29. "In all of Christ's disciples the Spirit arouses the desire to be peacefully united, in the manner determined by Christ, as one flock under one shepherd."72 The journey of the Church, especially in our own time, is marked by the sign of ecumenism: Christians are seeking ways to restore that unity which Christ implored from the Father for his disciples on the day before his Passion: "That they may all be one; even as you, Father, are in me, and I in you that they also may be in us, so that the world may believe that you have sent me" (Jn. 17:21). The unity of Christ's disciples, therefore, is a great sign given in order to kindle faith in the world while their division constitutes a scandal.73
The ecumenical movement, on the basis of a clearer and more widespread awareness of the urgent need to achieve the unity of all Christians, has found on the part of the Catholic Church its culminating expression in the work of the Second Vatican Council: Christians must deepen in themselves and each of their communities that "obedience of faith" of which Mary is the first and brightest example. And since she "shines forth on earth,...as a sign of sure hope and solace for the pilgrim People of God," "it gives great joy and comfort to this most holy Synod that among the divided brethren, too, there are those who live due honor to the Mother of our Lord and Savior. This is especially so among the Easterners."74
30. Christians know that their unity will be truly rediscovered only if it is based on the unity of their faith. They must resolve considerable discrepancies of doctrine concerning the mystery and ministry of the Church, and sometimes also concerning the role of Mary in the work of salvation.75 The dialogues begun by the Catholic Church with the Churches and Ecclesial Communities of the West76 are steadily converging upon these two inseparable aspects of the same mystery of salvation. If the mystery of the Word made flesh enables us to glimpse the mystery of the divine motherhood and is, in turn, contemplation of the Mother of God brings us to a more profound understanding of the mystery of the Incarnation, then the same must be said for the mystery of the Church and Mary's role in the work of salvation. By a more profound study of both Mary and the Church, clarifying each by the light of the other, Christians who are eager to do what Jesus tells them-as their Mother recommends (cf. Jn. 2:5)- will be able to go forward together on this "pilgrimage of faith." Mary, who is still the model of this pilgrimage, is to lead them to the unity which is willed by their one Lord and so much desired by those who are attentively listening to what "the Spirit is saying to the Churches" today (Rev. 2:7, 11, 17).
Meanwhile, it is a hopeful sign that these Churches and Ecclesial Communities are finding agreement with the Catholic Church on fundamental points of Christian belief, including matters relating to the Virgin Mary. For they recognize her as the Mother of the Lord and hold that this forms part of our faith in Christ, true God and true man. They look to her who at the foot of the Cross accepts as her son the beloved disciple, the one who in his turn accepts her as his mother.
Therefore, why should we not all together look to her as our common Mother, who prays for the unity of God's family and who "precedes" us all at the head of the long line of witnesses of faith in the one Lord, the Son of God, who was conceived in her virginal womb by the power of the Holy Spirit?
31. On the other hand, I wish to emphasize how profoundly the Catholic Church, the Orthodox Church and the ancient Churches of the East feel united by love and praise of the Theotokos. Not only "basic dogmas of the Christian faith concerning the Trinity and God's Word made flesh of the Virgin Mary were defined in Ecumenical Councils held in the East,"77 but also in their liturgical worship "the Orientals pay high tribute, in very beautiful hymns, to Mary ever Virgin...God's Most Holy Mother."78
The brethren of these Churches have experienced a complex history, but it is one that has always been marked by an intense desire for Christian commitment and apostolic activity, despite frequent persecution, even to the point of bloodshed. It is a history of fidelity to the Lord, an authentic "pilgrimage of faith" in space and time, during which Eastern Christians have always looked with boundless trust to the Mother of the Lord, celebrated her with praise and invoked her with unceasing prayer. In the difficult moments of their troubled Christian existence, "they have taken refuge under her protection,"79 conscious of having in her a powerful aid. The Churches which profess the doctrine of Ephesus proclaim the Virgin as "true Mother of God," since "our Lord Jesus Christ, born of the Father before time began according to his divinity, in the last days, for our sake and for our salvation, was himself begotten of Mary, the Virgin Mother of God according to his humanity."80 The Greek Fathers and the Byzantine tradition contemplating the Virgin in the light of the Word made flesh, have sought to penetrate the depth of that bond which unites Mary, as the Mother of God, to Christ and the Church: the Virgin is a permanent presence in the whole reality of the salvific mystery.
The Coptic and Ethiopian traditions were introduced to this contemplation of the mystery of Mary by St. Cyril of Alexandria, and in their turn they have celebrated it with a profuse poetic blossoming.81 The poetic genius of St. Ephrem the Syrian, called "the lyre of the Holy Spirit," tirelessly sang of Mary, leaving a still living mark on the whole tradition of the Syriac Church.82 In his panegyric of the Theotókos, St. Gregory of Narek, one of the outstanding glories of Armenia, with powerful poetic inspiration ponders the different aspects of the mystery of the Incarnation, and each of them is for him an occasion to sing and extol the extraordinary dignity and magnificent beauty of the Virgin Mary, Mother of the Word made flesh.83
It does not surprise us therefore that Mary occupies a privileged place in the worship or the ancient Oriental Churches with an incomparable abundance of feasts and hymns.
32. In the Byzantine liturgy, in all the hours of the Divine Office, praise of the Mother is linked with praise of her Son and with the praise which, through the Son, is offered up to the Father in the Holy Spirit. In the Anaphora or Eucharistic Prayer of St. John Chrysostom, immediately after the epiclesis the assembled community sings in honor of the Mother of God: "It is truly just to proclaim you blessed, O Mother of God, who are most blessed, all pure and Mother of our God. We magnify you who are more honorable than the Cherubim and incomparably more glorious than the Seraphim. You who, without losing your virginity, gave birth to the Word of God. You who are truly the Mother of God."
These praises, which in every celebration of the Eucharistic Liturgy are offered to Mary, have moulded the faith, piety and prayer of the faithful. In the course of the centuries they have permeated their whole spiritual outlook, fostering in them a profound devotion to the "All Holy Mother of God."
33. This year there occurs the twelfth centenary of the Second Ecumenical Council of Nicaea (787). Putting an end to the wellknown controversy about the cult of sacred images, this Council defined that, according to the teaching of the holy Fathers and the universal tradition of the Church, there could be exposed for the veneration of the faithful, together with the Cross, also images of the Mother of God, of the angels and of the saints, in churches and houses and at the roadside.84 This custom has been maintained in the whole of the East and also in the West. Images of the Virgin have a place of honor in churches and houses. In them Mary is represented in a number of ways: as the throne of God carrying the Lord and giving him to humanity (Theotokos); as the way that leads to Christ and manifests him (Hodegetria); as a praying figure in an attitude of intercession and as a sign of the divine presence on the journey of the faithful until the day of the Lord (Deesis); as the protectress who stretches out her mantle over the peoples (Pokrov), or as the merciful Virgin of tenderness (Eleousa). She is usually represented with her Son, the child Jesus, in her arms: it is the relationship with the Son which glorifies the Mother. Sometimes she embraces him with tenderness (Glykophilousa); at other times she is a hieratic figure, apparently rapt in contemplation of him who is the Lord of history (cf. Rev. 5:9-14).85
It is also appropriate to mention the icon of Our Lady of Vladimir, which continually accompanied the pilgrimage of faith of the peoples of ancient Rus'. The first Millennium of the conversion of those noble lands to Christianity is approaching: lands of humble folk, of thinkers and of saints. The Icons are still venerated in the Ukraine, in Byelorussia and in Russia under various titles. They are images which witness to the faith and spirit of prayer of that people, who sense the presence and protection of the Mother of God. In these Icons the Virgin shines as the image of divine beauty, the abode of Eternal Wisdom, the figure of the one who prays, the prototype of contemplation, the image of glory: she who even in her earthly life possessed the spiritual knowledge inaccessible to human reasoning and who attained through faith the most sublime knowledge. I also recall the Icon of the Virgin of the Cenacle, praying with the Apostles as they awaited the Holy Spirit: could she not become the sign of hope for all those who, in fraternal dialogue, wish to deepen their obedience of faith?
34. Such a wealth of praise, built up by the different forms of the Church's great tradition, could help us to hasten the day when the Church can begin once more to breathe fully with her "two lungs," the East and the West. As I have often said, this is more than ever necessary today. It would be an effective aid in furthering the progress of the dialogue already taking place between the Catholic Church and the Churches and Ecclesial Communities of the West.86 It would also be the way for the pilgrim Church to sing and to live more perfectly her "Magnificat."
73. Cf. Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis Redintegratio, 1.
74. Dogmatic Constitution on the Church Lumen Gentium, 68, 69. On Mary Most Holy, promoter of Christian unity, and on the cult of Mary in the East, cf. Leo XIII, Encyclical Epistle Adiutricem Populi (5 September 1985): Acta Leonis XV, 300-312.
75. Cf. Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis Redintegratio, 20.
76. Cf. ibid., 19.
77. Ibid., 14.
78. Ibid., 15.
79. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 66.
80. Ecumenical Council of Chalcedon, Definitio fidei: Conciliorum Oecumenicorum Decreta, Bologna 1973, 86 (DS 301).
81. Cf. the Weddase Maryam (Praises of Mary), which follows the Ethiopian Psalter and contains hymns and prayers to Mary for each day of the week. Cf. also the Matshafa Kidana Mehrat (Book of the Pact of Mercy); the importance given to Mary in the Ethiopian hymnology and liturgy deserves to be emphasized.
82. Cf. Saint Ephrem, Hymn. de Nativitate: Scriptores Syri, 82, CSCO, 186.
83. Cf. Saint Gregory of Narek, Le livre de prieres: S. Ch. 78, 160-163; 428-432.
84. Second Ecumenical Council of Nicaea: Conciliorurn Oecumenicorum Decreta, Bologna 19733, 135-138 (DS 600-609).
85. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 59.
86. Cf. Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis Redintegratio, 19.
