"Balamand Explained": From the Official GOA Web Site
by the Orthodox Members of the Orthodox/Roman Catholic Consultation in the United States
The Orthodox and Roman Catholic Churches: Taking Steps to Overcome Division Controversy Over the Balamand Report
For the past fifteen years, the Roman Catholic Church and the Eastern Orthodox
Church have been discussing on the international level how to overcome their
almost one thousand year division. The most recent statement to come out
of their dialogue, the Balamand Statement, has created controversy on both
sides. Some understand it as an important step forward toward overcoming
the division between them, while others of both Churches have raised the
alarm, seeing it as a dangerous development.
What is the reality? The members of the Orthodox/Roman Catholic Consultation
in the United States, an official dialogue body of representatives from
both Churches, addressed this question and published its response to the
Balamand document. This message is an effort to share the reflections of
this Consultation with the clergy and the people of both Churches in order
to explain the Balamand Statement. The U.S. Consultation understands the
Balamand Statement as a step in the right direction, leading toward the
eventual overcoming of division between the Roman Catholic and the Orthodox
Churches.
UNDERSTANDING THE BACKGROUND
An international joint commission, established officially by the Orthodox
Church and the Roman Catholic Church, has been meeting since 1980 to discuss
possible ways of overcoming the division between them.
This division has many different aspects. There are differences in the Orthodox
and Roman Catholic beliefs about the Christian Faith, such as the teaching
about the Holy Spirit and about the organization of the Church, in particular,
the place of the Pope of Rome and his relationship with other bishops and
the body of the Church. There are differences in practice, in worship, and
in the style of expressing belief and in the way of living the Christian
Faith. There are also differences that arose in history in which one or
the other side feels it was wrongly treated.
But these discussions remain hopeful because there are many more things
that are held in common by both Churches that form a good foundation for
overcoming our disunity and working toward eventual full unity. Beliefs
about Jesus Christ, the Sacraments, the priesthood and the laity, and a
long common history are shared more fully by Roman Catholics and Orthodox
Christians than with many other church groups. In many ways they share a
common tradition. Yet, difficulties remain.
UNIATE/EASTERN CATHOLIC CHURCHES
One of the biggest problems between the two Churches has been the existence
for about 400 years of Churches under the Pope of Rome who originally were
Eastern Orthodox. The Orthodox have referred to these Churches as Uniate
Churches and the Roman Catholic Church calls them Eastern Catholic Churches.
In some places they are also known as Greek Catholic Churches. These Churches
exist in varying numbers in Ukraine, Romania, Russia, and other Central
and Eastern European countries, the Middle East, and the United States.
In their worship and practice of Christianity they are like the Orthodox.
In their way of Church order and governance, they are members of the Roman
Catholic Church.
For many centuries, the Roman Catholic Church thought of these Churches
as the way the two Churches might be reunited. The Orthodox Churches, in
contrast, held that the Uniate Churches not only could not serve as a unifying
link, but remained as serious obstacle to any progress in working toward
unity.
The situation in Eastern Europe became a great problem, when the political
situation changed radically with the fall of Communism. During the period
of Soviet dominance many of the Uniate Churches were disbanded or put under
Orthodox control. While many former Eastern Catholics accepted the new situation,
many did not, maintaining themselves as an "underground Church."
With the change in the political situation, the Eastern Catholic Churches
were legally restored. Many conflicts arose, often with church property
at the center of the disputes.
Many Orthodox responded bitterly to the revival of the Uniate Churches,
seeing them as a continuation of Roman Catholic attempts to undermine and
destroy the Orthodox Church. Many in the Roman Catholic Church saw the change
as an act of justice returning to normal existence an unjustly repressed
Church.
IMPACT ON THE DIALOGUE
Practical and theological disputes based on this new situation halted the
dialogue between the Churches on other matters until the Uniate/Eastern
Catholic situation could be addressed by the international commission. These
discussions produced a joint statement known as the Balamand Document. It
was issued in June of 1993 with the title "Uniatism, Method of Union
of the Past and the Present Search for Full Communion." It was the
result of meetings held in Freising, Germany (1990) and Arriccia, Italy
(1991). Balamand is an Orthodox Monastery and Seminary in Lebanon.
THE METHOD OF DIALOGUE
Many people, clergy and laity alike, do not understand what ecumenical dialogue
is. Often, ecumenical dialogue is confused with decisions of church councils
which are binding upon the members of the Church issuing them. Unlike such
ecumenical decisions, statements like the Balamand Statement are understood
to be reports on how members of the Dialogue or Consultation are developing
their understanding of the problems they are addressing. Their reports are
referred to the heads of their Churches and to the clergy and people for
their consideration and reflection. It is expected that there will be thoughtful
reflection, response, and examination before any official decisions can
be or should be made.
THE RESPONSE OF THE U.S. ORTHODOX/ ROMAN CATHOLIC CONSULTATION
An example of a response to an ecumenical document was the work of the U.S.
Orthodox/Roman Catholic Consultation. This body, is sponsored jointly by
the organization of the canonical Orthodox Churches in the U.S.A. and Canada
known as SCOBA (Standing Conference of Canonical Orthodox Bishops in the
Americas) and the U.S. Conference of Bishops of the Roman Catholic Church.
The U.S. Orthodox/Roman Catholic Consultation celebrated its thirtieth year
and fiftieth meeting in October 1995.
In 1994 this longest continuously functioning Roman Catholic/Orthodox dialogue
studied and responded to the Balamand Statement. It raised questions about
what was said at Balamand, while affirming much of what was included in
the document. The American "Response" did with the Balamand Statement
exactly what is supposed to be done with ecumenical dialogue statements
— it responded.
THE BALAMAND STATEMENT
The Balamand Statement expressed some very important new understandings
arising out of the dialogue between the Roman Catholic and Orthodox Churches.
One of the reasons it caused heated discussions was that it looked at the
Uniate/Eastern Catholic controversy in a new way.
Most readers of the Balamand Statement agree that it said three important things:
1) Uniatism as a way of achieving unity between the Orthodox and the Roman
Catholic Churches is wrong and should be abandoned;
2) The existing Eastern Catholic Churches have a right to continue to exist
and to pastorally serve their members;
3) The Orthodox and Roman Catholic Churches in a special — though not fully
defined — way remain "sister Churches" so that the goal of achieving
unity between them does not mean the conversion of one to the other.
The U.S. Orthodox/Roman Catholic Consultation, in its Response, studied
some ofthe questions Balamand raised. Here are some of issues it saw and
how it answered them.
QUESTIONS AND ANSWERS ABOUT BALAMAND
What was accomplished by the Balamand document?
The Balamand document said progress toward improved relations could be achieved
"by excluding for the future all proselytism and all desire for expansion
by Catholics at the expense of the Orthodox Church." If followed, this
policy on the part of Roman Catholics would radically change the role of
Uniatism with regard to the Orthodox. It is an important step in re-establishing
trust between Orthodox and Roman Catholics. It can be understood as a step
toward putting to an end Uniatism as a point of friction between the Orthodox
and the Roman Catholics.
What does Balamand call for, practically?
The American Response summarized the practical implications of this new
understanding of the Eastern Rite Churches:
- reciprocal exchanges of information about various pastoral projects;
- avoidance of those forms of philanthropic activity that might be
construed as attempts to buy new adherents to the detriment of the other
church;
- open dialogue at the local level;
- avoidance of all forms of violence;
- mutual respect for each other's places of worship and even sharing of
facilities when circumstances require;
- respect for the spiritual life and sacramental discipline of the other church;
- consultation before the establishment of new pastoral projects which
might unnecessarily parallel or even undermine those of the other
church in the same territory;
- dissipation of inherited prejudicial readings of the historical record,
especially in the preparation of future priests;
- resolving differences through fraternal dialogue, thus avoiding recourse
to the civil authorities or to merely legal principles when seeking
solutions to property disputes or other pressing practical problems;
- objectivity in the presentation of events and issues in the mass media.
What was the most important recommendation of the Balamand Statement?
The development of "a will to pardon." Both sides have complaints
against the other. The Response says: "We are all aware that the history
of relations between our two churches often has been a tragic one, filled
with persecutions and sufferings, but we must not remain prisoners of this
past ... the energies of our churches must be directed toward assuring
that "the present and the future conform better to the will of Christ
for his own." As for "whatever may have been the past, it must
be left to the mercy of God."
How can our churches and our faithful truly acquire this will to pardon?
The Balamand Document offers a very helpful proposal: "It is necessary
that the churches come together in order to express gratitude and respect
towards all, known and unknown ... who suffered, confessed their faith,
witnessed their fidelity to the Church, and in general, towards all Christians,
without discrimination, who underwent persecutions."
In the past, both sides sometimes "rebaptized" persons joining
their Church from the other. What does the Balamand Document say about this
practice?
This practice should stop, wherever it is taking place, on the basis of
ancient tradition in the Church. It has occurred in recent years as a result of
theological misunderstanding and the emotions aroused by the inter-Church
abuse.
What does Balamand say about proselytism?
Proselytism is the practice of deliberately seeking to make someone to become
dissatisfied with their own Christian Church with the purpose of having
them leave it and convert to one's own Church. Balamand rejects the practice
of proselytism between and by the Roman Catholic and Orthodox Churches.
It seeks to create a "serene atmosphere" for renewed progress
in dialogue "toward the reestablishment of full communion" between
the two Churches, especially in the light of the negative consequences of
the method of "Uniatism."
How, after all these years, can such a change come about in the
thinking of the churches about the Uniate/Eastern Catholic Church?
After the Roman Catholic Vatican II Council, thinking about the nature of
the Church has changed significantly. From understanding the Church as a juridical
(legal) body, the emphasis has come to understanding the Church on the basis
of reality of communion. Communion is the relationship between Christ and
the members of His body, the Church, and the relationship between the members
of the Church, that comes from being members of the Body of Christ. In theological
language this re-emphasis of the ancient Christian tradition about the nature
of the Church is called "communion ecclesiology."
In what ways are the two Churches "Sister Churches?"
The use of this venerable term in modern Orthodox/Catholic dialogue has
helped to place relations between our churches on a new footing. It is based
on their common and shared thousand year experienced reality together. The
concept of sister churches includes the notion of mutual respect for each
other's pastoral ministry. As the Balamand Document states, "bishops
and priests have the duty before God to respect the authority which the
Holy Spirit has given to the bishops and priests of the other church and
for that reason to avoid interfering in the spiritual life of the faithful
of that church." The concept also includes the notion of the co-responsibility
of our churches for "maintaining the Church of God in fidelity to the
divine purpose, most especially in what concerns unity." Bishops are
responsible not simply for the pastoral care of
their own faithful but also for the good estate and upbuilding of the whole
Church and for the evangelization of the world.
Doesn't the Balamand Statement support the continued existence of
Uniatism?
This is a criticism raised by some Orthodox. Depending on what is understood
by the word "Uniatism" the answer could be either "yes"
or "no." If what is meant by "Uniatism" is the continued
existence under the Pope of Rome of churches which use the Eastern liturgical,
theological and spiritual traditions, Eastern Catholics would continue to
exist until the time of the restoration of full communion between the Orthodox
and the Roman Catholic Churches.
But in the negative sense of the word "Uniatism" which in the
mind of the Orthodox is identified with proselytism, the Balamand document
repudiates Uniatism so that if its conclusions are followed, Uniatism as
a method designed to make Orthodox Christians members of the Roman Catholic
Church will be ended.
If implemented, wouldn't the Eastern Catholic Church cease to exist?
Again the answer is "yes" and "no." The Eastern Catholic
Church would cease to exist as a method of proselytizing Eastern Orthodox
Christians either as individuals or as Church bodies away from the Orthodox
Church into membership in the Roman Catholic Church. It would not, however,
violate the self-identity of Eastern Catholics, formed over hundreds of
years and affirmed by their experiences under the Communist regimes. Nevertheless,
Eastern Catholicism would no longer function to the detriment of the Orthodox
Church.
BALAMAND: A STEP IN THE RIGHT DIRECTION
There is a good reason why the Balamand Document has opened up discussion
and controversy. It has broken through some of the stereotypes Orthodox
and Roman Catholics have had about themselves and about the other. It points
both Churches to their common and shared history and seeks to help us recover
the vision of an earlier tradition where local Churches understood their
unity in terms of their communion in faith and sacraments with Christ and
among themselves. For both Orthodox and Roman Catholics including Eastern Catholics, this demands a
willingness to pardon and a willingness to overcome our disunity.
If Christians can allow the Christ's prayer "that all may be one"
to move them to take gradual and tentative steps toward that visible unity,
the Balamand document has served its purpose in eliminating a serious stumbling
block in Orthodox - Roman Catholic relations.
The Balamand Document is a step in the right direction.
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