EAST WEST CONFERENCE EAST WEST CONFERENCE AT MINSTER ABBEY SATURDAY 20 SEPTEMBER 2014 Stefanie Hugh-Donovan

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1 EAST WEST CONFERENCE EAST WEST CONFERENCE AT MINSTER ABBEY SATURDAY 20 SEPTEMBER 2014 Stefanie Hugh-Donovan Fr Angelos ElAnthony s words following his talk on the current persecution of Christians in Egypt and the Middle East: Prayer is our only weapon, resonate deeply. In this light it is appropriate now to be speaking of Athenagoras I, Patriarch of Constantinople between , a man of prayer, a monk of the Greek Orthodox Church, a man of great humility and peace, who faced persecution with Christian courage. PATRIARCH ATHENAGORAS I ( ), What is so attractive about the Patriarch of Constantinople, Athenagoras I, is the warmth of his personality, his wisdom and his courage in the face of adversity; these qualities shine through in all his endeavours. Olivier Clément, French Orthodox theologian who converted from atheism to Christianity, admired, respected and loved the Patriarch. He visited Athenagoras at Istanbul in 1968 when the Patriarch was 82 years old and stayed for three months. He was fascinated by the personality and wisdom of the Patriarch and clearly enjoyed listening carefully and prayerfully as Athenagoras gave his views and opinions on Orthodoxy, ecumenism, inter-religious dialogue, modernity and secular society. Their discussions were later published as a book entitled Dialogues with Patriarch Athenagoras; their joint aim was to encourage unity between Christians of East and West and to inform Western people of the spiritual riches to be found within the Traditions of Eastern Orthodoxy, of which the West at that time was largely unaware. As Clément spent time with the Patriarch he entered into the rhythms of silence, and respect; he found his heart opening to monastic wisdom, so important to Eastern Orthodoxy. He described Athenagoras face as an icon of age and wisdom as he spoke of his belief that the depth 1

2 of things is love 1, not the nothingness which the atheism of post-war Europe had embraced. This was a message that Clément knew secular society needed to hear; he judged that the West was experiencing a dark night of the soul, perhaps in the sense of St John of the Cross, a mystical night 2 To understand something of the Patriarch s journey towards maturity we need to look at the geographical, historical and cultural context of his life. Patriarch Athenagoras I was the 268th Ecumenical Patriarch of Constantinople from 1948 to He was born on March 25, 1886, and named Aristoclis Spyrou, in the village of Zsaraplana, in Epirus. Zsaraplana, a Slav name later renamed in Greek, Vasilikon, is situated in the mountains and covered in snow in the winter. A multi-national population flourished in the region under the Ottoman rule, and Muslims and Christians lived amicably side by side. The Patriarch recalls that the Ottoman rule was like a snowfall that covered them but under the snow it was warm, life was quite comfortable. His father, Matthew, was the village doctor but other older members of his family were shepherds. The capital and largest city of Epirus is Ioannina, in north-western Greece, located 280 miles northwest of Athens. Its history has relevance for our story. Ioannina was founded by the Byzantine Emperor Justinian in the 6th century AD. Following the disastrous Fourth Crusade sent by Pope Innocent III, many wealthy Byzantine families fled there in the early 13th century. The Fourth Crusade ( ) was originally intended to conquer Muslim-controlled Jerusalem by means of an invasion through Egypt. Instead, in April 1204, the Crusaders of Western Europe invaded and sacked the Orthodox Christian city of Constantinople, capital of the Byzantine Empire. Ioannina remained the capital city of the region till 1416, surrendering to the Ottomans in 1430 when it became an Ottoman administrative centre. From the 16th to the 19th century, the city became a major centre of culture and 1 Clément, Dialogues avec le Patriarch Athenagoras, Fayard, 1969, p 9. 2 Op.cit 2

3 of Modern Greek Enlightenment. Following the Balkan Wars of 1912 and 1913 when four Balkan States defeated the Ottoman Empire, the city became part of Greece in At thirteen years old, in 1899, the young Aristoclis and his mother fell terribly ill. Aristoclis was unconscious for a long time and during this period his mother died. Two years later when he was fifteen his father had gone to a nearby village to care for a patient, dismounted from his horse on the way back and died from a heart attack. When Aristoclis was sixteen, he entered the Theological School in Halki, Turkey, and graduated in He decided to become a monk but not in a monastery, he wanted to serve the people as his father had done. He received the name Athenagoras, because of his admiration of the apologist of that name who lived in the second century A.D. He was put in charge of schools in the city of Monastir, in former Yugoslavia, a role in which he excelled. He was especially committed to education of children and young people and particularly revered a local St Cosmos who established many schools in the region in the previous century. Aristoclis early schooling at Zsaraplana was in one of these schools. Cosmos preached an important message which also lies at the heart of Athenagoras ministry: he spoke of the need for two loves. Just as a swallow needs two wings to fly so do human beings need to love God and each other. During his time in Monastir the young monk was impressed by the way local people related to him face to face, with eye contact. His appreciation of this custom became a hallmark of Athenagoras own personality that forms an insight into his philosophy of encounter. He describes it as a wonderful experience of the love of which simple people are capable, of dialogue, and of my first encounter with Christians of the western Church. I developed a strong personal contact with the local villagers, and each day, about a dozen of them would pay me a visit. When I asked them what they came to see, they replied in their simple language, So that we can look at each other. From this looking at each other I developed a practical philosophy: to love communication with men as I loved men themselves, as 3

4 individuals, because in man I see God, and behind the miracle of human existence is God Himself. 3 During Athenagoras diaconate in Monastir, , political power passed from the Slavs to the Serbs to the Turks to the French. In 1910 the population was a diverse Balkan mixture of commercial and semi-rural people: Turkish, Greek, Bulgarian and Serbian. The tragedy that threw Europe into war in 1914, Clément comments, started for the Balkans in 1912 with the ruin of the multinational States and the Ottoman Empire, when Greece, Serbia and Bulgaria attacked Ottoman power. Monastir came under Serbian control in 1913, in 1915 it changed to Bulgarian occupation, then the French took control for two years in During this time Athenagoras tended all nationalities, including Germans and Austrians, and took no political allegiances. By 1918 the town became part of Yugoslavia, a triumph of nationalism but a time of great suffering for minority groups. 4 Olivier Clément is touched by Athenagoras great love of all people and peoples; I am a citizen of the world the Patriarch would say with smile. Athenagoras showed great courage when the town was under fire from the Allies in 1916, and during an epidemic of typhus which swept through the town in 1918; he went from house to house to care, comfort and console. While recognising dark forces in the world, Athenagoras found that all the people he encountered were good; all needed to experience love, that in the love of Christ we find the courage to love men and that the love of Christ is stronger than hell 5. The Serbian Church took Monastir and the conquered regions under its jurisdiction. In the Autumn of 1918, Athenagoras retired to the monastery of Kellion on Mount Athos for six months, a place of spiritual renewal. Athenagoras has never disassociated his life of service to the Church from the rhythms of monasticism. He was next appointed Archdeacon to the Archbishop of Athens the primate in Greece was a time of political instability, not only for Greece, but for the Church; controversy raged between Royalists and those who favoured Republican democracy. The democrats took control of 3 Tsakonas, Clément, Dialogues, 57 5 Ibid 58. 4

5 the government, there was great turmoil but Athenagoras kept his position until in 1922 when he was elected Bishop of Corfu. 6 Corfu had become home to many Greek refugees when the Turkish Government forced many thousands of Greeks to leave after the defeat of the Greek Army. Athenagoras organized work opportunities for the refugees and a day care centre for their children. He opened a seminary; set up a programme for young people following the YMCA model; and opened schools for children, especially, but not exclusively, for orphans. As Bishop of Corfu, Athenagoras would begin to have more formal contacts with Roman Catholics, of which there was a sizeable population on the island. He invited all of the island's inhabitants to work together in the service of the poor, the sick, and the needy. 7 Armenians had also been affected by events in Turkey and arrived on Corfu. The Armenian community approached Bishop Athenagoras and requested a church and a priest for Holy Communion. Athenagoras knew that there were certain differences between Greek and Armenian Orthodox Churches, but in moments of crisis, he decided, one does not indulge in theological discussions. So not only did he fulfil their request, but he himself officiated at the Holy Communion. 8 In 1923 Mussolini sent an Italian fleet to bombard Corfu: there were no troops there, only 7000 refugees and 350 sick Armenian children. Athenagoras persuaded a fisherman to take him in his boat out to the fleet where he spoke with the Admiral and offered himself in place of the women and children on the island; this offer was not taken up. The bombardment stopped and after a few days the fleet withdrew; the Bishop was of course hailed as a hero by those on Corfu. Athenagoras served as Bishop of Corfu for eight years. In that period, a pattern developed that would become a hallmark of his ecclesial signature: a vibrant concern for the social welfare of people, establishment of institutions, and ecumenical openings. Each of these 6 Papaioannou 47 7 Ibid., Tsakonas,18. 5

6 would be tested in his next assignment as Archbishop of North and South America. When Athenagoras assumed his position as Archbishop on 24 February 1931, he was faced with the task of bringing unity and harmony to a diocese that was torn apart by dissension: congregations had divided over political issues in Greece, non-canonical bishops had been elected, parishes were changing alliances, and the Great Depression affected everyone. Athenagoras brought about a new era. His most important concern was the unity of the Archdiocese itself. He centralized ecclesiastical administration and actively worked with his communities to establish harmony. He expanded the work of the clergy-laity congresses and founded a school of theology. Athenagoras worked tirelessly, travelling throughout the country to encourage people and eliminate divisions. He established institutions and organizations in America that have continued. He had a disarming personality. Through his capable and affectionate leadership he overcame early opposition and gained the love and devotion of his people. On 1st November 1948, he was elected Patriarch of Constantinople at the age of 61. In January 1949, he had the honour of flying to Istanbul in the personal airplane of the American president Harry Truman, to take up his new position. This was a time of the Cold War between Russia and the West. Seven years later in September 1955 the Istanbul riots were orchestrated by the Turkish government primarily aimed at the Greek minority in Istanbul. The pogrom was triggered by the false news that the Turkish consulate in Thessalonica, in northern Greece had been bombed the day before; the Turkish press insinuated that Greeks had set off the bomb. A Turkish mob, most of which had been bussed into the city in advance, assaulted Istanbul s Greek community for nine hours. Armenians were also harmed. The pogrom greatly accelerated emigration of Greeks from Turkey, and the Istanbul region in particular. The Greek population of Turkey declined from nearly 120,000 people in 1927, to about 7,000 in The Human Rights Watch estimated the Greek population in Turkey was 2,500 in

7 The Georgian community in Istanbul was also targeted. There were about 10,000 Catholic Georgian residents in Istanbul in Most of the Georgians emigrated to Australia, Canada, Europe and the United States following the pogrom. As of 1994, there were only about 200 Catholic Georgians and a handful of Jewish Georgian families left in Istanbul. At that time global Orthodoxy was also challenging for the Patriarch. The Patriarchate of Moscow was pressing for Soviet recognition and domination. The concept of Moscow as the Third Rome was a renewed and popular Russian theme. Athenagoras responded to these challenges in 1952 by calling for the convocation of a Pan-Orthodox Council. The first pre-conciliar meeting would be held in 1961 in Rhodes. One of the outcomes of the Rhodes meeting was that the Orthodox agreed to adopt a common policy on relations with other Christian Churches. By 1964, Orthodox and Oriental Orthodox were holding informal consultations on the divisions emanating from the Fourth Ecumenical Council. These had historic consequences, as the two divided Churches saw in one another the same apostolic faith albeit in different terms. In the context of the post-war years, the spirit of international cooperation was high in the West, the UN and the World Council of Churches were both established at this time. Ecumenical dialogue was occurring throughout the world. Churches that had been divided for centuries were actually talking to one another. The Roman Catholics refrained from these movements however. Patriarch Athenagoras' ecumenical initiative gathered strength dramatically. His breakthroughs with the Roman Catholic Church are among Athenagoras' greatest witness and achievements. In October 1958, John XXIII was elected. Three months into his pontificate he announced the convocation of an Ecumenical Council: Vatican II. The world was shocked, including the Orthodox world. No one knew what to expect. Athenagoras responded by sending Archbishop Iakovos to Rome to meet Pope John. They met on 17 March 1958; the first meeting between a representative of the Ecumenical Patriarchate and the Bishop of Rome since May

8 One month later, a representative of the Pope arrived in Constantinople to meet Athenagoras. 9 By 1963 the contacts between Rome and Constantinople were becoming more frequent. It was time for the heads of the Churches to meet - to look at one another in a true encounter, reminiscent Athenagoras' early years in Monastir. One of the great issues under discussion was whether Orthodox observers should attend at the Second Vatican Council. They were not sent to the session in 1963, but observers were sent to the third and fourth sessions in 1964 and His meeting with Pope Paul VI in 1964 in Jerusalem led to rescinding the excommunications of 1054 which mark the Great Schism between the churches of the East and West. This was a significant step towards restoring communion between Rome and Constantinople and the other Orthodox Patriarchates. It produced the Catholic Orthodox Joint Declaration of 1965, which was read out simultaneously at a public meeting of the Second Vatican Council in Rome and at a special ceremony in Constantinople on 7th December Not all Orthodox leaders, however, received the declaration with joy. Metropolitan Philaret of the Russian Orthodox Church Abroad openly challenged the Patriarch. The controversial declaration did not end the 1054 schism, but it did show a desire for greater reconciliation between the two churches, as represented by Pope Paul VI and Ecumenical Patriarch Athenagoras I. This was a hugely significant event. Two churches that had been separated since 1054, after no formal contact in over 400 years, had begun to communicate. In December 1963 Pope Paul announced that he would visit the Holy Land in early Athenagoras, announcing the news in Constantinople, stated that it would be an act of divine providence if the heads of the Churches could meet in Jerusalem to pray together at the Holy Sites. On 5 January 1964 Athenagoras and Paul VI would meet on the Mount of Olives. An amusing story is remembered about this visit. The Patriarch was asked by the media, Why have you come to Jerusalem? Athenagoras' replied, To say 9 Stormon, 9. 8

9 Good morning to my beloved brother the Pope. You must remember that it is five hundred years since we have spoken to each other! 10 There had to be an end to the 900 year state of schism between the two churches before such a dialogue could occur. The joint declaration includes these words: 11 Pope Paul VI and Patriarch Athenagoras I together with his Synod are aware that this gesture, expressive of justice and mutual forgiveness, cannot be sufficient to put an end to the subjects of difference ancient or more recent, which still exist between the Roman Catholic Church and the Orthodox Church, and which through the action of the Holy Spirit will be surmounted through purification of hearts, through regrets for the wrongs done in the course of history, and through a practical desire to reach a common understanding and expression of apostolic faith and the demands it lays upon us. In carrying out this symbolic action, however, they hope that it will be acceptable to God, who is quick to pardon us when we pardon one another and that it will be appreciated by the whole Christian world... as the expression of a sincere mutual desire for reconciliation, and... in a spirit of trust, esteem, and mutual charity, the dialogue will lead them to live afresh... in the full communion of faith, of brotherly harmony, and of sacramental life, which obtained between them throughout the first thousand years of the life of the Church. 12 Athenagoras would live another seven years; he was hospitalised on 6 July 1972 for a broken hip, but died from kidney failure in Istanbul the following day on 7 July What is the legacy left by Athenagoras? During the remaining years of his primacy, Pope Paul would visit the Phanar and Athenagoras would go to Rome in The exchange of letters and visits would continue and be extended to Popes John Paul II and Benedict XVI and Patriarchs Demetrius and Bartholomew. The two Churches would establish an International Dialogue of the Orthodox and Roman Catholic Churches. Ecumenical dialogue continued until 1990 s when issues over the Eastern Catholic 10 Tsakonas, Joint Catholic-Orthodox Declaration of His Holiness Pope Paul VI and The Ecumenical Patriarch Athenagoras I, 7 December Cited by Stormon,

10 Churches halted it for nearly a decade; it was resumed in The Roman Catholic Church returned certain relics of many saints to the Orthodox Churches. In the United States the American dialogue began before the International one and continues to meet to this day. Unity among the Orthodox Churches Athenagoras inaugurated regular contacts of the Orthodox Churches, especially through Pre-conciliar meetings in preparation for the Great Council. The preparatory meetings are significant because they regularly brought together representatives from global Orthodoxy to discuss matters of mutual concern. Athenagoras inaugurated the regular contacts between the Oriental Orthodox and Byzantine Churches. In America, Athenagoras' legacy was huge. Many of the institutions he established still exist. The Greek Orthodox Archdiocese had its synodal system restored in Pan-Orthodox cooperation in the Federation, led to the creation of SCOBA. (The Standing Conference of the Canonical Orthodox Bishops in the Americas) has acted as centre of administration for educational, charitable, and missionary work in the Americas. The members of SCOBA have become the archbishops, metropolitan bishops, and bishops of the Orthodox Churches in North and South America that are in communion with the four ancient Greek Orthodox Patriarchates of Constantinople, Antioch, Alexandria, Jerusalem and the Patriarchate of Moscow and those that are in communion with them. SCOBA voted to be superseded by the Episcopal Assembly of North and Central America in The Patriarch Athenagoras Orthodox Institute chose to honour the patriarch in 1986, Athenagoras' centenary, as a testament to his witness of Orthodoxy. The PAOI wished to remember their great leader by witnessing to the Orthodox Tradition in the ecumenical and interreligious Graduate Theological Union, to achieve a pan- Orthodox centre of theological education. It is to encounter each other, to look at each another and to share our faith in Christ. 10

11 Postscript Thanks to Olivier Clément and Anton Vrame, Former Director Patriarch Athenagoras Orthodox Institute (PAOI) Berkeley, California, from whose writing some of the above information is drawn: Olivier Clément, Dialogues avec Patriarche Athenagoras, Fayard Anton Vrame Ph.D. Former Director Patriarch Athenagoras Orthodox Institute Berkeley, California who wrote on the Patriarch of Constantinople Athenagoras I ( ), Patriarch Athenagoras: A Witness of Orthodoxy, see en.wikipedia.org/wiki/vasiliko,_ioannina References FitzGerald, Thomas, (1998) The Orthodox Church, Westport, CT: Praeger. Manolis, Paul (2003), The History of the Greek Church in America: In Acts & Documents, Berkeley, CA: Ambelos Press. Papaioannou, George (1976), From Mars Hill to Manhattan: The Greek Orthodox Archdiocese under Patriach Athenagoras I, Minneapolis, MN: Light and Life Publishing Company. Stormon, E. J. (1987), Towards the healing of schism: The Sees of Rome and Constantinople, Mahwah, NJ: Paulist Press Tsakonas, Demetrios (1977), A Man sent by God: The life of Patriarch Athenagoras of Constantinople, Brookline, MA: Holy Cross Press. Stefanie Hugh-Donovan 20 September