Chapter 16. Relations and Dialogues with Churches, Other Denominations, and International Institutes

Dialogue with the Russian Church

Original Arabic Text

In the meeting on 02/06/2001

The Holy Synod of our Church had taken note that the Patriarch of Moscow, Alexei II had sent a letter to us (dated 12/04/2000) requesting a dialogue with the Coptic Orthodox Church, and we had sent the response (dated 07/05/2000) that we were linked to the Syrians and Armenians in theological dialogues, and we have no objection to sending representatives from the three churches to explain the theological agreements that were signed with the Greek Orthodox family and remove obstacles in the path towards unity and to strengthen relations between our Churches.

On the instructions of the fathers, the heads of the Coptic, Syrian and Armenian churches, His Grace Bishop Bishoy traveled with His Grace Bishop Matta Roham and Father Narik Alemazian to study the matters of this dialogue, which the Russian Orthodox Church requested. The aim was to study the mechanism of theological dialogue between the families of the Orthodox Churches and the agreements presented to them, as well as for the purpose of reconciliation, acquaintance and cooperation. The meeting was cordial and fruitful. They agreed to hold a meeting for the Joint Committee in September 2001, God willing, with the aim of:

  1. Becoming acquainted with each of the three Eastern Orthodox Churches in the Middle East: Coptic, Syrian and Armenian, as well as the Russian Orthodox Church itself.
  2. Reviewing and presenting the outcomes of the theological dialogue between the two Orthodox families.
  3. Evaluation of the two agreement documents resulting from this dialogue: the first, issued by the meeting of the Monastery of St. Bishoy 20-24 June 1989; and the second, issued in Chambesy, Switzerland 23-28 September 1990.
  4. Study ways of reconciliation, acquaintance and exchange of visits of presidents, bishops, priests, monks, professors, students of theology and believers between the two sides.
  5. The exchange of publications, theological books and all sources of knowledge.
  6. Organising joint study classes (seminars).
  7. Cooperation in the fields of serving youth, the needy, and all social activities, and relations with other religions and with society, and studying new phenomena such as globalisation and other matters.

In the meeting on 22/06/2002

It was presented to the Holy Synod that two meetings were held in Moscow. The first was for the Preparatory Committee for Relations with the Russian Orthodox Church from 19-21 March 2001, and the second was for the Committee for Relations between the Russian Church and the Eastern Orthodox Churches in the Middle East from 3-5 September 2001. The aim of the meetings was to strengthen the links of cooperation and work to remove obstacles to accepting official theological agreements that were signed between the two Orthodox families. His Holiness Alexy II, Patriarch of Moscow and all Russia received this Joint Relations Committee and urged it to work strongly and quickly in order to achieve the goal of its formation.

In the meeting on 18/06/2005

The Holy Synod was informed that the Ecclesiastical Relations Committee between the Orthodox Churches in the Middle East and the Russian Orthodox Church held its meeting from 13-17 December 2004 at the St. Mark Centre in Nasr City.

The dialogue revolved around the Christology of Saint Severus of Antioch, that is, the teachings of Saint Severus regarding the nature of Christ. Research papers were presented by both sides, and it was agreed that the dialogue on this subject will continue in the next meeting, with the addition of a new item in the dialogue on the issue of deification, which appeared in the paper of one of the Russian theologians. This is what our Eastern Orthodox Churches do not accept in their faith.

The Holy Synod agreed to the recommendation of the Church Relations Committee to study and confirm the explanations of His Holiness Pope Shenouda III, which rejects the doctrine of deification of man, including the union of humanity with divinity, a hypostatic union.