Here are some excerpts...
Almost 1700 years have elapsed since the Council of Nicaea, but the criteria that were used by the Church to distinguish truth from heresy have not changed. And the notion of church truth remains as relevant today as it did seventeen centuries ago. Today the notion of heresy, while present in church vocabulary, is manifestly absent from the vocabulary of contemporary politically-correct theology – a theology that prefers to refer to “pluralism” and to speak of admissible and legitimate differences.
Indeed, St Paul himself wrote that ‘there have to be differences among you to show which of you have God’s approval’ (1 Cor. 11:19). But what kind of differences was he referring to? Certainly not those which concerned the essence of faith, church order or Christian morals. For, in these matters, there is only one truth and any deviation from it is none other than heresy.
Nowadays it is increasingly difficult to speak of ‘Christianity’ as a unified scale of spiritual and moral values, universally adopted by all Christians. It is more appropriate, rather, to speak of ‘Christianities’, that is, different versions of Christianity espoused by diverse communities.
All current versions of Christianity can be very conditionally divided into two major groups – traditional and liberal. The abyss that exists today divides not so much the Orthodox from the Catholics or the Catholics from the Protestants as it does the ‘traditionalists’ from the ‘liberals’. Some Christian leaders, for example, tell us that marriage between a man and a woman is no longer the only way of building a Christian family: there are other models and the Church should become appropriately ‘inclusive’ to recognize alternative behavioural standards and give them official blessing. Some try to persuade us that human life is no longer an absolute value; that it can be terminated in a mother’s womb or that one can terminate one’s life at will. Christian ‘traditionalists’ are being asked to reconsider their views under the slogan of keeping abreast with modernity.
We are concerned about the fate of [the Anglican-Russian Orthodox] dialogue. We appreciate the proposal Archbishop Rowan Williams made this year to exclude from the dialogue those Anglican churches which failed to observe the moratorium on the ordination of open homosexuals. But we regard this proposal as not quite sufficient to save the dialogue from an approaching collapse. The dialogue is doomed to closure if the unrestrained liberalization of Christian values continues in many communities of the Anglican world.
The italicisation of the final two crucial sentences is mine. Hilarion's sentiments remind me of something Hermann Sasse once wrote, and I quote from memory: There are some matters that are not subject to dialogue.
Given the historical significance of this particular dialogue, and the Pope's recent opening of a door into Catholicism for Anglicans en masse, I think we are witnessing the end of the modern ecumenical project, exactly 100 years after it's formal inception.
Read the whole thing by clicking on the post title.
The pic shows Williams and Hilarion in discussion - I wonder what was said after the address?
I think Hilarion will be the next Patriach of Moscow; as a relatively young man he will have a long reign in that position and a very significant one in terms of world Christianity because it will see the Russian Church assert itself in the wider world over against both Constantinople and Rome. If it happens, remember, you read it here first!