Why We Should Read (and Heed) Pope Francis and Patriarch Kirill's Historic "Joint Declaration"

In case you missed it, history was made on Friday, February 12, 2016, when Pope Francis and Patriarch Kirill of the Russian Orthodox Church met in Havana, Cuba. This meeting, which was in conjunction with Pope Francis’ visit to México, was historic because it was the first of its kind since the East-West Schism (occasionally referred to as the “Great Schism”) ruptured the unity of Christendom in AD 1054. Although the full extent of reconciliation and reintegration of the two faith traditions is not necessarily on the immediate horizon, this meeting was still crucial inasmuch as it served to reassert the shared Christian principles inherent to these two realms of Christianity. After all, according to the English-language version of the Joint Declaration of Pope Francis and Patriarch Kirill (published here on the Vatican’s website), the two men “met like brothers in the Christian faith who encounter one another ‘to speak face to face’ (2 Jn 12), from heart to heart, to discuss the mutual relations between the Churches, the crucial problems of our faithful, and the outlook for the progress of human civilization” (paragraph one).

During this timely and amenable encounter between Francis and Kirill, they agreed upon the above-referenced Joint Declaration, which comprised a sweeping thirty-paragraph accumulation of points of discussion that served to reaffirm Christian teaching on a multitude of social issues (among various other considerations inherent to commonalities of faith). Anyone interested in reviewing how nearly a millennium of formal institutional division has not precluded these two Churches from charitably reaffirming Christ’s teaching on a variety of issues would do well to read the full extent of the Joint Declaration, the prospect of which will be reiterated toward the conclusion of this piece. Meanwhile, below are a few (of the multiple) noteworthy excerpts, along with their correspondent paragraph designations.

In paragraphs one through seven, Francis and Kirill provide an introduction to the roots of their complementary faith traditions, as well as the context for this meeting. They also provide details regarding the ways in which adherents to the Catholic and Orthodox faiths are able to celebrate our myriad sources of fraternal unity.

In paragraph eight, Francis and Kirill use strong language to draw our attention to the plight of Christians (many of whom are now refugees) who – along with other religious minorities – are suffering persecution, often violently, around the globe, particularly in the Middle East: “Our gaze must firstly turn to those regions of the world where Christians are victims of persecution. In many countries of the Middle East and North Africa, whole families, villages and cities of our brothers and sisters in Christ are being completely exterminated. Their churches are being barbarously ravaged and looted, their sacred objects profaned, their monuments destroyed. It is with pain that we call to mind the situation in Syria, Iraq, and other countries of the Middle East, and the massive exodus of Christians from the land in which our faith was first disseminated and in which they have lived since the time of the Apostles, together with other religious communities.”

In paragraphs nine through eleven, Francis and Kirill continue to discuss the plight of those who continue to be persecuted, and in paragraph eleven in particular, they likewise draw our attention to the specter of terrorism, war, and other forms of violence: “At the same time, the international community must undertake every possible effort to end terrorism through common, joint, and coordinated action. We call on all the countries involved in the struggle against terrorism to responsible and prudent action. We exhort all Christians and all believers of God to pray fervently to the providential Creator of the world to protect His creation from destruction and not permit a new world war.”

Paragraphs twelve through sixteen feature an array of points offered by Francis and Kirill, including such specifically-deemed topics as “martyrdom” (paragraph twelve), “interreligious dialogue” (paragraph thirteen), “religious freedom” (paragraphs fourteen and fifteen), “militant atheism” (paragraph fourteen), “aggressive secularist ideology” (paragraph fifteen), “peace and security” (paragraph sixteen), and Europe’s “faithful[ness] to its Christian roots” (paragraph sixteen).

In paragraph seventeen, Francis and Kirill remind us of Jesus’ call for us to serve those living in poverty, and that the financially and materially prosperous must provide more substantially for the impoverished throughout the world, which has implications for the protection of the planet as well (for the wellbeing of humanity and in appreciation for the kingdom of God by extension), which Francis had already alluded to within his first encyclical Laudato Si': On Care for Our Common Home (2015). Thus, Francis and Kirill proclaim within the extent of paragraph seventeen: “Our gaze is also directed to those facing serious difficulties, who live in extreme need and poverty while the material wealth of humanity increases. We cannot remain indifferent to the destinies of millions of migrants and refugees knocking on the doors of wealthy nations. The unrelenting consumerism of some more developed countries is gradually depleting the resources of our planet. The growing inequality in the distribution of material goods increases the feeling of the injustice of the international order that has emerged.”

In paragraph eighteen, among other commentary, Francis and Kirill remind us that we are “called to defend the demands of justice, the respect for peoples’ traditions, and an authentic solidarity towards all those who suffer.”

Paragraph nineteen contains Francis and Kirill’s vigorous words regarding the significance of the family: “The family is the natural cent[er] of human life and society. We are concerned about the crisis in the family in many countries. Orthodox and Catholics share the same conception of the family, and are called to witness that it is a path of holiness, testifying to the faithfulness of the spouses in their mutual interaction, to their openness to the procreation and rearing of their children, to solidarity between the generations and to respect for the weakest.” Subsequently, paragraph twenty covers the broader context of the family within the sacred framework of marriage, alluding to Jesus’ teachings on marriage as they appear in Matthew 19:1-12 and Mark 10:1-12. Thus, Francis and Kirill posit the following: “The family is based on marriage, an act of freely given and faithful love between a man and a woman. It is love that seals their union and teaches them to accept one another as a gift. Marriage is a school of love and faithfulness. We regret that other forms of cohabitation have been placed on the same level as this union, while the concept, consecrated in the biblical tradition, of paternity and maternity as the distinct vocation of man and woman in marriage is being banished from the public conscience.”

Paragraph twenty-one invites the reader to consider the innate value, worth, and dignity of all human life – in every stage – from conception through natural death: “We call on all to respect the inalienable right to life. Millions are denied the very right to be born into the world. The blood of the unborn cries out to God (cf. Gen 4:10). The emergence of so called euthanasia leads elderly people and the disabled begin to feel that they are a burden on their families and on society in general. We are also concerned about the development of biomedical reproduction technology, as the manipulation of human life represents an attack on the foundations of human existence, created in the image of God. We believe that it is our duty to recall the immutability of Christian moral principles, based on respect for the dignity of the individual called into being according to the Creator’s plan.”

There is little wonder as to why Francis and Kirill felt the need to “address young Christians” in paragraph twenty-two, for the youth are the future of Christianity’s contributions to global societies. Francis and Kirill provide the youth with this demanding task: “Do not be afraid of going against the current, defending God’s truth, to which contemporary secular norms are often far from conforming.” This encouraging address to the youth continues into paragraph twenty-three, in which they remind the youth that “God loves each of you and expects you to be His disciples and apostles. Be the light of the world so that those around you may see your good deeds and glorify your heavenly Father (cf. Mt 5:14, 16). Raise your children in the Christian faith, transmitting to them the pearl of great price that is the faith (cf. Mt 13:46) you have received from your parents and forbears.”

Paragraphs twenty-four through thirty are imbued with equally considerable remarks on the successes and crises of other situations of faith around the globe, and are typified by reminders such as this (from within paragraph twenty-eight): “This world, in which the spiritual pillars of human existence are progressively disappearing, awaits from us a compelling Christian witness in all spheres of personal and social life. Much of the future of humanity will depend on our capacity to give shared witness to the Spirit of truth in these difficult times.”

To conclude, all those of good will – not merely Catholics and Protestants – would do well to read the entirety of Pope Francis and Patriarch Kirill’s Joint Declaration, returning to the outlook offered within paragraph seven, within which they offer the following, which inherently applies to all Christians by extension: “Orthodox and Catholics must learn to give unanimously witness in those spheres in which this is possible and necessary. Human civilization has entered into a period of epochal change. Our Christian conscience and our pastoral responsibility compel us not to remain passive in the face of challenges requiring a shared response.” There are likewise various other reflections on their meeting worth reading, including Victor Gaetan’s analysis at the National Catholic Register titled “Five Insights About Today's Pope Francis-Patriarch Kirill Meeting.” This is not to mention Pope Francis’ own remarks following the occasion, including the “Address of His Holiness Pope Francis” (toward the bottom of the webpage) and “Pope Francis on Kirill Meeting,” both of which appear on the Vatican’s website.