But can those who run it be trusted, determined to save what can be saved within a system that methodically seeks to turn Christianity into a superstition in order to deal with it more conveniently?

He

I know that there are problems within the Russian Church as well. But rest assured, the majority of Russian bishops think first of all about how best to serve the Church. I have already told you: for me, the Russian Christians are 630

have not already defeated communism in their country. I am not speaking of the social system, for the Church has nothing to say on this subject, but of atheistic totalitarianism. They defeated him with their suffering, their ability to suffer. Outwardly, this is not yet visible. But the atheistic ideology is mortally wounded, and therefore the powerful of this world stubbornly defend their power and look for scapegoats: intellectuals, Jews, maybe Christians! In this most difficult transitional situation, some people at the top of the Russian Church have to sacrifice themselves. Believe me, there are plenty of martyrs in Russia.

In 1951, in a message addressed to the sister Churches, the Patriarch expressed his desire to convene a general council. However, he had to wait until 1959 to propose a preliminary meeting. In order to better prepare him, he decided to go on a pilgrimage to various Orthodox Churches. He began with the apostolic patriarchates of the Middle East, the oldest witnesses of the pentarchy.

In November 1959, for the first time in several centuries, the Ecumenical Patriarch left the Phanar, on the 17th he was received in Alep by the city authorities and the Archbishop. On the way to the south, he visits villages with an Orthodox population with the utmost ease. Thousands of believers meet him in Omsa, the ancient Emes.

In front of Damascus, Patriarch Theodosius of Antioch and ministers of the Syrian province (Syria was then part of the United Arab Republic), Christian and Muslim religious leaders rode out to meet him. In his speech at the Patriarchal Council, he speaks of the glorious past of the Church of Antioch and the close cooperation between the two sees:

"Our Ecumenical and Apostolic Throne is on the foundation. In view of the historical ties that connect it with the See of Antioch, attaches the greatest importance to a common search for the solution of problems that concern the Orthodox Church and the world as a whole, and which require study and close attention from everyone. it could not take place due to the conditions in which the autocephalous Churches find themselves, but its convocation became necessary and urgent. Today, these problems can become the subject of a special study at the conference, which should bring together first of all the Orthodox Churches."

The next day, Athenagoras I received representatives of various faiths and religious institutions, and then went to pray at the Monastery of the Nativity of the Virgin in Saidnaya, one of the most revered places in Christian Syria. On Sunday, November 22, he will concelebrate with Patriarch Theodosius and other bishops of Antioch. He receives representatives of the Orthodox Youth Movement, expressing the hope that young bishops will come out of the Movement and maintain contact with the youth. He announces the convocation of a conference of Orthodox youth. Such conferences have been held regularly since then within the framework of the Syndesmos, i.e., the "connection" that exists between the various Orthodox youth movements in different countries {Since such movements do not exist in the countries of Eastern Europe, representatives of the Theological Academies are usually invited to these conferences.}.

On November 23, Athenagoras went to Jerusalem, where Patriarch Benedict received him at the Holy Sepulchre. He visited Jericho, the banks of the Jordan, Bethlehem, the Mosque of Omar.

Middle Eastern Christians who made a pilgrimage to the Jordan, renewing their baptism in the waters where Christ was immersed, bear the title of hajji, like the Muslims who made the pilgrimage to Mecca. This title serves as an objective testimony to holiness...

On December 2, Athenagoras arrived in Alexandria, where he was met by Patriarch Christopher in the Church of the Annunciation. Here Athenagoras recalls what Christianity owes to Alexandrian thought. On December 7, he visits Sinai and the Monastery of St. Catherine, the smallest but one of the most revered Orthodox Churches. On December 10, the Ecumenical Patriarch is in Cairo, where he is establishing, as we said, working contacts with the Coptic Church. On December 11, he is in Beirut, where, after meetings with the President of the Republic, the heads of the Churches, members of the diplomatic corps, representatives of Orthodox organizations, he meets with representatives of Orthodox youth, and also visits the hospital and talks with each patient individually...

His pilgrimage, even in its most official part, never resembled visits according to protocol. The Patriarch unceasingly preaches the unification of the Orthodox and the unity of all Christians, a unity that can easily be realized above all in relation to the non-Chalcedonian Churches. Everywhere he speaks of the invincibility of love. Fr. George Khodr, general secretary of the Orthodox Youth Movement and probably the brightest personality of Arab Orthodoxy, said of him: "Everyone with whom he came into contact had the impression of a humble and simple man, 'a bishop who has not lost the soul of a pastor.' We have seen that a truly ecumenical atmosphere reigns in Constantinople today, far from any politics. A new wind blew over this ancient Christian people."

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