Olympus in Konstantin, better known under his religious name Cyril b. He received the Holy Orders, but then, similar to his brother, surreptitiously withdrew to a monastery on the coast of the Black Sea. Discovered six months later, Cyril was persuaded to accept a position teaching philosophy at what would today be called University of Constantinople.
Both have gained some knowledge of the Slavic language in their native city and according to some sources also became fluent in Latin, Hebrew and Arabic. Because of linguistic and diplomatic skills, Cyril was sent on diplomatic mission to the Saracens, after which he again withdrew from public life to join his brother in their commitment to monastic life.
While there they supposedly recovered the relics of the exiled and martyred pope Saint Clement, which later opened their entry to Rome and approval of the pope Hadrian II. At this point the pope in a summary way praises the spiritual commitment, sacrifices and successes of their mission amidst antagonistic circumstances.
Cyril and Methodius made the decision at the outset of their ministry to employ the indigenous Slavonic for liturgy and Scriptures. Bulgaria, Serbia and Macedonia—is derivative of Glagolitic and was created later by their followers and disciples of Methodius in Bulgaria, after their forceful expulsion from Moravia.
German clerics objected to the practice and appealed to Rome. Pope Nicholas I summoned the brothers to give an account of their work. They were accompanied by a number of their Slavic disciples who were candidates for ordination.
In Rome they were received warmly by newly installed Pope Hadrian II Nicholas I had died before they arrived , who approved the ordination of their Slavic candidates and, more importantly the use of Slavonic in the Church.
Cyril and Methodius , On his deathbed he movingly implored his older brother to continue the mission among the Slavs rather than retire to the Olympus monastery. While in Rome he was consecrated archbishop for the territory of Pannonia, with the ecclesiastical seat in the ancient Sirmium modern day Srijem, in the neighboring area of the residence of this author.
He returned to ministry in Greater Moravia, which was made very difficult by constant intrigues and fierce persecution from both political powers and ecclesiastical competitors claiming jurisdiction over the territory. The trials included more than two years of imprisonment, which ended by the personal intervention of John VIII, who recalling him to Rome in reinstated his ecclesiastical rights and approval of the use of Slavonic.
Church historians would add that the same Pope won the support of the East by the lifting of the anathemization of Patriarch Photius. Interestingly a year or two later a journey in search of a similar approval was made to Constantinopel where both the Emperor and Patriarch Photius provided Byzantine legitimacy to his work. The last years of his life were devoted to further Slavonic translation of the Bible, liturgical books, various patristic works, and books of Byzantine law.
But, as we have already seen, not all recognized and trusted him. German civil and ecclesiastical leaders persistently harassed him despite his multiple commendations from both Rome and Constantinople. That marked the end of the mission in Moravia, which came under strict Latin control, although the ecumenical providence as a result of persecution brought the disciples of Cyril and Methodius and their linguistic and literary work to Slavic Balkans where, as proudly claimed by Byzantine and Slavic historians, they successfully planted Slavic Orthodox Christianity in greater Bulgaria.
But we Slavs…have no one to direct us toward the truth and instruct us in an understandable way. Both brothers held prestigious positions and longed even more for a secluded contemplative life. For evangelization to succeed and Christian faith to take root, the brothers knew they had to translate the Scriptures and seminal Christian works into the Slavic vernacular.
Cyril and Methodius became astute students of Slavic culture and enlisted other coworkers, native Slavs, in their translation project. For their pioneering work, John Paul II in praising their motives and methodology makes observations similar to those we read in many reports of Bible societies and of the evangelical Wycliffe missionary Bible translators.
This author, having lived through the renaissance of exclusive nationalistic movements and resultant interethnic wars in former Yugoslavia that begun six years after the writing of this Encyclical, appreciates the prophetic note of the concluding paragraph of chapter 3. This communion must elevate and sublimate every purely natural legitimate sentiment of the human heart.
One third of this young and due to aggression fiercely nationalistic country was still under the Serbian occupation and the war was raging in the neighboring Bosnia and Herzegovina. John Paul addressed about one million Croats in a very moving sermon boldly calling for peace, forgiveness and reconciliation. To forgive and to be forgiven is the only way to peace. Progress in the Balkans has only one name, peace, mir. It deserves an extensive quote as it illustrates in a concrete historical setting what Slavorum apostolic teaches in terms of general principle to be applied to the divided churches and nations of Europe.
Like Sava, a river whose source is in Slovenia, that flows through your beloved country and then on along the Bosnian-Croatian border to Serbia, where it joins the Danube. The two rivers meet, much in the same way that the peoples that live on their shores are called upon to meet.
The two Christian churches, the Eastern and the Western, must lead the effort because, in these parts, they have always lived together. The metaphor of the two rivers makes quite clear the path God wants you to take in this troubled moment of your history. It is the path of unity and peace and no-one should avoid it. It is the path that reason tells you to take, even before faith does. Has your history not created so many ties between your peoples that you are bound in a way that can never be undone?
Is it not true that your languages, for all their differences, are so similar that you can communicate and understand each other better than you can with languages spoken in other parts of Europe?
In contrast to this Eastern approach the Roman West had long viewed Latin as an indispensable tool for uniting Europe. In the minds of the German clerics in Moravia, the coercive imposition of Latin was a justifiable measure to maintain order and unity. The brothers from Greece believed, however, as does the modern Slavic Pope, in establishing unity through love not force, and by respect for cultural and ethnic diversity. None of that is profitable and Not useful for you.
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Indeed, it is by the command of Christ himself, her Master, that the Church unceasingly celebrates the Eucharist, finding in it the "fountain of life and holiness"36, the efficacious sign of grace and reconciliation with God, and the pledge of eternal life. The Church lives his mystery, draws unwearyingly from it and continually seeks ways of bringing this mystery of her Master and Lord to humanity-to the peoples, the nations, the succeeding generations, and every individual human being-as if she were ever repeating, as the Apostle did: "For I decided to know nothing among you except Jesus Christ and him crucified" The Church stays within the sphere of the mystery of the Redemption, which has become the fundamental principle of her life and mission.
The Redeemer of the world! In him has been revealed in a new and more wonderful way the fundamental truth concerning creation to which the Book of Genesis gives witness when it repeats several times: "God saw that it was good" The good has its source in Wisdom and Love. In Jesus Christ the visible world which God created for man the world that, when sin entered, "was subjected to futility"recovers again its original link with the divine source of Wisdom and Love. Indeed, "God so loved the world that he gave his only Son" As this link was broken in the man Adam, so in the Man Christ it was reforged Are we of the twentieth century not convinced of the over poweringly eloquent words of the Apostle of the Gentiles concerning the "creation that has been groaning in travail together until now"43 and "waits with eager longing for the revelation of the sons of God"44, the creation that "was subjected to futility"?
Does not the previously unknown immense progress-which has taken place especially in the course of this century-in the field of man's dominion over the world itself reveal-to a previously unknown degree-that manifold subjection "to futility"? It is enough to recall certain phenomena, such as the threat of pollution of the natural environment in areas of rapid industrialization, or the armed conflicts continually breaking out over and over again, or the prospectives of self-destruction through the use of atomic, hydrogen, neutron and similar weapons, or the lack of respect for the life of the unborn.
The world of the new age, the world of space flights, the world of the previously unattained conquests of science and technology-is it not also the world "groaning in travail"45 that "waits with eager longing for the revealing of the sons of God"46?
In its penetrating analysis of "the modern world", the Second Vatican Council reached that most important point of the visible world that is man, by penetrating like Christ the depth of human consciousness and by making contact with the inward mystery of man, which in Biblical and non-Biblical language is expressed by the word "heart".
Christ, the Redeemer of the world, is the one who penetrated in a unique unrepeatable way into the mystery of man and entered his "heart". Rightly therefore does the Second Vatican Council teach: "The truth is that only in the mystery of the Incarnate Word does the mystery of man take on light. For Adam, the first man, was a type of him who was to come Rom , Christ the Lord.
Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling". And the Council continues: "He who is the 'image of the invisible God' Col , is himself the perfect man who has restored in the children of Adam that likeness to God which had been disfigured ever since the first sin. Human nature, by the very fact that is was assumed, not absorbed, in him, has been raised in us also to a dignity beyond compare.
For, by his Incarnation, he, the son of God, in a certain way united himself with each man. He worked with human hands, he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin"47, he, the Redeemer of man. As we reflect again on this stupendous text from the Council's teaching, we do not forget even for a moment that Jesus Christ, the Son of the living God, become our reconciliation with the Father He it was, and he alone, who satisfied the Father's eternal love, that fatherhood that from the beginning found expression in creating the world, giving man all the riches of creation, and making him "little less than God"49, in that he was created "in the image and after the likeness of God" He and he alone also satisfied that fatherhood of God and that love which man in a way rejected by breaking the first Covenant51 and the later covenants that God "again and again offered to man" The redemption of the world-this tremendous mystery of love in which creation is renewed is, at its deepest root, the fullness of justice in a human Heart-the Heart of the First-born Son-in order that it may become justice in the hearts of many human beings, predestined from eternity in the Firstborn Son to be children of God54 and called to grace, called to love.
The Cross on Calvary, through which Jesus Christ-a Man, the Son of the Virgin Mary, thought to be the son of Joseph of Nazareth-"leaves" this world, is also a fresh manifestation of the eternal fatherhood of God, who in him draws near again to humanity, to each human being, giving him the thrice holy "Spirit of truth" This revelation of the Father and outpouring of the Holy Spirit, which stamp an indelible seal on the mystery of the Redemption, explain the meaning of the Cross and death of Christ.
The God of creation is revealed as the God of redemption, as the God who is "faithful to himself"56, and faithful to his love for man and the world, which he revealed on the day of creation. His is a love that does not draw back before anything that justice requires in him.
Therefore "for our sake God made him the Son to be sin who knew no sin" If he "made to be sin" him who was without any sin whatever, it was to reveal the love that is always greater than the whole of creation, the love that is he himself, since "God is love" Above all, love is greater than sin, than weakness, than the "futility of creation"59, it is stronger than death; it is a love always ready to raise up and forgive, always ready to go to meet the prodigal son 60, always looking for "the revealing of the sons of God"61, who are called to the glory that is to be revealed" This revelation of love is also described as mercy63; and in man's history this revelation of love and mercy has taken a form and a name: that of Jesus Christ.
Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. This, as has already been said, is why Christ the Redeemer "fully reveals man to himself".
If we may use the expression, this is the human dimension of the mystery of the Redemption. In this dimension man finds again the greatness, dignity and value that belong to his humanity. In the mystery of the Redemption man becomes newly "expressed" and, in a way, is newly created.
He is newly created! The man who wishes to understand himself thoroughly-and not just in accordance with immediate, partial, often superficial, and even illusory standards and measures of his being-he must with his unrest, uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter into him with all his own self, he must "appropriate" and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself.
If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deep wonder at himself. How precious must man be in the eyes of the Creator, if he "gained so great a Redeemer"65, and if God "gave his only Son "in order that man "should not perish but have eternal life" In reality, the name for that deep amazement at man's worth and dignity is the Gospel, that is to say: the Good News. It is also called Christianity. This amazement determines the Church's mission in the world and, perhaps even more so, "in the modern world".
This amazement, which is also a conviction and a certitude-at its deepest root it is the certainty of faith, but in a hidden and mysterious way it vivifies every aspect of authentic humanism-is closely connected with Christ. It also fixes Christ's place-so to speak, his particular right of citizenship-in the history of man and mankind. Unceasingly contemplating the whole of Christ's mystery, the Church knows with all the certainty of faith that the Redemption that took place through the Cross has definitively restored his dignity to man and given back meaning to his life in the world, a meaning that was lost to a considerable extent because of sin.
And for that reason, the Redemption was accomplished in the paschal mystery, leading through the Cross and death to Resurrection. The Church's fundamental function in every age and particularly in ours is to direct man's gaze, to point the awareness and experience of the whole of humanity towards the mystery of God, to help all men to be familiar with the profundity of the Redemption taking place in Christ Jesus.
At the same time man's deepest sphere is involved-we mean the sphere of human hearts, consciences and events. The mystery of Christ as the basis of the Church's mission and of Christianity. This awareness-or rather self-awareness-by the Church is formed a "in dialogue"; and before this dialogue becomes a conversation, attention must be directed to "the other", that is to say: the person with whom we wish to speak.
The Ecumenical Council gave a fundamental impulse to forming the Church's self-awareness by so adequately and competently presenting to us a view of the terrestrial globe as a map of various religions. It showed furthermore that this map of the world's religions has superimposed on it, in previously unknown layers typical of our time, the phenomenon of atheism in its various forms, beginning with the atheism that is programmed, organized and structured as a political system.
With regard to religion, what is dealt with is in the first place religion as a universal phenomenon linked with man's history from the beginning, then the various non-Christian religions, and finally Christianity itself.
The Council document on non-Christian religions, in particular, is filled with deep esteem for the great spiritual values, indeed for the primacy of the spiritual, which in the life of mankind finds expression in religion and then in morality, with direct effects on the whole of culture. The Fathers of the Church rightly saw in the various religions as it were so many reflections of the one truth, "seeds of the Word"67, attesting that, though the routes taken may be different, there is but a single goal to which is directed the deepest aspiration of the human spirit as expressed in its quest for God and also in its quest, through its tending towards God, for the full dimension of its humanity, or in other words for the full meaning of human life.
The Council gave particular attention to the Jewish religion, recalling the great spiritual heritage common to Christians and Jews. It also expressed its esteem for the believers of Islam, whose faith also looks to Abraham The opening made by the Second Vatican Council has enabled the Church and all Christians to reach a more complete awareness of the mystery of Christ, "the mystery hidden for ages"69 in God, to be revealed in time in the Man Jesus Christ, and to be revealed continually in every time.
In Christ and through Christ God has revealed himself fully to mankind and has definitively drawn close to it; at the same time, in Christ and through Christ man has acquired full awareness of his dignity, of the heights to which he is raised, of the surpassing worth of his own humanity, and of the meaning of his existence. All of us who are Christ's followers must therefore meet and unite around him. This unity in the various fields of the life, tradition, structures and discipline of the individual Christian Churches and ecclesial Communities cannot be brought about without effective work aimed at getting to know each other and removing the obstacles blocking the way to perfect unity.
However, we can and must immediately reach and display to the world our unity in proclaiming the mystery of Christ, in revealing the divine dimension and also the human dimension of the Redemption, and in struggling with unwearying perseverance for the dignity that each human being has reached and can continually reach in Christ, namely the dignity of both the grace of divine adoption and the inner truth of humanity, a truth which-if in the common awareness of the modern world it has been given such fundamental importance-for us is still clearer in the light of the reality that is Jesus Christ.
Jesus Christ is the stable principle and fixed centre of the mission that God himself has entrusted to man. We must all share in this mission and concentrate all our forces on it, since it is more necessary than ever for modern mankind.
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