Ecumenical Patriarch Bartholomew in his message about Easter states, among other things, that “the source of Anastasimos of the Holy Church of Christ is this year the common celebration of Easter under the universe of the Christian world, after the 1700th anniversary”.

On the occasion of this year’s celebration of this anniversary, Mr. Bartholomew also stresses that “the Nicaean meeting inaugurates a new period in the synodic history of the Church, the transition from the local to the Ecumenical Synodal flat. As is well known, the First Ecumenical Council introduced the “unwritten” terms of “homogeneous” in the symbol of faith, with a clear salvific reference, which remains the essential characteristic of the doctrines of the Church. “

He also points out that “Resurrection is not a memory of an event from the past, but” good alteration “of our existence,” another birth, life of another, another life of our nature, “” ” Eschatological dimension of freedom in Christ. “

In detail, the message of the Ecumenical Patriarch Bartholomew for Easter is as follows as follows:

“Holy Brothers Hierarchs and children in the Lord blessed, mercy and potentially gods in prayer and fasting the sea of ​​the Holy and Great Forty and arrived at Easter Pamphra, wearing the Kathaeus” Of this master of glory.

“Resurrection is not a memory of an event from the past, but” good alteration “of our existence,” another birth, life of another, another life of our nature, “. In Christ, Anastanti is renovated by the man after the man. When we chant the Third Easter Canon, the “now is always cooked, heaven and earth and the inferior; I celebrate all the buildings of Christ, at the time”, then it is proclaimed that the whole universe is fastened. Not only for the history of the human race, but also for all creation, “pre -Christ” and “after Christ” applies.

“The dead of the Lord’s deceased is the core of the Gospel, the stable point of reference to all the texts of the New Testament, but also of the Functional Life and the Advance of the Orthodox. Indeed, the “Christ Risen” summarizes the theology of the Church. Expressing the abolition of the state of death is a source of joy, “free from the commitments of this world”. “Joy is joyful, the resurrection of experience.” Explosion of “Great Joy” The Resurrection permeates the whole ecclesiastical life, morality and pastoral action, as a forerunner of the fullness, knowledge and joy of the eternal kingdom of the Father and the Son and the Holy Spirit. Orthodox faith and pessimism are incompatible sizes. Easter is for the human feast of freedom and a victory over the alienating forces, the church of our existence, an invitation to the transformation of the world. The history of the Church becomes “a great Easter” as a path to “the freedom of the glory of the children of God”. The experience of the Resurrection reveals the center and the eschatological dimension of Christ’s freedom. The Bible testimony of the Savior’s abundance highlight the power of the freedom of the faithful, in which the “great miracle” is revealed alone, which remains inaccessible in any compassion. “Subsequently, the tyranny of the mystery of the salvation”. The acceptance of the Divine Donation as a “read” of the believer to Christ is the free existing answer to the loving and life -saving “reading” of the resurrection to man. “Without me you can no one.”

“The mystery of the Resurrection of the Lord continues to shake the positivist certainty of God’s denials as” denial of human freedom “, the followers of” Fanakis of self -trading without God “and the miraculous” man “. It does not belong to the future of trapping in self -righteous, shrinking and closed confrontation. There is no true freedom without resurrection, without the prospect of eternity.

“Source of Anastasimus Euphoria for the Holy Church of Christ is this year the common celebration of Easter under the universe of the Christian world, named after the 1700th anniversary of the First Ecumenical Council, which condemned the evil of the” the way to determine the date for the celebration of the Resurrection of the Savior.

The Nicaean Council inaugurates a new period in the synodic history of the Church, the transition from the local to the Ecumenical Synodal flat. As is well known, the First Ecumenical Council introduced the “unwritten” term “homosexual” in the symbol of faith, with a clear salvation reference, which remains the essential characteristic of the doctrines of the Church. In the sense of this, the celebrations of the great anniversary are not a shift to the past, as long as the “spirit of Nicaea” is inadvertently in the life of the Church, whose unity lies with the right understanding and development of its synodic identity. The reason for the First Ecumenical Council reminds us of the common Christian archetypes and the importance of the struggle against the distortions of our Amomitus faith and urges us to turn to the depth and essence of the tradition of the Church. And the common celebration of the “Holy Day of Easter” highlights the timeliness of the subject, whose solution not only expresses the respect of Christianity towards the establishment of the Nicaean meeting, but also the conscience that “thus” is “in this case”.

“With such feelings, the lighter and the joy of the resurrection, and the posting of the cosmopolitan” Christ Risen “, let us honor the clergy and holy day of Easter through the whole confession of our faith in the death of the death, the death of the deaths of the death, The honorable traditions of the Great Church and through the Anniversary to the neighbor of love, the Lord’s super -name is glorified by all of us.

Fanarion, ‘Holy Easter, BKEʹ

Constantinople

Diapyrus to Christ’s resurrection of all you“