AAS 80 - La Santa Sede

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940 Acta Apostolicae Sedis - Commentarium Officiale Indoles tamen Byzantina huiusce hereditatis ab initio in novam formam rationemque est traducta: lingua cultusque humanus Slavorum facta sunt novus ambitus eorum quae usque adhuc modo Byzantino erant expressa in ipsa urbe principe Imperii Orientis et in omnibus partibus, per saecula cum illa coniunctis. Ita verbum Dei et gratia cum illo conexa ad Slavos orientales ratione iis propiore pervenerunt, quod attinet ad cultum humanum et rem geographicam. Slavi illi, verbum accipientes omni cum oboeditione fidei, id eodem tempore exprimere voluerunt cogitandi rationibus sibi propriis proprioque sermone. Sic peculiaris illa « Slavica culturae inductio » quoad Evangelium et Christianismum est effecta, quae cum praeclaro opere Sanctorum Cyrilli et Methodii conectitur, qui ex urbe Constantinopoli Christianismum, Slavis accommodatum, Magnae Moraviae et, per discipulos suos, populis Paeninsulae Balcanicae attulerunt. Sic igitur Sanctus Vladimirus et incolae regionis Rus' Kioviensis Baptismum ab urbe Constantinopoli, maxima sede Orientis christiani, acceperunt et, per eam, novella Ecclesia penetravit in ambitum ditissimi illius veluti patrimonii Byzantini, eius hereditatis fidei, vitae ecclesialis, animorum culturae. Eiusmodi patrimonium statim patuit amplae multitudini Slavorum orientalium atque facilius in proprium eorum usum potuit converti, quia ab initio eius transmissio opera amborum Sanctorum Fratrum Thessalonicensium provehebatur. Sacra Scriptura ac libri liturgici e sedibus culturalibus religiosis Slavorum advenerunt, qui linguam liturgicam ab illis inductam acceperant. Vladimirus, pro prudentia sua et perspicientia, sollicitudine de Ecclesiae populique bono motus, in liturgiam, loco linguae Graecae, linguam palaeoslavicam induxit « quam efficax instrumentum effecit ad veritates divinas iis tradendas, qui eo utebantur sermone ». 8 Quemadmodum in Epistula Encyclica Slavorum apostoli 9 scripsimus, Sancti Cyrillus et Methodius, quamvis conscii essent maioris praestantiae — quoad cultum humanum ac theologiam — hereditatis Graecae-Byzantinae, 8 Ep. Enc. Slavorum Apostoli, 12: <strong>AAS</strong> 77 (1985), p. 793. ' Cfr. ibid., nn. 11-13: <strong>AAS</strong> 77 (1985), pp. 791-796.
Acta Ioannis Pauli Pp. II 941 quam secum portaverant, ausi sunt tamen, in bonum gentium Siavicarum, alia uti lingua atque etiam alia ingeniorum cultura ad fidem annuntiandam. Hoc sane modo lingua palaeoslavica in Baptismo regionis Rus' effecta est instrumentum magni momenti, imprimis ad evangelizationem pertinens, ac deinde ad ipsam singularem progressionem futuri illius veluti patrimonii culturalis earum gentium; quae progressio in multis partibus thesaurus vitae cultusque humani totius hominum generis evasit. Oportet enim firmiter asserere, si fidem habere volumus veritati historicae, secundum mentem amborum Sanctorum Fratrum Thessalonicensium una cum lingua Slavica in regionem Rus' invectum esse morem Ecclesiae Byzantinae, quae tum temporis adhuc plena communione cum Ecclesia Romana coniungebatur. Quae traditio postmodum modo singulari et fortasse non iterabili processit, utpote innixa in cultu humano domestico atque etiam adiuta necessitudinibus cum finitimis populis occidentis. 4. Plenitudo temporis igitur, quod ad Baptismum attinet populi regionis Rus', venit sub finem primi millennii, cum Ecclesia erat indivisa. Deo gratias simul agere debemus de hoc eventu, qui aetate nostra auspicium est atque spes. Deus voluit ut mater Ecclesia, visibiliter in unitate composita, in sinum suum, iam Nationibus ac populis refertum, atque tempore missionalis propagationis sive in oriente sive in occidente, reciperet hanc novam filiam suam, ad ripas fluminis Borystenis ortam. Erat tum Ecclesia orientis et Ecclesia occidentis, quarum utraque secundum traditiones proprias theologicas, disciplinares, liturgicas erat progressa, conspicuas quidem exhibens discrepantias, sed exstabat plena communio inter orientem et occidentem, Romam inter et Constantinopolim, inter quas mutuae intercedebant rationes. Fuit Ecclesia indivisa orientis et occidentis, quae Ecclesiam Kioviensem recepit atque adiuvit. Princeps domina Olga iam ab Ottone I imperatore petierat et acceperat anno DCCCCXCI episcopum, « qui ostenderet eis viam veritatis », id est Adalbertum Trevirensem, monachum, qui reapse Kioviam se contulit, ubi vero paganitas
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II INDEX DOCUMENTORUM CHRONOLOGICO
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A Ablewicz G., 1815. Aboudou S., 10
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OCTOGESIMUM VOLUMEN COMMENTARII OFF
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AAS 80 - La Santa Sede

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