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PRESS RELEASE
Catholicosate of Cilicia
Communication and Information Department
Contact: V.Rev.Fr.Krikor Chiftjian, Communications Officer
Tel: (04) 410001, 410003
Fax: (04) 419724
E- mail: [email protected]
Web: http://www.armenianorthodoxchurch.org/
PO Box 70 317
Antelias-Lebanon
Armenian version: http://www.armenianorthodoxchurch.org/v04/doc/Arme nian.htm
HIS HOLINESS ARAM I DELIVERS A LECTURE AT
SAINT EGIDIO CONFERENCE IN NAPLES, ITALY
Naples - "Saint Egidio" has organized an international conference entitled
"Faiths and Cultures in Dialogue: For a World Without Violence" in the
Italian city of Naples. The conference has featured lectures on several
topics, including one delivered by His Holiness Catholicos Aram I on "The
word of God in the lives of Christians."
This topic was discussed during a three-hour long session, which also
included interventions by Archbishop Chrysostomos II of Cyprus, Greek
Catholic Patriarch Gregorios Lahham III, Cardinal Placidus Toppo of India,
the Head of the Lutheran Church Ole Kvarme of Norway, and the founder of the
Community of Boze, Enzo Bianchi. The session was chaired by the former
president of Italy Oscar Luigi Scalfaro.
The same evening, the current President of Italy, His Excellency Georgio
Napolitano hosted a luncheon in honor of the participants of the conference
in the former royal palace of Naples. The Armenian Pontiff sat around the
honor table of the President.
His Holiness developed his lecture on the basis of the following outline.-
A) The Word became flesh constitutes the crux of Christian faith.
a) The Word of God is God Himself. John starts his Gospel with the following
words: "In the beginning was the Word, and the Word was with God, and the
Word was God". Hence, the Word is not the expression of God or the way to
God or the way God is; it is God Himself. The Word has no beginning and end.
We must not confuse the substance with the form.
b) The Word is the source of creation. "All things were made through Him"
(Jn. 1: 3). In God's act of creation the Word has a particular role as
co-eternal with the Father and the Holy Spirit, sharing the same essence and
power.
c) "The Word became flesh and dwelt among us" (Jn. 1:14). The incarnation is
the concrete expression of the Word in time and space. The Christ-event is
the interaction of the Word with humanity and creation.
d) The incarnation of the Word is the incarnation of truth and grace. John
makes a clear distinction between law and grace in order to sharpen the
revelation of grace and truth in Christ; he says: "The law was given through
Moses, but grace and truth came through Jesus Christ" (Jn. 1: 17).
e) We must not confuse the Word with the Bible. The Bible is not the Word,
it is the expression of it, it contains the Word of God.
B) The incarnation of the Word has a clear purpose; it is the recreation or
salvation. Hence, the Christ-event must be perceived in the context of His
economy.
a) The salvation is aimed at the human being. Every and each individual is
included in God's plan of salvation in Jesus Christ.
b) Salvation is aimed at the creation. The whole of creation is corrupted
and fallen; it must be recreated. Issues related to environment need to be
seen in the context of Christ's economy of recreation and transformation of
humanity and creation.
c) Salvation is aimed at the entire humanity. The Word assumed the human
nature to recreate human being by restoring God's fallen image in him and
her. At the end of His earthly ministry God sent his disciples to "the end
of the world". Therefore, the church is a mission; its mission is God's
mission.
d) The Word and other religions. In dialogue with other religions our
approach must not be ecclesio-centric; it must be based on Logos theology.
Often the uniqueness and absoluteness of the Word are confused or identified
with the institutional church. We must look at non-Christian world from the
perspective of Logos theology which may provide a dynamic entry point and
creative inter-action with other religions.
C) The Church is not institution; it is people of God, community of faith on
the way to parousia.
a) The community of faith must reflect in its life the quality of life
outlined in the Gospel. The Gospel must sustain the life and action of the
community.
b) The community of faith is the anticipation of the kingdom of God. It must
become the promoter of the values of the kingdom.
c) The church is not an established reality; it is in the process of
fulfilling itself. This process will reach its consummation in parousia, the
second coming of Jesus Christ when the reconciliation of humanity and
creation will take place with God in Christ.
Conclusion
1) Incarnational, missiological and eschatological dimensions are
inter-connected.
2) The Word is all-embracing and inclusive.
3) The Word is immanent and transcendent, time and eternity, here and now,
has been and will be interact in Him.
##
View the photos here:
http://www.armenianorthodoxchurch.org/v04/do c/Photos/Photos50.htm
http://www.armenianorthodoxc hurch.org/v04/doc/Photos/Photos51.htm
His Holiness Aram I holds important meetings in Naples, Italy- Photos:
http://www.armenianorthodoxchurch.org/v04/ doc/Photos/Photos52.htm
http://www.armenianorthodo xchurch.org/v04/doc/Photos/Photos53.htm
*****
The Armenian Catholicosate of Cilicia is one of the two Catholicosates of
the Armenian Orthodox Church. For detailed information about the Ecumenical
activities of the Cilician Catholicosate, you may refer to the web page of
the Catholicosate, http://www.armenianorthodoxchurch.org The Cilician
Catholicosate, the administrative center of the church is located in
Antelias, Lebanon.
Catholicosate of Cilicia
Communication and Information Department
Contact: V.Rev.Fr.Krikor Chiftjian, Communications Officer
Tel: (04) 410001, 410003
Fax: (04) 419724
E- mail: [email protected]
Web: http://www.armenianorthodoxchurch.org/
PO Box 70 317
Antelias-Lebanon
Armenian version: http://www.armenianorthodoxchurch.org/v04/doc/Arme nian.htm
HIS HOLINESS ARAM I DELIVERS A LECTURE AT
SAINT EGIDIO CONFERENCE IN NAPLES, ITALY
Naples - "Saint Egidio" has organized an international conference entitled
"Faiths and Cultures in Dialogue: For a World Without Violence" in the
Italian city of Naples. The conference has featured lectures on several
topics, including one delivered by His Holiness Catholicos Aram I on "The
word of God in the lives of Christians."
This topic was discussed during a three-hour long session, which also
included interventions by Archbishop Chrysostomos II of Cyprus, Greek
Catholic Patriarch Gregorios Lahham III, Cardinal Placidus Toppo of India,
the Head of the Lutheran Church Ole Kvarme of Norway, and the founder of the
Community of Boze, Enzo Bianchi. The session was chaired by the former
president of Italy Oscar Luigi Scalfaro.
The same evening, the current President of Italy, His Excellency Georgio
Napolitano hosted a luncheon in honor of the participants of the conference
in the former royal palace of Naples. The Armenian Pontiff sat around the
honor table of the President.
His Holiness developed his lecture on the basis of the following outline.-
A) The Word became flesh constitutes the crux of Christian faith.
a) The Word of God is God Himself. John starts his Gospel with the following
words: "In the beginning was the Word, and the Word was with God, and the
Word was God". Hence, the Word is not the expression of God or the way to
God or the way God is; it is God Himself. The Word has no beginning and end.
We must not confuse the substance with the form.
b) The Word is the source of creation. "All things were made through Him"
(Jn. 1: 3). In God's act of creation the Word has a particular role as
co-eternal with the Father and the Holy Spirit, sharing the same essence and
power.
c) "The Word became flesh and dwelt among us" (Jn. 1:14). The incarnation is
the concrete expression of the Word in time and space. The Christ-event is
the interaction of the Word with humanity and creation.
d) The incarnation of the Word is the incarnation of truth and grace. John
makes a clear distinction between law and grace in order to sharpen the
revelation of grace and truth in Christ; he says: "The law was given through
Moses, but grace and truth came through Jesus Christ" (Jn. 1: 17).
e) We must not confuse the Word with the Bible. The Bible is not the Word,
it is the expression of it, it contains the Word of God.
B) The incarnation of the Word has a clear purpose; it is the recreation or
salvation. Hence, the Christ-event must be perceived in the context of His
economy.
a) The salvation is aimed at the human being. Every and each individual is
included in God's plan of salvation in Jesus Christ.
b) Salvation is aimed at the creation. The whole of creation is corrupted
and fallen; it must be recreated. Issues related to environment need to be
seen in the context of Christ's economy of recreation and transformation of
humanity and creation.
c) Salvation is aimed at the entire humanity. The Word assumed the human
nature to recreate human being by restoring God's fallen image in him and
her. At the end of His earthly ministry God sent his disciples to "the end
of the world". Therefore, the church is a mission; its mission is God's
mission.
d) The Word and other religions. In dialogue with other religions our
approach must not be ecclesio-centric; it must be based on Logos theology.
Often the uniqueness and absoluteness of the Word are confused or identified
with the institutional church. We must look at non-Christian world from the
perspective of Logos theology which may provide a dynamic entry point and
creative inter-action with other religions.
C) The Church is not institution; it is people of God, community of faith on
the way to parousia.
a) The community of faith must reflect in its life the quality of life
outlined in the Gospel. The Gospel must sustain the life and action of the
community.
b) The community of faith is the anticipation of the kingdom of God. It must
become the promoter of the values of the kingdom.
c) The church is not an established reality; it is in the process of
fulfilling itself. This process will reach its consummation in parousia, the
second coming of Jesus Christ when the reconciliation of humanity and
creation will take place with God in Christ.
Conclusion
1) Incarnational, missiological and eschatological dimensions are
inter-connected.
2) The Word is all-embracing and inclusive.
3) The Word is immanent and transcendent, time and eternity, here and now,
has been and will be interact in Him.
##
View the photos here:
http://www.armenianorthodoxchurch.org/v04/do c/Photos/Photos50.htm
http://www.armenianorthodoxc hurch.org/v04/doc/Photos/Photos51.htm
His Holiness Aram I holds important meetings in Naples, Italy- Photos:
http://www.armenianorthodoxchurch.org/v04/ doc/Photos/Photos52.htm
http://www.armenianorthodo xchurch.org/v04/doc/Photos/Photos53.htm
*****
The Armenian Catholicosate of Cilicia is one of the two Catholicosates of
the Armenian Orthodox Church. For detailed information about the Ecumenical
activities of the Cilician Catholicosate, you may refer to the web page of
the Catholicosate, http://www.armenianorthodoxchurch.org The Cilician
Catholicosate, the administrative center of the church is located in
Antelias, Lebanon.