by the sees of Constantinople, Alexandria, Antioch and Jerusalem, in that specific order, according to the canonical tradition.11

16. In the West, the primacy of the see of Rome was understood, particularly from the fourth century onwards, with reference to Peter’s role among the Apostles. The primacy of the bishop of Rome among the bishops was gradually interpreted as a prerogative that was his because he was successor of Peter, the first of the apostles.12 This understanding was not adopted in the East, which had a different interpretation of the Scriptures and the Fathers on this point. Our dialogue may return to this matter in the future.

17. When a new patriarch was elected to one of the five sees in the taxis, the normal practice was that he would send a letter to all the other patriarchs, announcing his election and including a profession of faith. Such ‘letters of communion’ profoundly expressed the canonical bond of communion among the patriarchs. By including the new patriarch’s name, in the proper order, in the diptychs of their churches, read in the Liturgy, the other patriarchs acknowledged his election. The taxis of the patriarchal sees had its highest expression in the celebration of the holy Eucharist. Whenever two or more patriarchs gathered to celebrate the Eucharist, they would stand according to the taxis. This practice manifested the eucharistic character of their communion.

18. From the First Ecumenical Council (Nicaea, 325) onwards, major questions regarding faith and canonical order in the Church were discussed and resolved by the ecumenical councils. Though the bishop of Rome was not personally present at any of those councils, in each case either he was represented by his legates or he agreed with the council’s conclusions post factum. The Church’s understanding of the criteria for the reception of a council as ecumenical developed over the course of the first millennium. For example, prompted by historical circumstances, the Seventh Ecumenical Council (Nicaea II, 787) gave a detailed description of the criteria as then understood: the agreement (symphonia) of the heads of the churches, the cooperation (synergeia) of the bishop of Rome, and the agreement of the other patriarchs (symphronountes). An ecumenical council must have its own proper number in the sequence of ecumenical councils, and its teaching must accord with that of previous councils.13 Reception by the Church as a whole has always been the ultimate criterion for the ecumenicity of a council.

19. Over the centuries, a number of appeals were made to the bishop of Rome, also from the East, in disciplinary matters, such as the deposition of a bishop. An attempt was made at the Synod of Sardica (343) to establish rules for such a procedure.14 Sardica was received at the Council in Trullo (692).15 The canons of Sardica determined that a bishop who had been condemned could appeal to the bishop of Rome, and that the latter, if he deemed it appropriate, might order a retrial, to be conducted by the bishops in the province neighbouring the bishop’s own. Appeals regarding disciplinary matters were also made to the see of Constantinople,16 and to other sees. Such appeals to major sees were always treated in a synodical way. Appeals to the bishop of Rome from the East expressed the communion of the Church, but the bishop of Rome did not exercise canonical authority over the churches of the East.

Conclusion

20. Throughout the first millennium, the Church in the East and the West was united in preserving the apostolic faith, maintaining the apostolic succession of bishops, developing structures of synodality inseparably linked with primacy, and in an understanding of authority as a service (diakonia) of love. Though the unity of East and West was troubled at times, the bishops of East and West were conscious of belonging to the one Church.

21. This common heritage of theological principles, canonical provisions and liturgical practices from the first millennium constitutes a necessary reference point and a powerful source of inspiration for both Catholics and Orthodox as they seek to heal the wound of their division at the beginning of the third millennium. On the basis of this common heritage, both must consider how primacy, synodality, and the interrelatedness between them can be conceived and exercised today and in the future.

NOTES

1. St Maximus the Confessor, Mystagogia (PG 91, 663D).

2 St Cyprian, De Orat. Dom., 23 (PL 4, 536).

3 St John Chrysostom, Explicatio in Ps 149 (PG 55, 493).

4 St Ignatius, Letter to the Smyrnaeans, 8.

5 St Cyprian, Ep.55, 24, 2; cf. also, ‘episcopatus unus est cuius a singulis in solidum pars tenetur’ (De unitate, 5).

6 First Ecumenical Council (Nicaea, 325), canon 4: ‘It is preferable that a bishop be established by all the bishops of a province; but if this appears difficult because of a pressing necessity or because of the distance to be travelled, at least three bishops should come together; and, having the written consent of the absent bishops, they may then proceed with the consecration. The validation [kyros] of what takes place falls on the metropolitan bishop of each province.’ Cf. also Apostolic Canon, 1: ‘A bishop must be ordained by two or three bishops’.

7 First Ecumenical Council (Nicaea, 325), canon 4; also canon 6: ‘If anyone becomes a bishop without the consent of the metropolitan, the great council decrees that such a person is not even a bishop.’

8 Fourth Ecumenical Council (Chalcedon, 451), canon 12: ‘As for cities that have already been honoured by the title of metropolis by imperial letters, let these cities and the bishops who govern them enjoy only the honour of the title; that is, let the proper rights of the true [kata aletheian] metropolis be safeguarded.’

9 Seventh Ecumenical Council (Nicaea II, 787), canon 11 grants the metropolitans the right to appoint the treasurers of their suffragan dioceses if the bishops do not provide for it.

10 Cf. Council of Antioch (327), canon 9: ‘It is proper for the bishops in every province [eparchia] to submit to the bishop who presides in the metropolis’.

11 Cf. First Ecumenical Council (Nicaea, 325), canon 6: ‘The ancient customs of Egypt, Libya and Pentapolis shall be maintained, according to which the bishop of Alexandria has authority over all these places, since a similar custom exists with reference to the bishop of Rome. Similarly in Antioch and the other provinces, the prerogatives [presbeia] of the churches are to be preserved’; Second Ecumenical Council (Constantinople, 381), canon 3: Let the bishop of Constantinople … have the primacy of honour [presbeia tes times] after the bishop of Rome, because it is New Rome’; Fourth Ecumenical Council (Chalcedon, 451), canon 28: ‘The Fathers rightly accorded prerogatives [presbeia] to the see of older Rome since that is an imperial city; and moved by the same purpose the one hundred and fifty most devout bishops apportioned equal prerogatives to the most holy see of New Rome, reasonably judging that the city which is honoured by the imperial power and senate and enjoying privileges equalling older imperial Rome, should also be elevated to her level in ecclesiastical affairs and take second place after her’ (this canon was never received in the West); Council in Trullo (692), canon 36: ‘Renewing the enactments of the one hundred and fifty Fathers assembled at the God-protected and imperial city, and those of the six hundred and thirty who met at Chalcedon, we decree that the see of Constantinople shall have equal privileges [presbeia] with the see of Old Rome, and shall be highly regarded in ecclesiastical matters as that see is and shall be second after it. After Constantinople shall be ranked the see of Alexandria, then that of Antioch, and afterwards the see of Jerusalem’.

12 Cf. Jerome, In Isaiam 14, 53; Leo, Sermo 96, 2-3.

13 Cf. Seventh Ecumenical Council (Nicaea II, 787): J. D. MANSI, Sacrorum conciliorum nova et amplissima collectio, XIII, 208D-209C.

14 Cf. Synod of Sardica (343), canons 3 and 5.

15 Cf. Council in Trullo, canon 2. Similarly, the Photian Council of 861 accepted the canons of Sardica as recognising the bishop of Rome as having a right of cassation in cases in cases already judged in Constantinople.

16 Cf. Fourth Ecumenical Council (Chalcedon, 451), canons 9 and 17.


jueves, 22 de septiembre de 2016

sábado, 17 de septiembre de 2016

Visita pastoral de S.E. Policarpo a Zaragoza (Aragón)

Sábado 17/09/2016 Divina Liturgia y ordenación de D. Alejandro Lobera al subdiaconado. Concelebrante: P. Arcipreste Osios Ferrer Beltràn.

Publicado por Sacra Metrópolis de España y Portugal - Patriarcado Ecuménico en Sábado, 17 de septiembre de 2016

viernes, 16 de septiembre de 2016

El Patriarca Ecuménico recibirá un doctorado 'honoris causa'


El arzobispo de Constantinopla y patriarca ecuménico Bartolomé I, antes de llegar a la cumbre “Sed de paz. Religiones y cultura en diálogo”, será nombrado por la Universidad de Perugia para extranjeros, doctor honoris causa en ‘Relaciones internacionales y cooperación al desarrollo’ y tendrá allí una lección magistral.

Antes de la ceremonia académica, el Patriarca presidirá una oración ecuménica en la catedral de San Lorenzo con representantes de Iglesias cristianas de la región italiana de Umbria. De hecho en Italia hay muchos inmigrantes del este europeo, pertenecientes a las Iglesias griega, rusa y rumana. A ellos la Iglesia católica les ha concedido en uso tres antiguos lugares de culto.

El cardenal Gualterio Bassetti convocó para el evento a los sacerdotes, diáconos, consagrados, seminaristas, movimientos laicales, y a los fieles de la ciudad de Perugia.

El encuentro ‘Sed de paz. Religiones y cultura en diálogo’, que comienza el próximo miércoles, contará con la presencia de líderes mundiales de 9 religiones, 6 Premio Nobel de la paz, representantes del mundo de la cultura, un grupo de 25 refugiados y el viernes con la participación del papa Francisco. En total serán unos 450 representantes. Los refugiados van a almorzar con el Papa en el refectorio del Sacro Convento de los franciscanos y una refugiada de Siria dirigirá algunas palabras.

El evento evoca los 30 años del primer encuentro interreligioso en Asís, por iniciativa de san Juan Pablo II. La lista de participantes ha sido publicada por la Comunidad de San Egidio.


Fuente: Arzobispado de Madrid

jueves, 15 de septiembre de 2016

Curso de Formación Bíblico-Ecuménica 2016-2017 en Madrid


Queridos hermanos:

Un año más nos dirigimos a todos vosotros con la misma ilusión para ofreceros un curso con el temario: Biblia, Ortodoxia y Reforma que como siempre será para una mayor formación en nuestro caminar en la Fe. El curso es muy atractivo y sugerente, partiendo del estudio de la Biblia, base de nuestra Fe y la riqueza del acercamiento y conocimiento de los hermanos Ortodoxos y Reformados. 

Hoy más que nunca necesitamos, los cristianos, no solamente dar testimonio sino también, estar bien preparados para vivir en profundidad y dar razón de nuestra fe en tantas situaciones que se presentan en esta sociedad tan secularizada e increyente. 

El Centro Ecuménico "Misioneras de la Unidad" tiene cada año más actividades, fruto de las múltiples peticiones que nos llegan de diferentes partes de España y también de fuera, por ello, sintiendo la necesidad pedimos ayuda al Sr. Arzobispo, Mons. Carlos Osoro, quien ha tenido la amabilidad de nombrarnos como Director del Centro Ecuménico "Misioneras de la Unidad" a D. Manuel González López-Corps, presbitero de la Diócesis de Madrid. Es profesor de la UESD muy bien preparado en el tema ecuménico y gran amigo de las Misioneras de la Unidad desde hace muchos años. Con esta gran ayuda esperemos renovar muchas cosas y estar a la altura de las necesidades de la Iglesia en este momento de la historia que nos ha tocado vivir. 

Os pedimos colaboración para que hagáis llegar el programa a todas las personas que vosotros consideréis oportuno. Todos serán bien recibidos. 

Gracias por todo y unidos en la Oración de Jesús:"qué todos sean uno para que el mundo crea…" Jn 17,21 

PROGRAMA 

Octubre 

Lunes 17, 19’00 horas. 
Apertura del curso, por Monseñor Carlos Osoro, arzobispo de Madrid 
Presentación del Curso: Manuel Glez. López-Corps, director del Centro Ecuménico "Misioneras de la Unidad"

Lunes 24, 18’00 horas. 
Perspectiva ecuménica del Centenario de Lutero por D. Simon Döbrich, párroco de la Iglesia Luterana Alemana 

Martes 25, 18’00 horas. 
¿Qué es el ecumenismo y qué un Centro Ecuménico?. Mª José Delgado, Misionera de la Unidad 

Noviembre 

Lunes 7, 18’00 horas. 
Presentación del Evangelio de S. Juan por Secundino Castro Sánchez, ocd. Teólogo y Biblista 

Martes 8, 18’00 horas. 
El Decreto de Ecumenismo (UR). Mariano Perrón, Col. de American Bible Society / Lectio Divina 

Lunes 14, 18’00 horas. 
Presentación del Evangelio de S. Juan por Secundino Castro Sánchez, Teólogo y Biblista 

Martes 15, 18’00 horas. 
El itinerario hacia la Reforma luterana. Mª del Mar Graña, profesora de la Universidad Pontificia de Comillas 

Lunes 21, 18’00 horas. 
Presentación del Evangelio de S. Juan por Secundino Castro Sánchez, Teólogo y Biblista 

Martes 22, 18’00 horas. 
Una mirada occidental al Concilio Pan-ortodoxo por el profesor Dr. Pedro Langa Aguilar, osa. Teólogo y Ecumenista 

Lunes 28, 18’00 horas. 
Presentación del Evangelio de S. Juan por Secundino Castro Sánchez, Teólogo y Biblista 

Martes 29, 18’00 horas. 
Una mirada oriental al Concilio Pan-ortodoxo. Padre Demetrio (R. Sáez), Archimandrita Iglesia Ortodoxa Griega 

Diciembre 

Lunes 12, 18’00 horas. 
Presentación del Evangelio de S. Juan por Secundino Castro Sánchez, Teólogo y Biblista 

Martes 13, 18’00 horas. 
La visita del Papa de Roma a la Iglesia de Armenia por Snork Sargsyan, presbítero de la Iglesia Apostólica Armenia 

Lunes 19, 18’00 horas. 
Visita a la parroquia ortodoxa Rusa de Madrid Av. Gran Vía de Hortaleza 48. (Metro Pinar del Rey). 

Martes 20, 19’00 horas. 
Celebración de la Misa de Adviento en Rito Hispano-Mozárabe 
Basílica de la Concepción (c/ Goya 26 - Metro Velázquez). 

Enero 

Lunes 16, 18’00 horas. 
Rasgos del Evangelio de san Mateo (ciclo A) por Juan A. Mayoral López, Ed. BAC 

Martes 17, 18’00 horas. 
Cristianos que sufren persecución. Daniel Fiz Espinosa, Misión «Puertas Abiertas» 

DEL 18 AL 25 SEMANA DE ORACIÓN POR LA UNIDAD DE LOS CRISTIANOS 

Lunes 30, 18’00 horas. 
Presentación de la Carta a los Romanos por Juan Sánchez Núñez, prof Facultad de Teología SEUT 

Martes 31, 18’00 horas. 
El seguimiento de Cristo en el Nuevo Testamento por Napoleón Ferrández Zaragoza, prof. Sagrada Escritura UESD 

Febrero 

Lunes 6, 18’00 horas. 
Presentación de la Carta a los Romanos por Juan Sánchez Núñez, prof Facultad de Teología SEUT 

Martes 7, 18’00 horas. 
Contexto histórico de las reformas de Cisneros y Lutero por Juan Mª Laboa Gallego, historiador 

Lunes 13, 18’00 horas. 
Presentación de la Carta a los Romanos por Juan Sánchez Núñez, prof Facultad de Teología SEUT 

Martes 14, 18’00 horas. 
El Documento sobre la Justificación (I): para un diálogo entre católicos y luteranos por el profesor Dr. Pedro Langa Aguilar, osa. Teólogo y Ecumenista 

Lunes 20, 18’00 horas. 
Presentación de la Carta a los Romanos por Juan Sánchez Núñez, prof Facultad de Teología SEUT 

Martes 21, 18’00 horas. 
El Documento sobre la Justificación (II): para un diálogo entre católicos y luteranos por el profesor Dr. Pedro Langa Aguilar, osa. Teólogo y Ecumenista 

Lunes 27, 18’00 horas. 
La Palabra de Dios: punto de encuentro. José Echeverría Jiménez, Rel. Inst. Ed. Edelvives 

Martes 28, 18’00 horas. 
Ecumenismo Espiritual. Madre Prado González, osa. Monasterio de la Conversión 

Marzo 

Lunes 6, 18’00 horas. 
Conmemoración de la Reforma luterana: precedentes. Nicolás Álvarez de las Asturias, prof de Historia y Derecho UESD 

Martes 7, 18’00 horas. 
Preparando la Pascua: el culto ortodoxo a Santa María Magdalena. Andrey Kordochkin, Arcipreste Iglesia Ortodoxa Rusa de Madrid 

Lunes 13, 18’00 horas. 
El Ecumenismo en España a la luz de la Palabra de Dios por Manuel Barrios Prieto, Director. Secretariado de Relacciones Interconfesionales de la Conferencia Episcopal Española 

Martes 14, 18’00 horas. 
El Directorio sobre Ecumenismo. Mariano Perrón, Col. de American Bible Society / Lectio Divina 

Lunes 20, 18’00 horas. 
La transmisión del texto bíblico (I) por Jesús Campos-Santiago, Prof. Universidad Pontificia de Salamanca 

Martes 21, 18’00 horas. 
Apuntes de cultura espiritual eslavo-ortodoxa por Susana Torres Prieto, profesora de Humanidades I.E. University 

Lunes 27, 18’00 horas. 
La transmisión del texto bíblico (II) por Jesús Campos-Santiago, Prof. Universidad Pontificia de Salamanca 

Martes 28, 18’00 horas. 
Lutero y la diakonía. Alfredo Abad, teólogo y pastor de la IEE 

Abril 

Lunes 24, 18’00 horas. 
Diálogo interreligioso por Juan Pablo García Maestro, prof. de la UPSA en Madrid 

Martes 25, 18’00 horas. 
Presentación de la publicación por José Luis Díaz Moreno, director de nuestra Revista 

Mayo 

Lunes 8, 18’00 horas. 
La Biblia en la Reforma: Emmanuel Buch Camí, pastor evangélico 

Martes 9, 18’00 horas. 
El Decreto conciliar en el contexto de la globalización por Miguel Ángel Medina, op. Teólogo 

Martes 16, 18’00 horas. 
El desafío de las sectas y nueva religiosidad por Luis Santamaría del Río, especialista en sectas (RIES) 

Lunes 22, 18’00 horas. 
La Biblia en la Ortodoxia. Padre Demetrio (R. Sáez), Archimandrita Iglesia Ortodoxa Griega 

Martes 23, 18’00 horas. 
Influencia de la en la sociedad y en la Iglesia, por Vicente Jara Vera, especialista en sectas (RIES) 

Lunes 29, 18’00 horas. 
La Biblia en la Iglesia siríaca. Arz. Nic. Matti Abd Alahad, Vicario Patriarcal de la Iglesia Siria de Antioquía 

Martes 30, 19’00 horas. 
CLAUSURA DEL CURSO

DIPLOMA 

Al finalizar el curso se entregará un Diploma acreditativo de la asistencia. 

CLASES 

Tendrán lugar de octubre a junio, lunes y martes, de 18:00 a 20:00 horas. (excepciones en el programa)

MATRÍCULA 

Curso completo: 300 €
Trimestre: 100 €

DESTINATARIOS-OBJETIVOS 

El Curso está pensado para cristianos de todas las confesiones. 

1. Formación bíblico-teológica dentro de la dimensión ecuménica. 

2. Profundización en la propia fe en un ambiente de comprensión de la fe que profesan los hermanos de otros Credos y Confesiones. 

3. Capacitación para participar en la tarea eclesial. 

INFORMACIÓN

Centro Ecuménico «Misioneras de la Unidad» 
C/ José Arcones Gil, 37 - 2.o 28017 Madrid 
Tel. 91 367 58 40 
www.centroecumenico.org
E-mail: centro2003@centroecumenico.org

lunes, 12 de septiembre de 2016

Lisboa - 25° aniversário da independência da Ucrânia

Лісабон - четвер, 8 вересня 2016 року. Високопреподобний архимандрит Філіп, вікарій Португалії і Галізії (Вселенський ...

Publicado por Sacra Metrópolis de España y Portugal - Patriarcado Ecuménico en Lunes, 12 de septiembre de 2016

domingo, 11 de septiembre de 2016

Divina Liturgia en Córdoba

Sábado 10/09/2016 Fotografías gentileza del P. Román Ivashchyshyn / Elena Dolgova
Publicado por Sacra Metrópolis de España y Portugal - Patriarcado Ecuménico en Sábado, 10 de septiembre de 2016

Braga - Capela de São Gregório Palamás

Situada na região de Braga, a capela, dedicada a São Gregório Palamas e consagrada no dia 19 de Junho (2016), já tem...
Publicado por Sacra Metrópolis de España y Portugal - Patriarcado Ecuménico en Sábado, 10 de septiembre de 2016

viernes, 9 de septiembre de 2016

Intervención del Archimandrita Demetrio en el II Encuentro de Diálogo Interreligioso "Ecología en el islam y en el cristianismo"



New Roman Catholic Bishop for Gibraltar


Carmelo Zammit was yesterday morning ordained as Gibraltar’s Roman Catholic Bishop in a mass in Malta.

Thankful for the number of people and the clergy from Gibraltar who had travelled to Malta to be present at the ceremony, his message was clear: “I am sure I can do my best to bring the church in Gibraltar forward and to lead the church in Gibraltar.”

Having served locally for 20 years, he acknowledged, “Gibraltar is a lovely place and I love it. The people are very kind and they are generous and they love their priests. That is what makes me love Gibraltar so much.”

“I am going back home ‘from home to home’,” he told the congregation.

“I consider Gibraltar and Malta both my homes.”

The beautiful and dignified two and half hour Ordination Mass at St Paul’s Cathedral in Mdina was filled to capacity with local dignitaries, family and friends from both Gibraltar and Malta. The Gibraltar Government was represented by Minister Samantha Sacramento. Also present was the representative of Pope Francis Monsignor Simon.


Source: chronicle.gi

jueves, 8 de septiembre de 2016

Histórica visita do Patriarca Ecuménico à Croácia


S. Santidade o Patriarca Ecumênico Bartolomeu I irá visitar Zagreb no próximo dia 09 de setembro de 2016 onde fará a abertura da conferência acadêmica sobre o tema «Os novos mártires: uma multi-perspectiva II» que terá lugar no liceu ortodoxa sérvio «Katarina Kantakuzina Brankovic». Eminentes especialistas de questões relativas aos sofrimentos das pessoas no século XX participarão deste simpósio: Efraim Zuroff, diretor do Centro Simon Wiesenthal à Jerusalém; Ruta Vaganaite de Lituânia, autor do best-seller «Nossa Gente»; o protopresbítero Aleksander Mazirin da Rússia, bem como historiadores, sociólogos, teólogos, entre outros especialistas da Polônia, Rússia, Republica Srpska, Romênia, Croácia, Israel e Sérvia. O trabalho da conferência será presidido por S. Excia. Dom Jovan, bispo da Eslavônia.

Transmitindo a saudação do Patriarca Ecumênico e suas palavras de atenção e de apoio paternal, Sua Eminência o Metropolita Porfírio de Zagreb-Ljubljana disse que Sua Santidade o Patriarca Bartolomeu tinha sido muito bem informado sobre a situação na Croácia e que, para os sérvios ortodoxos seria uma grande alegria acolher pela primeira vez na história esta importante personalidade da Igreja Ortodoxa.

No mesmo dia, Sua Santidade Bartolomeu I, juntamente com os hierarcas participantes da conferência irão visitar a região onde foi construído o campo de extermínio de Jasenovac, e assistir ao ofício de Vésperas na igreja de Santo Elias, na aldeia de Mlaka.

No sábado, 10 de setembro de 2016, o Patriarca ecumênico Bartolomeu I com o Patriarca sérvio Irineu irão celebrar – por ocasião do 75º aniversário do sofrimento dos santos mártires de Jasenovac –  uma Liturgia Pontifical na igreja da Natividade de São João Batista, em Jasenovac, com a participação de muitos hierarcas e representantes do Patriarcado de Moscou, da Igreja Ortodoxa da Polônia e da Igreja Ortodoxa romena.

No mesmo dia, às 13h, Sua Santidade abençoará em Pakrac, a vila onde reside o bispo ortodoxo sérvio da Eslavônia, o palácio Episcopal recentemente restaurado.


Fonte: Igreja Ortodoxa da Sérvia, através de www.ecclesia.org.br

miércoles, 7 de septiembre de 2016

Declaración conjunta de ortodoxos y católicos con motivo de la Jornada de Oración por el Cuidado de la Creación


El arzobispado de Madrid y la Asamblea Episcopal Ortodoxa de España y Portugal celebraron el sábado 3 de septiembre, por primera vez en Madrid, un encuentro con motivo de la Jornada Mundial de Oración por el Cuidado de la Creación. Tras una mesa redonda en la parroquia de Santa Cristina, los más de 200 participantes peregrinaron hasta el Cerro de la Torrecilla para participar en una oración presidida por el arzobispo de Madrid, monseñor Carlos Osoro, junto con monseñor Policarpo (Patriarcado Ecuménico de Constantinopla) y monseñor Timotei (Iglesia ortodoxa rumana). Estuvo también presente el vicario patriarcal siro-ortodoxo para España, monseñor Matti. La declaración conjunta subraya que los ataques contra la creación tienen su origen en «una concepción desviada de la tarea que tenemos en el mundo» y pide «convertir nuestros corazones». Se trata de «un reto enorme. Pero sabemos que nunca es demasiado tarde» porque el hombre «ha sido creado para amar» y «todavía es capaz de intervenir positivamente». He aquí el texto de la Declaración:

«Nos encontramos reunidos esta tarde y en este hermoso lugar, para sumarnos a una iniciativa global, para celebrar la Jornada Mundial de Oración por el Cuidado de la Creación. Hoy nos congregamos hermanos de distintas tradiciones cristianas junto a gentes de buena voluntad, para orar en acción de gracias, por las maravillas que Dios nos ha dejado en heredad, a través de su Creación. Una inmensa biodiversidad que expresa de forma velada la gran sabiduría del Creador y la necesidad que tenemos de estudiarla y gestionarla para que aumente su riqueza y sirva al bien común de las generaciones actuales y venideras, y para dar a Dios la gloria que le es debida.

Pero también nos reunimos para reconocer, junto a la mayoría de la comunidad científica internacional, que nuestro planeta está siendo sometido a un cambio climático sin precedentes causado por la intervención del ser humano, que está poniendo en serio peligro los ecosistemas y causando la destrucción del legado de Dios: su presencia y su sabiduría manifestada en la biodiversidad. Al mismo tiempo, se nos conmueven las entrañas ante el sufrimiento de tantos millones de hermanos nuestros que soportan exclusión, miseria, hambre y violencia de todo tipo, muchas veces por guerras para obtener y monopolizar recursos naturales o por desastres naturales, frutos del cambio climático. Nos duele como propio este sufrimiento, pues nos sabemos hermanados con todas las personas y criaturas, como miembros de una misma Creación, del designio de Dios para la humanidad. Como creyentes, reconocemos que este crimen contra la naturaleza y contra nuestros hermanos es un despropósito ante nuestra propia dignidad humana y un pecado contra Dios.

Manifestamos que en el origen de estos sufrimientos hay una concepción desviada de la tarea que tenemos en el mundo. Dios, que planeó un mundo de belleza y armonía, confió la custodia de su Creación a los seres humanos, a quienes configuró a su imagen y semejanza. Pero los humanos nos hemos apartado de este designio original y nos hemos considerado dueños y señores en lugar de administradores y colaboradores de Dios en la realización cada vez más plena de su Creación.

Admitimos que necesitamos convertir nuestros corazones, cambiar nuestra manera de pensar, cultivar nuevas actitudes y comportarnos de manera acorde con nuestra dignidad. Necesitamos aprender a vivir de manera respetuosa con todas las formas de vida, especialmente con nuestros hermanos sufrientes a causa de un sistema económico depredador y excluyente que pone en el centro el beneficio económico antes que la defensa de la vida.

Nos enfrentamos como humanidad a un reto enorme. Pero sabemos que nunca es demasiado tarde. El mundo creado por Dios posee poderes increíbles de curación. El ser humano todavía es capaz de intervenir positivamente, pues como ha sido creado para amar, en medio de sus límites brotan inevitablemente gestos de generosidad, solidaridad y cuidado.

Hoy las comunidades católico-romana y ortodoxa, invitamos a todos los cristianos y gentes de buena voluntad en Madrid, a unirse a esta iniciativa global, con la esperanza de que todos los años venideros podamos seguir encontrándonos en estas jornadas, para orar y colaborar juntos por el cuidado de la Creación.

Como cristianos, nos alegramos del inmenso tesoro que es nuestra fe, iluminada con la experiencia espiritual de millones de creyentes que han pasado por esta tierra antes que nosotros. Nos asombramos ante el misterio de un mundo que es una trama de relaciones porque ha sido creado según el modelo divino de Dios trinitario. Alabamos al Padre, fuente última de todo y fundamento amoroso y comunicativo de cuanto existe. Nos reconocemos hermanos y discípulos de Jesús de Nazaret, Hijo de Dios hecho hombre, en quien encontramos un modelo humano de comportamiento según la voluntad del Padre. Y nos abrimos a la acción del Espíritu Santo vivificador, que habita en las criaturas y en cada uno de nosotros y nos impulsa a vivir conforme a nuestra dignidad de hijos de Dios.

Alabado sea el Padre, el Hijo y el Espíritu Santo. Amén.

+ Carlos Osoro Sierra Arzobispo de Madrid. Iglesia Católica Romana

+ Policarpo Metropolita Ortodoxo de España y Portugal

+ Timotei Obispo Ortodoxo Rumano de España y Portugal»