***

Ladies and Gentlemen,
Dear Friends,

I am pleased to welcome the members of the Catholic Philanthropy Network on the occasion of your pilgrimage, symposium and retreat in the Eternal City.  It is my hope that these days of reflection and prayer at the tombs of the Apostles and martyrs will increase your love for the Church and your commitment to the spread of the Gospel and the building up of Christ’s kingdom of holiness, justice and peace.

In these days, as you know, the Church has been engaged in a process of reflection on her nature as a “synodal” community, grounded in our shared baptismal dignity and co-responsibility for the Church’s mission as we face a time of epochal change and its consequences for the future of our human family.  I am especially grateful for the support that you give to the offices of the Holy See that seek to discern the signs of the times and to help the universal Church to respond with wisdom, charity and foresightedness to the needs and challenges of the present moment.  At the same time, I thank you for your quiet encouragement of so many initiatives that enrich the life and apostolate of the Church in the United States.  Thank you, thank you very much.

As a “network”, FADICA is naturally “synodal” in that it counts on the common vision, commitment and cooperation of so many individuals, families and foundations.  I ask that this synodal spirit of solidarity and generous concern for others will always be nurtured by a sense of gratitude for the abundant gifts the Lord has bestowed upon us and an ever deeper experience of the transforming power of his love.  Love always transforms, changes things.

I commend all of you to that love, which we have within us and must share, a love revealed in the Sacred Heart of the Savior, and pray that you and all the members of the Catholic Philanthropy Network will “keep experiencing the joy born of our efforts to share the love of Christ with others” (cf. Encyclical Dilexit Nos, 216).  I bless you and your families, and I ask you, please, not to forget to pray for me.  Pray for me, but pray for me and not against.

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***

Your Grace,
Dear brothers in Christ!

This is certainly a joyful day in the long history of our Churches, for it is the first time that the Holy Synod of the Venerable Syro-Malankara Mar Thoma Church has visited the Church of Rome to exchange the embrace of peace with its Bishop. I am grateful for your presence and for your words of friendship. I welcome each one of you and I ask you to convey my best wishes for good health to your Metropolitan, His Beatitude Theodosius Mar Thoma. My greeting likewise goes to all the faithful: “Grace to you and peace from God our Father and the Lord Jesus Christ” (Rom 1:7).

Your Church, heir to both the Syriac tradition of the Saint Thomas Christians and the Reformed tradition, rightly defines itself as a “bridge Church” between East and West. As Your Grace pointed out, the Mar Thoma Church has an ecumenical vocation and it is no coincidence that it became involved in the ecumenical movement early on, establishing a number of bilateral contacts with Christians of different traditions. The first meetings with the Church of Rome took place at the time of the Second Vatican Council, in which His Grace Philipose Mar Chrysostom, the future Metropolitan, participated as an Observer. These are the small steps that bring us closer.

In recent years, Providence has permitted new relations to develop between our Churches. I remember in particular when, in November 2022, I had the joy of receiving you, dear Metropolitan Barnabas. These contacts of ours led to the start of an official dialogue: the first meeting took place last December in Kerala and the next is to take place in a few weeks. I rejoice at the beginning of this dialogue, which I entrust to the Holy Spirit and which I hope will hasten the day when we will be able to share the same Eucharist, in fulfilment of the Lord’s prophecy: “They shall come from east and west and sit at table” (cf. Mt 8:11).

In this journey of dialogue, I would like to highlight two perspectives: synodality and mission.

As for synodality, it is significant that you wished to make this visit as the Holy Synod, since your Church is by tradition essentially synodal. As you may know, a few days ago the Catholic Church concluded a Synod on synodality, which was also attended by fraternal Delegates from other Christian traditions who enriched our reflections. One of the convictions expressed is that synodality is inseparable from ecumenism, for both are based on the one Baptism we have received and on the sensus fidei in which all Christians share by virtue of Baptism itself. The Final Document of that Assembly states that we must not only “pay greater attention to the synodal practices of our ecumenical partners, both in the East and in the West”, but also “imagine ecumenical synodal practices, up to and including forms of consultation and discernment on matters of shared and urgent concern” (No. 138). Your Church, I am sure, can help us on this journey of ecumenical synodality. I am reminded of what the great Zizioulas said about Christian unity. He was a great man, a man of God. He said: “I know the date when there will be full unity between the Churches”. What is the date? “The day after the Last Judgement”. He added: “But, in the meantime we must walk together, pray together and work together”. All together.

Another perspective is that of mission. Indeed, synodality and ecumenism are likewise inseparable because both have as their goal a more effective witness on the part of Christians. Nevertheless, mission is not only the goal of the ecumenical journey; it is also its means. I am convinced that working together to bear witness to the Risen Christ is the best way for us to draw closer together. For this reason, as our recent Synod proposed, it is my hope that one day we can celebrate an ecumenical Synod on evangelization (cf. ibid.), everyone together. This Synod will help to guarantee, through prayer, reflection and our common commitment, a better Christian witness, “so that the world may believe” (Jn 17:21). Here too, I am certain that the Mar Thoma Church, which possesses this missionary dimension, has much to offer. But we all must do it together.

Dear brothers in Christ, once again I thank you for your visit. I entrust myself to your prayers and assure you of my own. If you wish, we may now conclude by reciting together the Lord’s Prayer.

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The Joint Christological Declaration, signed on 11 November 1994 by Saint John Paul  II and Catholicos Patriarch Mar Dinkha IV, put an end to 1.500 years of Christological  controversy dating back to the Council of Ephesus (431).

His Holiness Mar Awa III was accompanied by the members of the Joint Commission for  Theological Dialogue between the Catholic Church and the Assyrian Church of the East,  which was established by the same Declaration and which has recently initiated a new  phase of dialogue on the liturgy in the life of the Church.

On this occasion, the Holy Father announced the inclusion in the Roman Martyrology of St Isaac of Nineveh, also known as Isaac the Syrian, one of the most venerated Fathers of  the Syro-Oriental tradition.

Isaac of Nineveh, a monk and bishop in the second half of the 7th century, belonged to  the pre-Ephesian tradition, i.e. the Churches of the Assyrian-Chaldean tradition. Born in  present-day Qatar, where he had his first monastic experience, he was ordained bishop of  Nineveh, near present-day Mosul (Iraq), between 676 and 680, by the Catholicos of  Seleucia-Ctesiphon, George I. After a few months as bishop, he asked to return to  monastic life and retired to the monastery of Rabban Shabur in Beth Huzaye (in present day southwestern Iran). There, he composed several collections of ascetic-spiritual  discourses that made him famous.

Despite belonging to a Church that was no longer in communion with any other, because  it had not accepted the Council of Ephesus of 431, Isaac’s writings were translated into  all languages spoken by Christians: Greek, Arabic, Latin, Georgian, Slavonic, Ethiopian,  Romanian and others. Isaac thus became an important spiritual authority, especially in  monastic circles of all traditions, which quickly venerated him among their saints and  fathers.

The inclusion of Isaac the Syrian in the Roman Martyrology proves that holiness did not  stop with separations and exists across denominational boundaries. As the Second  Vatican Council declared: ‘It is right and salutary to recognize the riches of Christ and  virtuous works in the lives of others who are bearing witness to Christ, sometimes even  to the shedding of their blood.’ (Unitatis Redintegratio 4). St. John Paul II, for his part,  declared that “the communio sanctorum speaks louder than the things which divide us”  (Tertio Millenio Adveniente 37) and that “in a theocentric vision, we Christians already  have a common Martyrology” (Ut Unum Sint 84).

The recent Synod on Synodality also recalled that ‘the example of saints and witnesses to  the faith of other Churches and Christian Communions is a gift we can receive by  including their memory in our liturgical calendar’ (Final Document 122).

It is hoped that the inclusion in the Roman Martyrology of Isaac of Nineveh, a witness to  the precious Christian spiritual heritage of the Middle East, will contribute to the  rediscovery of his teaching and to the unity of all Christ’s disciples.

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***

“The glory that you have given me I have given them” (Jn 17:22).  These words from Jesus’ prayer before his Passion can be applied above all to the martyrs, who received glory for the witness they bore to Christ. In this place, we remember the First Martyrs of the Church of Rome. This Basilica was built on the site where their blood was shed; the Church was built upon their blood. May these martyrs strengthen our certainty that, in drawing closer to Christ, we draw closer to one another, sustained by the prayers of all the saints of our Churches, now perfectly one by their sharing in the paschal mystery. As we read in the Decree on Eucmenism Unitatis Redintegratio, whose sixtieth anniversary we are celebrating, the closer Christians are to Christ, the closer they are to one another (cf. 7).

On this day, when we commemorate the opening of the Second Vatican Council, which marked the official entry of the Catholic Church into the ecumenical movement, we are gathered together with the fraternal delegates, our brothers and sisters of other Churches. I make my own the words that Saint John XXIII spoke to the Observers at the opening of the Council: “Your much-appreciated presence here and the emotion that fills my heart as a priest, as a Bishop of the Church of God… encourage me to confide to you the longing of my heart, which burns with the desire to work and suffer for the dawn of the day when Christ’s prayer at the Last Supper will be fulfilled for all” (13 October 1962). Accompanied by the prayers of the martyrs, let us enter into that same prayer of Jesus, and make it our own in the Holy Spirit.

Christian unity and synodality are linked. In fact, “the path of synodality is what God expects of the Church of the third millennium” (Address for the Fiftieth Anniversary of the Institution of the Synod of Bishops, 17 October 2015), and it must be travelled by all Christians. “The journey of synodality… is and must be ecumenical, just as the ecumenical journey is synodal” (Address to His Holiness Mar Awa III, 19 November 2022). In both processes, it is not so much a matter of creating something as it is of welcoming and making fruitful the gift we have already received.  And what does the gift of unity look like? The Synod experience is helping us to discover some aspects of this gift.

Unity is a grace, an unexpected gift. We are not its driving force; the true driving force is the Holy Spirit who guides us towards greater communion. Just as we do not know beforehand what the outcome of the Synod will be, neither do we know exactly what the unity to which we are called will be like. The Gospel tells us that Jesus, in that great prayer of his, “looked up to heaven”: unity does not come primarily from the earth, but from heaven. It is a gift whose timing and manner we cannot foresee. We must receive it by placing “no obstacle in the ways of divine Providence and [allowing] no preconceived judgements [to] impair the future inspirations of the Holy Spirit”, as the Council’s Decree goes on to say (Unitatis Redintegratio, 24). As Father Paul Couturier used to say, Christian unity must be implored “as Christ wills” and “by the means he wills”.

Another lesson that we can learn from the synodal process is that unity is a journey: it grows gradually as it progresses. It grows through mutual service, through the dialogue of life, through the cooperation of all Christians that “sets in clearer relief the features of Christ the Servant” (Unitatis Redintegratio, 12). But we, for our part, must walk by the Spirit (cf. Gal 5:16-25); or, as Saint Irenaeus says, as tôn adelphôn synodía, as “a caravan of brothers.”  Christian unity grows and matures through a common pilgrimage “at God’s pace”, like that of the disciples on the way to Emmaus who journeyed with the risen Jesus at their side.

A third lesson is that unity is harmony. The Synod is helping us to rediscover the beauty of the Church in the variety of its faces. Thus unity is not uniformity, or the result of compromise or counterbalance. Christian unity is harmony among the diversity of charisms awakened by the Spirit for the building up of all Christians (cf. Unitatis Redintegratio, 4). Harmony is the way of the Spirit, for he is, as Saint Basil says, harmony itself (cf. In Ps. 29:1).  We need to pursue the path of unity by virtue of our love for Christ and for all the people we are called to serve. As we travel along this path, let us never allow difficulties to stop us! Let us trust the Holy Spirit, who draws us to unity in the harmony of a multi-faceted diversity.

Lastly, like synodality, the unity of Christians is essential to their witness: unity is for the sake of mission. “That they may all be one… so that the world may believe” (Jn 17:21).  This was the conviction of the Council Fathers when they declared that our division “scandalizes the world, and damages the holy cause of preaching the Gospel to every creature” (Unitatis Reintegratio, 1). The ecumenical movement evolved from the desire to bear common witness: to witness alongside one another, not standing apart from or, worse yet, at odds with one another. In this place, the Roman protomartyrs remind us that today too, in many parts of the world, Christians of different traditions are laying down their lives together for their faith in Jesus Christ, embodying an ecumenism of blood. Their witness speaks more powerfully than any words, because unity is born of the Cross of the Lord.

Before beginning this Assembly, we celebrated a penance service. Today, too, we express our shame at the scandal of division among Christians, the scandal of our failure to bear common witness to the Lord Jesus. This Synod is an opportunity to do better, to overcome the walls that still exist between us. Let us focus on the common ground of our shared Baptism, which prompts us to become missionary disciples of Christ, with a common mission. The world needs our common witness; the world needs us to be faithful to our common mission.

Dear brothers and sisters, it was before an image of the Crucified Christ that Saint Francis of Assisi received the call to restore the Church. May the Cross of Christ also guide us on our daily journey towards full unity, in harmony with one another and with all creation: “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Col 1:19-20).

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The group asked both Christian leaders that the joint celebration of the Resurrection next year not be an exception, but become a regular practice for all Christian Churches—another step towards unity, in preparation for the upcoming Second Millennium of Redemption in 2033, when the 2000th anniversary of Christ’s Resurrection will be celebrated.

«Pasqua Together 2025» was born with the upcoming extraordinary anniversary in mind. In 2025, the date of Easter in both the Gregorian and Julian calendars will coincide, meaning Christians from both Western and Orthodox Churches will celebrate Easter on the same day. Additionally, the 1700th anniversary of the First Ecumenical Council of Nicaea, which promulgated the Nicene Creed and addressed the date of Easter, will also be commemorated.

We now offer the words that the Pope addressed to them during the audience.

***

Dear brothers and sisters,

I welcome you with the words of Saint Paul: “Grace to you and peace from God our Father and the Lord Jesus Christ” (Rom 1:7). I greet Cardinal Kurt Koch, Prefect of the Dicastery for Promoting Christian Unity, and I thank you for your words.

You represent different organizations and communities: first of all the Christian confessions you belong to, then Lay Associations and Movements, and finally the various spheres of action that unite you, such as politics and the preparation for the coming Second Millennium of Redemption in 2033 and other similar initiatives.

The Pasqua Together initiative carries out common projects in all these fields. I congratulate you and encourage you to continue. Indeed, your commitment in these areas will surely help you to avoid letting the important occasion of 2025 pass by in vain. Next year, which is an ordinary Jubilee year for the Catholic Church, the celebration of Easter will coincide in the calendars of all Christians. Along with this important sign, we will also commemorate the 1700^th anniversary of the celebration of the first Ecumenical Council of Nicaea. In addition to promulgating the Symbol of Faith, this council also dealt with the issue of the date of Easter because different traditions had already arisen by then.

On more than one occasion, I have been asked to seek a solution to this issue, so that the common celebration of the Day of the Resurrection may no longer be an exception, but rather become the norm. I therefore encourage those who are committed to this journey to persevere, and to make every effort in the search for a shared agreement, avoiding anything that may instead lead to further divisions among our brothers and sisters.

Above all, however, I would like to share with everyone a thought, which takes us back to the heart of the issue: Easter does not take place by our own initiative or by one calendar or another. Easter occurred because God “so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life” (Jn 3:16). Let us not forget the primacy of God, his primerear, his having taken the first step. Let us not close ourselves within our own ideas, plans, calendars, or “our” Easter. Easter belongs to Christ! Moreover, it is good for us to ask for the grace to be ever more his disciples, allowing him to be the one to show us the way we should follow. We must humbly accept the invitation he one day made to Peter to follow in his footsteps, and not to think as human beings do, but as God does (cf. Mk 8:33).

Let us therefore seek to reflect, share and plan together, keeping Jesus before us, grateful for his call and eager, in unity, to become his witnesses, so that the world may believe (cf. Jn 17:21). We need to walk together. To do so, it will help us if we begin from Jerusalem like the Apostles, who proclaimed the message of the Resurrection to the whole world starting from that holy city. Let us also turn, today, to the Prince of Peace in order to pray that he give us his peace.

Dear brothers and sisters, may the Lord bless and reward you for what you do. I thank you for this meeting. I pray for you, and please do not forget to pray for me.

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The total weekly attendance at regular services increased from an average of 28,300 in 2022 to 30,300 in 2023. While this rise is encouraging, it still falls short of the 2019 average of 36,800, signaling that English cathedrals continue to feel the effects of the pandemic.

Visitors Near Pre-Pandemic Levels

In contrast to the slower return of worshippers, visitor numbers have nearly reached pre-pandemic heights. In 2023, 9.35 million people visited English cathedrals, just shy of the 9.38 million recorded in 2017. This represents a significant jump from the 2022 figures, which saw 1.4 million fewer visitors. However, while overall visitation numbers have surged, the increase in paid or donation-based entries lagged, rising by only 45,000.

Notably, Westminster Abbey—although not included in the overall data due to its status as a royal institution—also saw a significant rise in visitors, with 1.36 million people visiting in 2023, up by 90,000 from 2019.

Cathedrals as Centers of Worship and Community

In a preface to the report, Dr. Ken Eames, the lead statistician for the Church of England, highlighted the multifaceted role of cathedrals in modern society. «Cathedrals are more than just places of worship; they are centers of welcome, history, education, celebration, and contemplation,» Dr. Eames wrote. His remarks underscored the continued importance of these sacred spaces in an evolving world.

The data collected from 42 English cathedrals and Westminster Abbey covered a range of categories, including Sunday and weekday services, Easter and Christmas attendance, special services, and rites such as baptisms, weddings, and funerals. Information on musical activities, volunteering, and visitor engagement was also included.

Christmas Services Show Mixed Recovery

Although regular attendance is still climbing back to pre-pandemic levels, Christmas services in 2023 saw a brighter picture for some cathedrals, with several reporting that their numbers had surpassed 2019 figures. Overall, Christmas attendance in 2023 reached 124,500, marginally higher than the 124,300 seen in 2013, but still lower than the 132,300 recorded in 2019.

Meanwhile, graduation ceremonies at cathedrals in 2023 attracted a larger crowd than before the pandemic, with 357,000 people attending. However, this was a noticeable drop from the 437,000 recorded in 2022, signaling potential fluctuations in public gatherings. 

Volunteer Numbers on the Rise

The number of volunteers serving in English cathedrals also experienced growth in 2023, increasing to 13,300 from 12,500 the previous year. Despite this improvement, volunteer numbers remain below the 2019 figure of 15,700, highlighting that cathedrals are still working to rebuild their support networks post-pandemic.

Looking Forward

The report’s findings suggest that English cathedrals are gradually regaining their place as hubs of worship and community engagement, but full recovery will take time. The increase in visitors and volunteers, along with strong Christmas and graduation attendance, are positive signs, yet the lingering gap in weekly service attendance serves as a reminder of the lasting impact of the pandemic on religious life. With continued efforts to welcome back worshippers and visitors alike, cathedrals remain hopeful for a complete resurgence in the coming years.

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Bartholomew I revealed that both religious leaders have agreed to celebrate this important anniversary at the end of May. Up to now, the Holy Father had mentioned this event as a possibility, but now the Patriarch has confirmed the date.

This meeting will not only be a historical celebration, but also an opportunity for the Orthodox and Catholic Churches to discuss the possibility of unifying the date of Easter. At present, these Churches celebrate Easter on different dates, due to the use of the Gregorian (Catholics) and Julian (Orthodox) calendars. Although the Assembly of the Orthodox Bishops of Istanbul has shown its support to a common date, a concrete proposal is yet to be presented. In 2025, Easter will fall on the same day, April 20, for both Christian Traditions.

Pope Francis’ trip will have a broader framework, namely, the 2025 Ordinary Jubilee. Added now, to the more than eighty celebrations foreseen for the Holy Year, is this journey to Turkey, one of the most important ecumenical events in the history of the Church.

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However, the Ukrainian Parliament’s resolution has been contested publicly by Pope Francis during an address in Saint Peter’s Square on Sunday, August 25. The Holy Father said clearly:

“(. . . ) thinking of the rules of law adopted recently in Ukraine a fear assails me for the liberty of one who prays, because one who truly prays always prays for all. There is no harm in praying. If someone does harm to his people, he will be culpable of this, but he cannot have harmed for having prayed. Hence, let one pray who wants to pray in what he considers his Church. Please, let no Christian Church be abolished, directly or indirectly. Churches are not to be touched!”

The Pope’s statement came a day after Ukraine celebrated “Independence Day.”

Following is the press release issued by the Patriarchate of Moscow in response to the Ukrainian Parliament’s measure. In it they identify the Greek-Catholic Church (in communion with Rome) as partisan of the project, and it also mentions the request for religious leaders’ help in face of the measure. The Pope’s words are to be placed in this second ambit.

* * *

On August 20, 2024, Ukraine’s Supreme Rada approved on the second reading the draft law “On the Protection of the Constitutional Order in the Sphere of Religious Organizations,” which makes it possible to prohibit judicially the activity of any religious community in the territory of Ukraine, if it is “affiliated” to a religious organization in Russia. The conclusion of a ”religious proficiency” will suffice for a corresponding judicial decision, which in conditions of a “witch hunt” could be falsified.

The initiators and partisans of the draft law in Ukraine — top level State officials, deputies of the Supreme Rada, politicians and extreme right public figures, representatives of schismatic organizations and of the Ukrainian Greek-Catholic Church — do not conceal the fact that the draft law is addressed directly against the Ukrainian Orthodox Church; that the objective of this law is its liquidation and that of all its communities or their forced conversion to other religious organizations. Hundreds of monasteries, thousands of communities and millions of Orthodox believers in Ukraine will remain outside the legal framework, lose their property and their place of prayer.

During the years 2014-2023, the Russian Church’s Holy Synod repeatedly pointed out the pressure on the Ukrainian Orthodox Church, which undoubtedly has characteristics of an anti-religious State policy. The approval of today’s law is a testimony of the regime’s impotence, which in the course of its political existence has sought systematically, step by step, to weaken, divide and destroy the Ukrainian Orthodox Church.

The Primate of the Russian Orthodox Church has repeatedly addressed organizations of the UN, OSCE systems and the Council of Europe, as well as the leaders of world religious communities, attesting to the persecution of believers in Ukraine. Despite the fact that many human rights experts and organizations in the West have acknowledged the violations of believers’ rights of the Ukrainian Orthodox Church, this has not hindered the approval of the draft law, which destroys the very concept of freedom of conscience and basic human rights.

The constant background of the policy of persecution against the Church is a slanderous anticlerical campaign of the Ukrainian media that has gone on for years, directed to defame canonical Orthodoxy, causing and justifying massive assaults on churches called “voluntary transitions.” These assaults are organized by partisans of schism and radical nationalists with the support of the local Authorities, the Security Services and the Forces of Order. Assaults and attempted assaults have also been carried out against major monasteries of the Ukrainian Orthodox Church, with the forced eviction of its inhabitants.

Direct pressure on the Ukrainian Orthodox Church, its episcopate and clergy continues by the Ukrainian Security Services. In addition to the threats and blackmail, this pressure has been manifested in the opening of dozens of fabricated criminal cases and unjust sentences for political motives. Several hierarchs and pastors of the Ukrainian Orthodox Church have been arrested, imprisoned and unjustly condemned.

In various regions and locations of Ukraine, the local Authorities have directly “prohibited” the activity of the Ukrainian Orthodox Church, closing their churches by force, hindering religious services and illegally confiscating terrains under their monasteries, churches and shrines.

Unable to weaken the canonical Church in Ukraine, or undermine its unity, the local Authorities have taken a step to prohibit it directly.

Given its scale and centralized character, this measure could surmount all the previous historical repressions against the Ukrainian Orthodox Church, including the persecutions during the Greek-Catholic union of Brest, and is comparable to very sad historical precedents such as the persecutions in the Roman Empire under Nero and Diocletian, the so-called de-Christianization of France during the French Revolution of the 18^th century, the atheistic repressions in the Soviet Union and the destruction of the Albanian Orthodox Church in the ‘60s under Enver Hoxha’s regime.

The approved draft law is incompatible with the notions of a State of Law, it is a political declaration geared to legalize the destruction of the majority religious community. The law establishes criteria that makes it possible to identify a group of people that are related by their belonging to the Ukrainian Orthodox Church and apply political reprisals to them.

With special bitterness, it is necessary to point out the negative role of Bartholomew, Patriarch of Constantinople and the hierarchs related to him. With their unilateral, hasty and contrary actions to the spirit of the sacred canons, have done no more than aggravate the ecclesiastical schism in Ukraine, without healing it. The leaders of the schismatics recognized by the Phanar have demanded with special ferocity the approval of the law that prohibits de facto the Ukrainian Orthodox Church. And Patriarch Bartholomew, who previously approved publicly the criminal persecution and arrests of its hierarchs and clerics, now, like the high priests Annas and Caiaphas, openly supports the actions of the Government, whose objective is to crucify and destroy the canonical Church in Ukraine. Thus, the Patriarch of Constantinople assumes a personal responsibility for the organization of the persecution of believers of the Ukrainian Orthodox Church.

Expressing our firm conviction that the Gates of Hell will not prevail against the Church of Christ (Matthew 16:18), as the harshest persecutions before did not prevail; and that Orthodox Christians of Ukraine will face with courage and firmness the new tests that await them and overcome them with the strength of the One who loved us (Romans 8:37), — we call for the fulness of all world Orthodoxy to intensify their prayers for the Ukrainian Orthodox Church, which suffers for the Word of God and for the testimony of Jesus Christ (Revelation 1:9).

We make an urgent appeal to international human rights organizations to react immediately and objectively to the flagrant oppression of believers in Ukraine.

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The report, titled “New Things: A Theological Investigation of New Church Initiatives Across 11 Dioceses of the Church of England,” reveals that approximately 900 new communities have been established over the past decade across 11 dioceses. However, none of these dioceses used the word «church» as the primary descriptor for these new entities. This trend highlights a broader shift in ecclesiological language and practice within the Church of England.

Commissioned by the Centre for Theology and Community at Cranmer Hall in Durham, the report is based on research conducted between November 2022 and June 2023. The author, Reverend Will Foulger, who serves as the Vicar of St Nicholas’s in Durham, notes that each of the 11 dioceses surveyed is developing what he describes as a «unique ecclesiology.» The study found that six dioceses primarily used the term “worship” to describe these new initiatives, two referred to them as “congregations,” and seven used the term “community.” Only one diocese relied on terminology explicitly rooted in Anglican tradition.

This divergence in language and practice has led to a fragmented understanding of what constitutes a church within the Church of England, raising concerns about the potential for unity among its local churches. The report questions whether the Church can maintain cohesion if there is a fundamental difference in how its congregations understand their own identity. It also critiques the vague definitions and fragile theological underpinnings of these new terms.

One of the most significant shifts identified in the report is the rapid adoption of this new ecclesiastical language, which is already shaping the mission and ministry of the dioceses involved. This change prompts a broader reflection on whether the emergence of these new forms of Christian communities is compelling the Church to redefine what it considers to be a church within the Anglican tradition.

The report also contextualizes its findings within the broader framework of the Church’s national Vision and Strategy for the current decade. One of the strategy’s key priorities is to foster a “mixed ecology” of church communities across England, aiming to provide everyone with access to a vibrant faith community. This includes the creation of new churches alongside traditional parish structures. The plan, which was announced in 2021, aims to establish over 10,000 new worshiping communities within the next decade, supported by substantial investment through the Strategic Development Fund (SDF).

However, the report suggests that the conversation around these new church initiatives has often been polarized between those who are deeply engaged in ecclesiological reflection and those focused on achieving significant impact. This division has left some parts of the Church, particularly those with a strong commitment to traditional ecclesial forms and practices, feeling excluded from the discourse on new church creation.

Another critical finding of the report is the minimal representation of Catholic tradition within these new communities. Of the 900 initiatives, only five could be considered to align with Catholic practices. This imbalance, according to the report, reflects the evangelical drive behind much of the new church planting activity, which may alienate those from more Catholic backgrounds due to the inherently vague definition of what constitutes a church in this context.

The report concludes by emphasizing the need for a deeper theological reflection on the purpose and goals of these new church initiatives. It argues that without a robust theological foundation, the current conceptual frameworks are vulnerable to being influenced by secular business and management theories rather than rooted in Anglican tradition. The Church of England, it suggests, must critically examine its approach to church planting to ensure that its practices align with its theological convictions.

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This move arises in a context of growing tension between Estonia and Russia, exacerbated by the Moscow Patriarchate’s support of Russia’s war against Ukraine. The Estonian Government pressured repeatedly for a total separation of the Estonian Orthodox Church from its Russian counterpart, in line with its rejection of the conflict. As a result of these tensions, Metropolitan Eugeni (Reshetnikov), leader of the Estonian Orthodox Church and Russian citizen, felt obliged to leave the country in February, after the Estonian Authorities refused to renew his residence permit. From exile,  Eugeni directed the meeting through a video link.

Parallelly, Estonia’s Orthodox Church has initiated conversations with the Estonian Government to explore the possibility of unification with the Apostolic Orthodox Church of Estonia, which is under the jurisdiction of the Ecumenical Patriarchate of Constantinople. Although the Estonian Orthodox Church has addressed this topic in an indirect way, it has expressed the hope  that both Orthodox communities in Estonia can overcome their existing differences and reach a reconciliation based on mutual respect. and canonical principles.

In this context, Bishop Daniel (Lepisk), recently consecrated as the principal figure of Estonia’s Orthodox Church, met with representatives of the Ministry of the Interior to discuss measures to reduce the influence of Moscow’s Patriarchate on the local Church. The negotiations with the Apostolic Orthodox Church of Estonia could begin in the Fall, as Daniel pointed out on Estonian television.

In a country where the majority of the population does not ascribe to any religious community, this reconfiguration of the Orthodox Church could have a significant impact on Estonia’s spiritual panorama. According to the 2021 census, only 16% of the population identifies with Orthodox Christianity, whereas the Lutheran Church, historically influential in the region, had the support of 8% of the citizens.

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