AAS 80 - La Santa Sede

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952 Acta Apostolicae Sedis - Commentarium Officiale V 12. Dum viam Oecumenismi percurrit, Ecclesia catholica obtutum defigit in missione sanctorum Fratrum Thessalonicensium, ut in Epistula Encyclica Slavorum Apostoli diximus. In eorum missione peculiaris « prophetismus oecumenicus » est significans, quamvis ambo tempore sint operati, in quo Christianitas erat indivisa. Eorum missio in Oriente originem cepit, sed eius progressio in lumine posuit vincula, quibus cum Roma, cum Petri <strong>Sede</strong> iungebantur. Illorum perspicientia apostolica « koinoniae » in Ecclesia altius in dies intellegitur hac aetate, qua augescens desiderium exardescit unitatis omnium Christianorum et colloquii oecumenici. Illae praesenserunt necessarium esse ut novae Ecclesiae — respectu habito differentiarum ac disceptationum in dies crescentium — servarent et solidarent plenam et visibilem communionem unius Ecclesiae Christi. Illae quidem ortae sunt veluti in agro proprietatem exhibente variorum populorum et ad eas pertinentium regionum culturalium, verumtamen simul oportuit servarent inter se unitatem essentialem, secundum voluntatem divini Conditoris. Quo quidem factum est ut Ecclesia e missione Sanctorum Cyrilli et Methodii exorta, in semet ipsa quasi insculptum portaret peculiare sigillum illius vocationis oecumenicae, quam ambo sancti Fratres tam impense impleverunt. Hoc sane spiritu ducente, etiam Ecclesia Kioviensis — ut iam diximus — est enata. Paene in Pontificatus Nostri initio gavisi sumus, anno nempe MCMLXXX, Sanctos Cyrillum et Methodium, iuxta Sanctum Benedictum, Patronos Europae renuntiare. Europa est christiana in ipsis suis radicibus. Duae formae magnae traditionis Ecclesiae, occidentalis et orientalis, duae formae cultus humani inter se complent ut « duo pulmones » unius corporis. 21 Haec scilicet est veterum temporum eloquentia. Haec est hereditas populorum, qui Continentem nostram incolunt. Licet affirmari utrumque rerum cursum, orientalem et occidentalem, factum esse eodem tempore primam magni nominis formam inductionis culturae, ad fidem quod attinet, 21 Cfr. Litt. Enc. Redemptoris Mater, 34: <strong>AAS</strong> 79 (1987), p. 404.
Acta Ioannis Pauli Pp. II 953 intra quarum ambarum rerum fines una et indivisa plenitudo, a Christo Ecclesiae concredita, historice est ostensa. In variis cultus humani formis Nationum Europaearum, sive in oriente sive in occidente, in musica, in litteris, in artibus effectivis, in architectura, necnon in modo cogitandi, communis quidam quasi sucus decurrit, qui ex unico fonte hauritur. 13. Simul vero eiusmodi hereditas fit, sub exitum saeculi xx, quasi quaedam provocatio, dilationem non patiens, quod ad unitatem attinet Christianorum. Sincerum quoddam desiderium unitatis in animis hac aetate adest, quae quidem postulat ut pacificus convictus in populis habeatur, qui in bonum omnium cedit. Haec est appetitio, quae conscientiam civium movet remque politicam et oeconomicam permeat. Christiani oportet conscii sint originum religiosarum et moralium huiusmodi pro vocationis : Christus «est... pax nostra, qui fecit utraque unum et medium parietem maceriae solvit, inimicitiam » (Eph 2, 14). Deus « reconciliavit nos sibi per Christum et dedit nobis ministerium reconciliationis » (2 Cor 5, 18). Haec res, hoc opus Christi nostro tempore peculiari modo in vehementi desiderio quasi repercutitur, quo homines unitatem et fraternitatem universalem affectant. Studium unitatis pacisque, studium eo pertinens ut repagula auferantur et conflictationes dirimantur — perinde ac ipsa commemoratio aetatum praeteritarum Europae — signum fit concitans temporis nostri. Non habetur pax vera, nisi innitatur in processu coniunctionis, in quo unusquisque populus eligere possit, in libertate et veritate, vias suae progressionis. Ex altera parte, huiusmodi processus fieri nequit, si deest consensio de unitate primigenia et fundamentali, quae variis formis ostenditur, quae sibi non opponuntur, sed sese complent, quarum altera alterius indiget, atque vicissim se expetunt. Quapropter omnino persuasum est Nobis viam ad veram pacem ducentem recte dirigi posse modo incomparabili in mentibus, in cordibus, in conscientiis hominum per praesentiam et ministerium illius signi pacis quod, ipsa sua natura, est Ecclesia Christo oboediens et constans in vocatione sua. Fiduciam ergo firmam significamus in omnibus conatibus humanis, qui eo spectant ut occasiones contentionum et con-
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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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