“We are relational beings and institutions, and as such, we are both responsible and accountable for one another. We are social beings, and as such, we share the world and the planet’s resources. In other words, we live in a global community, and as such, we share common values which transcend national, political, religious, racial, or cultural boundaries,” noted today the Ecumenical Patriarch Bartholomew in his address to the Parliamentary Assembly of the Council of Europe.
Furthermore, he continued, “This ethical awareness does not merely depend on our religious convictions but on the universal dignity of all people. In this context, the far-sighted and at the same time realistic perspective of religion can play a vital role,” he added.
In light of this, the Patriarch emphasized, “In a world that is proving to be increasingly divided and divisive, we feel an obligation and vocation to build bridges of peace and unity as well as of co-operation and collaboration.” He further stated, “The Ecumenical Patriarchate is living proof that different cultures and different faiths can coexist in solidarity and peace.”
To summarize, “We can make a difference in the world. We can bring greater healing to its people. We can provide renewed hope if all of us—political and religious leaders—work together towards a shared goal, namely to leave behind a better world for our children than what we inherited or created,” the Ecumenical Patriarch said. He then added, “A world where conflict and war are not the ways of resolving disputes and divisions, where all religions and all races are equally and indiscriminately respected, where people have enough love as the mother tongue of all humankind, and where nature’s diversity is protected,” Patriarch Bartholomew concluded.
Address by the Ecumenical Patriarch Bartholomew – Parliamentary Assembly of the Council of Europe
Your Excellency Theodoros Roussopoulos,
President of the Parliamentary Assembly of the Council of Europe,
Congratulations for your unanimous re-election this morning. We wish you a fruitful tenure, as it was your first one as President of this auspicious body. Moy God strengthen you in your responsible ministry.
Your Excellencies,
Your Eminences,
Esteemed dignitaries and beloved friends,
It is a unique privilege and special joy to address you, especially in such a significant day, on which we commemorate the 80th anniversary of the liberation of Auschwitz. We are deeply honored that we are here once again, after 2007, at this prestigious meeting of the Parliamentary Assembly of the Council of Europe, an international organization committed to upholding and promoting the fundamental principles of human rights, democracy, and the rule of law—namely, all that defines the culture of integrity, freedom, and justice. Moreover, it is a particular honor to be here with so many eminent members of this assembly, along with other dignitaries and foreign diplomats.
The presence among you of an Orthodox clergyman may come as a surprise to some, but as the Primate of the Church of Constantinople, Ecumenical Patriarchate, we follow in the footsteps of a long line of church ministers with a universal vision who appreciate how the world of faith can prove a powerful ally in society’s efforts to address issues of freedom, justice and peace. This is because religion can provide a unique perspective in the objective to eradicate poverty and hunger, to address fundamentalism and racism, as well as to advance tolerance and dialogue. Churches and religious communities are not only pivotal in people’s personal or spiritual lives. They also reserve a critical role in mobilizing institutions and societies on manifold levels. Whether we are dealing with climate change or regional conflict, there is today a heightened sense of common concern and common responsibility, which is felt with particular sensitivity by people of faith as well as—and alongside—those whose outlook is expressly secular.
This is precisely why, at the Ecumenical Patriarchate, we are deeply conscious of our connections with the past and the present. As a church whose history spans seventeen centuries, we are rooted in a rich past, living in the complex present, yet looking to a hope-filled future. It is precisely this living tradition of faith that permits us to speak boldly about critical contemporary issues, such as religious freedom, human rights, and the protection of the natural environment. This is why we have pioneered a series of inter-Christian dialogues but also inter-religious conversations, to build bridges across diverse cultural and racial divides. In a world that is proving to be increasingly divided and divisive, we feel an obligation and vocation to build bridges of peace and unity, as well as of cooperation and collaboration.
The Ecumenical Patriarchate is a living proof that different cultures and different faiths can coexist in solidarity and peace. This is our vision and message. By reaching out to our fellow human beings, across real or imagined boundaries, we are convinced that we are reaching out both to God (in whose image all human beings are fashioned), but also to our neighbor (whom we should always serve and support). There is no doubt in our mind that religious principles and values are undergoing an immense revival and can play a major role in guaranteeing coexistence and security among different races and cultures. So we strive to forge and nurture connections across religious and cultural borders. Thirty years ago, we convened an international conference of world spiritual leaders in Istanbul, officially declaring or repeating: “Any crime committed in the name of religion is a crime committed against religion” (commonly known as the Bosporus Declaration). Rising extremes and expressions of fundamentalism and nationalism have given greater urgency to the cause of East-West as well as North-South unity. The way we treat our fellow human beings persecuted by religious discrimination and racist populism reveals the kind of people we want to be. Today, the world has truly become a global village, and its citizens desire to live in peace and safety. It is up to leaders such as you to make this happen.
In this address, we would like to highlight two areas of importance and interest for us at the Ecumenical Patriarchate, which we are convinced can support the principles that the Council of Europe cherishes so dearly:
The first area is the importance of dialogue. Wherever we live in the world and whatever the nature of our profession, society invariably includes representatives of humankind in all its wondrous diversity. We hear it often stated that our world is in crisis. Yet it is also true that never have human beings—especially influential leaders, such as you—had the opportunity of affecting and transforming our world so radically as a result of technological advances in social media and travel. So, while it may be true that this is a time of crisis, it must equally be underlined in a spirit of optimism and hope that there is still great tolerance and understanding for respective traditions and cultures.
The second area of urgency is the protection of our planet. For more than three decades, the Ecumenical Patriarchate has convened numerous international symposia, seminars and summits on the state of the earth and its waters: on the Mediterranean and the Black Seas, as well as along the Amazon and the Mississippi Rivers. Our goal has been to raise awareness and remind people that respect for and protection of the natural environment constitutes a moral duty for all. We are convinced that what we do for the earth is intimately related to what we do for people, whether in the context of human rights, international politics, or world peace. In other words, the way we respond to climate change is intimately connected to the way we respond to human challenges. This is why our entire planet is affected by the conflicts in Ukraine or the Middle East. For instance, Russia’s unjustifiable war has resulted in irreversible damage to the ecosystems of the country, with unseen and unforeseeable impact on climate change for the region and beyond.
In this context, we recognize that this winter plenary session of the Parliamentary Assembly is focusing its attention on, among other vital issues, the humanitarian crisis in the Middle East and specifically in Gaza. In the Holy Land, Orthodox Christians continue to preserve and nurture their faith despite severe trials. We have therefore expressed our full moral and spiritual support to the Patriarchates of Jerusalem and Antioch—among the most ancient churches in the world and birthplace to Christianity. We have assured them that, in the comforting words of St. Paul: “If one member suffers, then all members suffer together. And if one member is honored, then all members also rejoice together” (1 Cor 12.26).
Nevertheless, our support for churches in crisis transcends mere moral or spiritual support. The development and maturity of the Orthodox Church of Ukraine demonstrates how solidarity and unity work in practise and not just theory. The bestowal and recognition of its autocephaly, namely ecclesiastical self-administration, by the Ecumenical Patriarchate six years ago, in January of 2019, demonstrates how canonical order and pastoral care can heal divisions and wounds of centuries. It also confirms that the ancient canonical principles of the Orthodox Church can address contemporary problems in a divided world. The entire world is daily witness to how the courageous people of Ukraine have struggled and sacrificed so much for independence from oppression and for religious freedom. However, we have witnessed the same passion for life and liberty in Estonia and Lithuania as well. And the Ecumenical Patriarchate remains dedicated to responding to such appeals for ecclesiastical integrity and sovereignty, respecting the distinct and unequivocal needs of every church and every community. At the same time, in our tradition attained over many centuries, we strive to honor the unique identity of each culture, while encouraging them to engage constructively in encounter and dialogue with the rest of the world, thereby avoiding introversion and discrimination. This balance requires wisdom in distinguishing between essential traditions and adaptable practices, between fundamental principles and contextual expressions.
Dear friends,
Whether speaking of conflict and injustice, of economy or ecology, of discriminatory persecution or forced immigration, we are called to remember that none of us can any longer pretend to live as if the rest of the world does not exist. All of us have an ethical responsibility to consider carefully the way that we inhabit the world, the choices that we choose to make, and the lifestyles that we aspire to adopt. We can no longer live as isolated individuals, disengaged from events in our world. We are created for encounter; and we are judged based on our response to each encounter. We are relational beings and institutions; and, as such, we are both responsible and accountable for one another. We are social beings; and, as such, we share the world and the planet’s resources. In other words, we live in a global community. And, as such, we share common values, which transcend national, political, religious, racial or cultural boundaries. This ethical awareness does not merely depend on our religious convictions, but on the universal dignity of all people.
And here, the far-sighted and at the same time realistic perspective of religion can play a vital role. In a document entitled For the Life of the World: Toward an Orthodox Social Ethos, which was endorsed by the Holy and Sacred Synod of the Ecumenical Patriarchate exactly five years ago, we recognize that “Christian hope lies not in the kingdoms of this world, but in the Kingdom of God, not in sons of men, but in the Son of God who can liberate us from the practices and structures of sin, oppression, and violence that corrupt our fallen world. . . . In this world, we are strangers and pilgrims. But we can also enjoy a foretaste of that final redemption of all social order in God’s Kingdom. Indeed, we have been entrusted with a sign to exhibit before the nations, by which to call them to a life of peace and charity under the shelter of God’s promises.” [Paragraph 8]
We can make a difference in the world. We can bring greater healing to its people. We can provide renewed hope if all of us—political and religious leaders—work together toward a shared goal: namely, to leave behind a better world for our children than what we inherited or created. A world where conflict and war are not the ways of resolving disputes and divisions; where all religions and all races are equally and indiscriminately respected; where people have enough love as the mother tongue of all humankind; and where nature’s diversity is protected.
Thank you for your kind invitation and attention.
May God bless your deliberations and decisions!
STATEMENT
By His All-Holiness
Ecumenical Patriarch Bartholomew
Distinguished guests,
Dear friends,
Thank you for your thoughtful questions. I will try to integrate them and provide a holistic response.
(1) First, regarding the environmental question, as stewards of our planet, we have a sacred duty to protect creation in its entirety and all its creatures. Our unchecked consumption and relentless pursuit of economic growth have led us to the brink of environmental catastrophe. It is time to reclaim our spiritual connection to the natural world and act before it is too late.
The environmental crisis calls for immediate address and urgent attention, because it constitutes a vital ethical and spiritual challenge, beyond any technical, political, or financial solutions. The Holy and Great Council of the Orthodox Church in 2016 recognised this crisis as being essentially rooted in human hearts. Religions should remind humanity that earth is a divine gift entrusted to our care for protection, not exploitation.
The principle of stewardship defines our relationship with the earth, affirming our role and responsibility as caretakers rather than owners of its resources for the sake of future generations. This understanding is what guides our actions concerning environmental protection. We must therefore steadfastly promote sustainable living and environmental justice. And we must act with a sense of urgency on every level of social and civil life.
(2) Second, about the artificial intelligence issue, in light of these concerns, looking at the Framework Convention on Artificial Intelligence of the Council of Europe, the Ecumenical Patriarchate observes notable progress in addressing crucial ethical and social concerns raised by this fast-growing technology. Artificial intelligence has immense potential for positive transformation in environmental protection, education, and healthcare, offering innovative pathways to solve significant human problems. At the same time, from invasions of privacy to rising inequalities and possible compromise of institutions, this great tool also contains inherent risks.
The basic focus of the Convention on human rights, democratic values, and legal systems can be complemented by many Christian values and principles. Technical progress must support human development and serve the welfare of all. Therefore, implementation of artificial intelligence requires respect of individual dignity, safeguard of fundamental freedoms, and advancement of social equity. Inasmuch as they mandate careful study of artificial intelligence systems and their wider impact on society, the established standards of openness and responsibility of the Convention show great relevance.
The methodology of HUDERIA (Human Rights, Democracy, and Rule of Law Impact Assessment) provides a specific means for risk identification and reduction, calling for careful evaluation of artificial intelligence applications on the basis of ethical consequences and technical performance. In this context, the Orthodox Christian tradition would underline moral discernment and direction along with scientific research and development. The Ecumenical Patriarchate invites all nations to participate in this important project for the sake of supporting and shaping a technological growth that satisfies the universal needs of humankind, including the protection of human rights and religious freedom for those facing persecution and injustice, particularly religious minorities who have historically endured discrimination.
(3) Third, responding to the question about the Christians in the Middle East, we would like to draw your attention to a stark example of such persecution in the ongoing crisis faced by Christians in the Middle East. Many Christian communities there trace their roots to the first days of Christianity. Yet, today, their very existence is threatened in regions where they have lived for almost two millennia. For instance, once a thriving Christian community, Deir ez-Zor, Syria, now boasts just seven elderly people, the meagre remains of three hundred families who fled elsewhere in 2013. Extremist forces have destroyed their holy sites, while efforts toward reconstruction have not brought back the displaced. Political instability only accentuates their suffering.
Moreover, while crucial, current humanitarian efforts concentrate more on meeting immediate needs than on addressing underlying causes. Recent events expose deliberate attacks on Christian communities all over northern Syria causing complete population displacement. Attacks on churches and personal threats cause the Coptic community of Egypt constant anxiety and insecurity. This emergency calls for coordinated responses including better international monitoring, all-encompassing protection plans, and continuous interfaith communication. Material aid for displaced persons must complement diplomatic initiatives ensuring religious freedom.
It is unknown if Middle Eastern Christianity with its own customs and legacy can survive. Their continuous presence benefits not only in terms of religious diversity, but also in terms of maintaining the cultural depth and historical continuity of the region. International agencies are called to translate words into deeds. This involves community preservation programs, emergency response plans, and dedicated monitoring systems. Any system of developing regional government must guarantee the rights and protections of Christian people. At the same time, there is an urgent need for a coordinated global response to the growing number of refugees worldwide, a crisis further exacerbated by the impacts of climate change.
(4)Fourth, in relation to the critical matter of the Refugee crisis, and in the wake of all this, at the Global Refugee Forum in Geneva on the 14th of December, 2023, we spoke of how the refugee crisis and the climate crisis have evolved alongside one another. Our Church’s involvement in building peace and addressing climate change includes meeting the material needs of refugees, such as food, shelter, and health. Furthermore, we strive to advocate for the fundamental rights of all people, stressing that seeking asylum comprises a basic human right, a position firmly confirmed by religious leaders during the Global Refugee Forum.
Contemporary events have underlined the necessity of such action. In August 2024, the Patriarchs and Heads of Churches in Jerusalem released a statement expressing grave concern about the situation in Gaza, underlining then the immediate need for hostilities to stop in order to protect all people without exception, including those looking for safety inside religious buildings. Dealing with the principal causes of displacement demands a strong worldwide response. This implies addressing political instability, economic inequality, and environmental damage that frequently result in mass migration.
(5) Finally, addressing your question about the upcoming celebrations for Nicaea, the same spirit of cooperation and shared purpose is reflected in the enduring legacy of the First Ecumenical Council of Nicaea. With the commemoration and celebration this year of the 1700th anniversary of the council held in 325AD, Christian communities across ecumenical boundaries have a unique opportunity to remember how they share the doctrinal statements of the Nicene Creed formulated on that historic occasion. The Nicene Creed—which in the Orthodox Church is known as the “Symbol of Faith”—is a confession binding all Christian traditions together, strengthening their fellowship and sustaining their relations.
Recent exchanges between the Churches of Rome and Constantinople have resulted in closer ecclesiastical relations. Just weeks ago, through His Eminence Kurt Cardinal Koch, President of the Dicastery for Promoting Christian Unity, Pope Francis declared: “Another opportunity to bear witness to the growing communion that already exists among all who are baptised in the name of the Father and of the Son and of the Holy Spirit.” His planned pilgrimage to İznik (ancient Nicaea), together with our Modesty, in May shows our common commitment toward fostering reconciliation.
The Nicene Creed is proof of our shared theological legacy, motivating coordinated efforts towards restored communion between Eastern and Western Christianity. The Ecumenical Patriarchate is equally committed to the advancement of Christian unity, not only through theological dialogue, but also by vibrant discussions on a common date of Easter. We believe that the historical anniversary of Nicaea should inspire fresh theological conversation as well as renewed Christian cooperation. Let us build a world where Christ’s prayer for unity is finally realized.
Thank you once again for your kind participation and attention!
