Once, the Russian Orthodox Church was very weary of the Catholic Church. Both Orthodox and Catholics were responsible for this sentiment. After the Fall of Constantinople, Moscow built itself up as the “Third and Final Rome,” claiming God’s judgment on the “heresies” of Rome and Constantinople led to their downfall. Russian triumphalism required a negative image of Catholicism; it based itself upon the most uncharitable representation of Catholic history and theology possible. Catholic triumphalism led to a similar response against Russia, and even allowed for questionable missionary tactics (“uniatism”) to be practiced in Moscow’s territory.[1]
In recent years, things have changed. The rise and fall of the Soviet Union has led to considerable metanoia within the Orthodox Church. The social clime is much different, and now Moscow is beginning to see Rome not as a hostile force trying to steal its sheep, but as an ally in an unstable world. What they hold in common brings them closer together, despite their theological differences, as Metropolitan Hilarion Alfeyev points out:
In this missionary effort, I believe, the Orthodox Church needs allies, and its closest ally and partner is most likely to be the Catholic Church. There are well-known differences between Catholics and Orthodox on a certain number of doctrinal and ecclesiological points, notable on the understanding of the role of the Bishop of Rome. All these differences, however, appear to be rather minor in comparison to the fundamental elements of faith which are identical in both traditions. Both Churches have apostolic succession of hierarchy and de facto have mutual recognition of sacraments (while continuing not to have full Eucharistic communion). No less important is the solidarity between the Catholics and the Orthodox on major points of moral teaching, including questions of family ethics, human sexuality, bioethics etc.
It is against this background that I have repeatedly suggested that a Catholic-Orthodox Alliance should be formed. This alliance may enable Catholics and Orthodox to fight together for the preservation of traditional values and to combat against secularism, liberalism and relativism. Such alliance may help Orthodox and catholics to speak with one voice in addressing secular society, may provide for them an ample space where they will discuss modern issues and come to common positions. The two traditions can speak with one voice, and there can be a united Catholic-Orthodox response to the challenges of modern times. (Bishop Hilarion Alfeyev, “Orthodox Mission in the 21st century” )
Metropolitan Hilarion has affirmed this point at a meeting with the Vatican this week, as Zenit reports:
ROME, MAY 19, 2010 (Zenit.org).- Catholics and Orthodox are growing in the awareness they are not competitors but allies, says an official from the Moscow Patriarchate.
Archbishop Hilarion Alfeyev of Volokolamsk, chairman of the Department of External Affairs of the Moscow Patriarchate, affirmed this today at a press conference in the headquarters of the Pontifical Council for Culture.
That council, along with the Pontifical Council for Promoting Christian Unity and the Moscow Patriarchate, is sponsoring a Day of Russian Culture and Spirituality in the Vatican, being held today and Thursday.
Let us pray that the thaw between Rome and Moscow continues; if such cooperation continues, it is likely that the lack of charity that lead to the schism of the past will be over, and the charity of the future might lead to the hoped-for miracle of ecclesial unity. For not only does charity cover a multitude of sins, but it is unitive, and the more charity is engaged, the harder it is for those who work together to remain divided.
[1] This is not to deny the authentic role that Eastern Catholic Churches have within the Catholic community, nor is this to deny their right to exist. Indeed, as a Byzantine Catholic, I affirm this right. The question is not the present, but the past; while some of the Eastern Churches developed properly and entered into communion with Rome under honorable circumstances, we must also recognized this is not the whole story, and Fr. Taft is right to discuss the need for a healing for the damage done by uniatism.
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