On account of today’s event, we have chosen “The Church of Cyprus and the United Europe” as a topic to be dealt with under three aspects. Firstly, an effort will be made to answer the question of what the relations of the Church between the nation and society are. Secondly, we will examine the theological aspect of ecclesiology and tradition through the perspective of the new state of affairs created by the European integration, by pluralism and globalization. Thirdly, we will try to locate the appropriate fields in which Christianity and the Church, and in particular the Church of Cyprus are called to contribute to the process of the European integration. Of course, the contribution of the Church of Cyprus cannot be realized, unless the cooperation with the other orthodox churches, as well as with the other Christian denominations has been secured. For this reason, many of the mission fields assigned to the Church of Cyprus, are shared by all churches.

 
1. Church – Society – Nation

 
In order to answer the question of the role and the contribution of the Church of Cyprus to the European process of integration, an extensive study and assessment of the historical conditions as well as of present day situations are required. The limited time compels us to restrict our approach and to select only those issues considered useful and necessary for the moment. Many a time, we have been asked by foreign journalists and also political or church officials: What is the decisive factor that renders the Church of Cyprus capable of exerting such a great influence on the people and society of Cyprus, not only religiously and spiritually but also politically? The example of the ever memorable Archbishop Makarios, as the president of the Republic of Cyprus is not understandable for those who are not familiar with the historical-social framework of Cyprus.

The above question constitutes the key to understand the historical presence and contribution of the Church of Cyprus on one hand, and, on the other, it helps to answer the question of how our Church can contribute to the European process of integration. In order to clarify this contribution, the relationship of church and society has to be investigated. When examining this question, Western sociologists normally confine themselves to the sociological developments in the countries of Western Europe, where the other two Christian denominations, i.e., that of the Roman Catholic Church and those of the protestant churches, prevail, completely ignoring the historical, religious and social particularities of the oriental countries where the orthodox church is predominant, or they even deal with it with much scepticism and a negative attitude as if it were something alien, sinister and dangerous.

 
In order to make the relationship of the Church of Cyprus to the Cypriot society better understandable, we will briefly compare the situation which prevailed in the countries of Western Europe and which defined also the relation of church and society, and the element that specifies the connection of the church with the society in the countries of the Orient.

The facts spelling out the relation between church and society in Western Europe can be summarized as follows: a) The identification of ecclesiastical and secular authority with the person of the Pope in the Church of the Occident. b) The 16th century religious Reform with Luther, Calvin, Zwingli est. c) The 18th century Enlightenment and Humanism of the West [1]. d) The French revolution (1789). Particularly the last three pieces of historical information, i.e., Reform, Enlightenment-Humanism and the French revolution were conducive to the gradual predominance of the phenomenon of “secularization”, i.e., questioning the ecclesiastical and religious authority, de-ecclesiasticalization and de-sacralization of societies, and the limitation of religiousness down to individual option, they all comprise the phenomenon of prevalent individualism.

 
In comparison, the landmarks that characterized the history not only of the people of Cyprus but also that of its church, its course forming the civilization and the particularity of the idiosyncrasy of the people of Cyprus, can be summed up in the following: a) The Byzantine era which, although it was not always peaceful due to the frequent Arab raids, was hitherto characterized by an unexpected ecclesiastical, social and economic progress and development. b) The Byzantine period being succeeded by the domination by the Franks and the Venetians, along with the conquest of Cyprus by the crusaders from the year 1191 up to 1571. During that time a coordinated effort had been made towards Latinizing the Orthodox Church of Cyprus and forcing it to submit to the Church of the Occident, either by shrinking the administrative organization, or by taking measures against the orthodox hierarchy and clergy, or even by resorting to persecutions and martyrdom, such as that of the 13 monks at the Cantara monastery in 1231. c) The era of the Ottoman domination follows from 1571 to 1878. During this period, the Archbishop of Cyprus becomes not only the spiritual leader, but also the “Ethnarch”, i.e., the head of the Christian nation, as it was the case with the rest of the Primates over the Oriental Orthodox Churches of Constantinople, Alexandria, Antioch and Jerusalem. d) The time of the Ottoman rule was succeeded by the English Colonization from 1878 to 1959, during which the church plays again a significant part in the fields of education, culture and as a keeper of the national and religious values.

 
Having in mind these historical landmarks, it becomes evident that the orthodox Orient did not pursue the historic-social and ideological course of development as the Western European countries and churches did. During Byzantine times, the so-called “reciprocal connection system” (σύστημα συναλληλίας) prevails in the relations between the Church and the State. The main responsibility for education was with the church [2]. During the period of the Franco-Venetian Domination, the orthodox people of Cyprus had virtually clung on their Church in order to avoid Latinization, to maintain the orthodoxy of their faith and preserve their national identity [3]. By the same token, during the other two historical eras, that of the Ottoman domination and the British colonization, the Church of Cyprus had to carry out spiritual, national and educational work, as the “Nation-leading church”[4]. This also explains the profound and unbreakable bond between church and society.

 
From early 12th up to mid-20th century, the Church of Cyprus had been a “Confessing church”. We will reiterate by quoting the words of His Holiness the Ecumenical Patriarch Bartholomew, when he addressed the Assembly of the European Parliament, notifying the situation of the Church of Cyprus: “We have been serving a tradition of two millennia laden with tending care and struggles for the salvation of the orthodox people of Cyprus, and for safeguarding the unity of the civilization of Europe”[5].

 
2. Ecclesiology – Tradition

The historical development and the relation of the Orthodox Church of Cyprus to society and the people has created a close connection of church and nation. The same principle is due to other orthodox churches which lived under similar historical and social circumstances, differing only in the details. However, this was not the case as far as the Western church is concerned. There, the centralized authority of the Pope of Rome was extended to many peoples and nations. Thus, the conscience of a relationship between the church and the nation was not developed. In the Orient, on the contrary, the autocephalous church system became the basis for the conscience of an unbreakable connection of church and nation, being of course at a risk of running into national-racial extremities, a phenomenon that had been condemned as heresy by the Great Synod of Constantinople in 1872[6].

The above situation presents the following interesting phenomenon, both, from the ecclesiological point of view, as well as in socio-political terms. The Western Roman Catholic Church developed in the course of time a monarchical, centralized organization network, with its ecclesiology amidst national and social multicultural environments. The oriental church was the first to put its objections forward, and as a result the schism between Orient and Occident followed in 1054 A.D. It came to pass that this system was also disputed by the Protestant Reform in the 16th century, a fact that led to the continuing multiple break-off and shattering to pieces of the churches and the denominations formed as a result of the Reform, till today. This issue however, constitutes one of the most serious ecclesiastical problems that are being dealt with in the relations between the orthodox churches and their protestant counterparts at the World Council of Churches.  In contrast, the democratic system of organization and governing of the orthodox churches, i.e., the pluralistic system of the local autocephalous churches, was developed in a homogeneous national, cultural religious framework and social environment [7].

 
Still another significant feature of the Orthodox Church that characterizes the  faith (dogmatic teaching) and the ecclesiastical life, must not be ignored. This important feature is the tradition. Tradition is an exceptionally wide concept because it comprises the area where divine revelation and human freedom, past, present and future, teaching of the Gospel and theology of the Fathers of the church, the orthodoxy of faith and orthodox praxis in ecclesiastical life, liturgical experience, art and civilization, life, death and the after life (έσχατον), holiness and sinfulness, God and Man, “Christ is all and Christ is in all” (Col. 3:11), all co-exist. It is generally accepted that the Orthodox Church has preserved the authenticity of evangelical-apostolic faith, the worship of the primordial church and the pure ecclesiastical life and tradition with the aid of its own tradition [8].

 
3. Church and Europe

 
The beginning of the first millennium A.D. was marked by the spreading of the Gospel and the founding of the Church of Cyprus by Apostle Barnabas, to whom we pay homage today. The first arrival of the Apostles Barnabas, Paul and Mark in Cyprus is believed to have happened around the year 45 A.D. After the establishing of a system of organization and administration of the churches in the 3rd and 4th centuries – being defined by the Ecumenical Councils and introducing the institution of the five patriarchates, namely that of Rome, Constantinople, Alexandria, Antioch, and Jerusalem – the Church of Cyprus acquired its autonomy as early as 431 A.D. by virtue of a resolution passed by the 3rd Ecumenical Council (8th canon) in this same year. The second millennium A.D. was characterized by the definite break-up of the church, firstly, due to the great schism between Orient and Occident in 1054 A.D. and, secondly, following the division of the Western Church by the Reform in the 16th century. We may now ask what will be characteristic for the third millennium? Some experts, such as the Byzantinologist Steven Ransimen, think that the immediate, predictable future belongs to orthodoxy, due to the orthodoxy of faith, the theology of the Fathers of the church, the coupling of the values of Hellenism with Christian faith, its tradition and spirituality, elements that are absent from the secularized societies of the Western countries.

 
Before we proceed with our own judgement as far as the role is concerned that the church can play for the further development of Europe, I want to quote the Greek Orthodox Archbishop of America Demetrius who writes: “At this point, the role of the Greek orthodox church is extremely positive and constructive. Throughout the entire duration of its long, uninterrupted two-millennium history, which is confirmed by reality, the orthodox church … has constantly, systematically, and without any hesitation, shown profound respect for the cultural, national and religious identity of the peoples who were scattered in various countries world-wide. Orthodoxy has never approved of pressure, oppression or violence in connection with the above matters. To our church, the national, cultural and religious variety that exists in greater Europe is a given elementary reality which must be respected by every means”[9]. I want to add to this judgement by Archbishop Demetrius of America that respect has to be mutual, and the disposal of principles must not be asked from one side only.

 
Of course, we do not want to put the significance of the spreading of the Gospel and the founding of the Church of Cyprus by Apostle Barnabas on a level with the entrance of Cyprus to the European Union. Nonetheless, this is also a fact of utmost importance, not only from the viewpoint of national, cultural, strategic and political importance, but also from its spiritual and ecclesiastical momentousness. The economic, political and legal unification of Europe gave birth to parallel dynamics and to a procedure, mobilizing churches, cultural, social agents and religions, with a view to examine their own standpoint and responsibility born in the European history. And in order to reach a durable unification, the contribution of all these spiritual forces and institutions is necessary, in order to find “the soul of Europe”, the soul Jacques Delors was searching for, as if he was another Diogenes. The question for us is now: Is and will the traditional, pastoral mission of the church in the society be modified? And, if yes, in which way?

1. Ecclesiology. Reference was made before to forms of “Ecclesiology” in the three major traditional churches, namely, the Orthodox, the Roman Catholic and the Protestant. The European integration and the irreversible globalization, as well as the constantly increasing phenomenon of the multicultural societies set a challenge to their traditional ecclesiology [10]. The Roman Catholic Church is called to implement a more democratic administration system, and to abandon its narrow, binding ecclesiology that does not yet permit it to fully participate in the World Council of Churches, or in the Conference of European Churches, and, by which, all the Christians residing outside its limits are called to return and being submitted to the Pontiff of Rome. The Protestant Churches are in turn called to realize that multiple division and break off do not assist in preserving Christian unity, nor can they stop religious conflicts. The Orthodox Church however, which relied on the certainty and the security of the homogeneous national, cultural and religious social consistence, as it did previously test its ecclesiology in a friendly environment, is called once again to challenge again its value and its stamina, avoiding national-racial extremities, within the forming, contemporary multicultural and secularized societies, because this is what the European integration holds in store for us.

We consider that it is worth mentioning that all these topics, from a theological and ecclesiological point of view are being discussed at large, either at the World Council of Churches [11] or at the Conference of European Churches, to both of which the Church of Cyprus belongs as a founding member, or even in the bilateral theological dialogues conducted by the orthodox church with the other Christian churches and denominations.

2. Is the otherness of the dissimilar a crisis for our identity? The course of integration of the European Union indubitably has brought about creative thought, aiming at transcending dividing limits, either among peoples, or nations, or states, or individuals. But here other issues are raised. They have accumulated in the past, or still continue to be accumulating suffering across the whole of the universe, such as racism, sterile and exclusivist nationalism, xenophobia, fanaticism est. We could claim that, on account of the fermenting development processes taking place in Europe and around the whole of our planet, sociality and theology have discovered the evangelical principle of “otherness” belonging to our fellow-man, as it becomes evident with sharp clarity in the parable of Christ about the Good Samaritan [12]. Thus, an effort is made to positively assess this theological and anthropological concept, so that respective conclusions are reached.

3. A new theological way of thinking. In addition to positive and creative thought and preoccupation for the evaluation of the identity of the other, along with the advancement towards European integration, the basis for the development of another theological way of thinking is laid. During the long history of Christianity, — following of course the divine revelation through the person of God and Man Jesus Christ and the writing of the Holy Gospels –, there was the advent of the creative theological thought of the Great Fathers through combining Hellenic cosmology with Christian revelation, as well as that of the Ecumenical Councils on the basis of the theology of the Fathers. The second millennium was marked by dividing denominational theologies conflicting with one another. During the last century endeavour was made to develop an Ecumenical theology, pattern that nevertheless went through, and it continues to go through stages of constant crises. Now, the churches, //being into new social frames, are called to discover the locality of the church on one hand, and on the other, the ecumenical status of the local church. Contemporary man must seek one’s identity in this framework. He has the potential for experiencing the entity of his person and his ecumenicity, going beyond the anonymity imposed on him by globalization.

4. Relations and cooperation amongst religions. Not only the historical past, not only the current globalization and the course to European completion, but also the contemporary form of violence and terrorism, as well as the fear of conflicts among religions and civilizations rendered the re-examination of relations between religions imperative, with a view to creating a civilization of peace and service to man as an image of God [13]. On behalf of the Christian churches, I think that the same happens with the non-Christian religions, too. An effort is made in order to prove that religions do not constitute a cause and a source of conflicts, but rather the basis on which peoples may co-exist peacefully. Of course that is, as long as religions do not allow themselves to become instruments of protection of alien interests and purposes. In this framework, great initiative for dialogue has been undertaken, that aims at lifting the historical misunderstandings and curing the wounds of the past.

5. A correlation between tradition and contemporary situation. European integration, the multi-cultural image of the contemporary world, and globalization, all this comprises the reality of the contemporary world. Christ, as well as Apostle Paul, described the dynamics of Christianity in the world figuratively speaking as “small dough” that “gives volume to the whole quantity”[14] (A; Cor. 5:6 Mt. 13:33, Lc. 13:21). As far as the matter being analysed at present is concerned, more particularly, the Orthodox Church is required to interpret the concept of its tradition in relation with the contemporary situation of the world. The delicate point is found in the theological, ecclesiological and social correlation between tradition and the contemporary situation, since tradition is neither a simple about turn backwards, nor a stationary concept or a situation but rather the dynamics of a forward course and the presence of the Holy Spirit which enlivens and guides the life of the Church agelessly and contemporarily.

6. The pan-orthodox cooperation within the European Union. I would like to remind you that within the geographical borders of Europe is living the largest part of Orthodox believers. There number being calculated to exceed 200 millions, that means another Europe[15].Within the United Europe many possibilities are offered for pan-orthodox cooperation so that tradition and spirituality of the Orthodox Church are promoted. Successive meetings of orthodox delegations with other parties have already been realized, for the purpose of getting familiar with the structures of the European Union and the identification of contribution fields in the orthodox churches.

7. Bases and values of the European civilization. The cultural physiognomy of Europe, by general confession has been formed on the basis of the principles and values of the Hellenic civilization, of philosophy and thought, on Roman Law and social organization and, of course on divine, Christian revelation. The Orthodox Church, with a two-millennium history, tradition and civilization behind it is pre-eminently an agent of these values. The Fathers of the church were the first to attempt combining the above aspects of civilization. I would say, in a descriptive way, that the orthodox believers carry faith, tradition, their ecclesiastical life and civilization with them, because these aspects are also a way of life but at the same time they are the constituents of their identity. This becomes evident by the example of the orthodox in the Diaspora, where upon their settlement in non-orthodox environments, they established their own religious communities, built churches and organized their ecclesiastical authorities and/or their education systems.

8. The spiritual mission of the Church. Objective observation and sociological research prove that the systems of capitalism, of the atheist propaganda of communism, as well as the phenomenon of secularization have led a high percentage of people to atheism. This percentage amounts to, and/or exceeds many a time, the 60% mark in the former Soviet Republics.  The Orthodox Church is capable of serving the Gospel of salvation, the Apostolic Tradition, and of becoming the inspirer of hope to contemporary man, without chauvinism of any kind, without triumphant exclamations, without fanaticism and eliminations, but rather characterized by a high sense of responsibility before the founder of the church, Jesus Christ, before the Gospel, which was entrusted to the church by Christ, before history and the contemporary man16.
9. The Social mission of the Church. The mission of the Church does not run through with the fulfilment only of its spiritual and salutary vocational work. It is completed by its social mission and by its dealing with social problems that harass Man today. a) The protection of human rights is a pre-eminently work of the Church and a theological service. Respect for Man and one’s value as a human being, as a person created in the image of God and not as an impersonal unit into the globalized society and economy are distinguished as top priorities. b) The social problems as well, of poverty, unemployment, drug abuse, AID’S., the women’s, children’s and immigrants’ slave trade come first and foremost on the agenda of activities of the World Council of Churches and at the Conference of European Churches, so that they would be dealt with collectively and effectively. c) Issues of bio-ethics concern the totality of the Christian churches also the Orthodox churches and we think that now and in the future, answers have to be given by the Church to the believers, as well as solutions to complex moral problems and dilemmas. d) Most certainly the Church is not, and it must not be absent from the problem of ecology. This has been already proved through the pan-orthodox activities conducted about the environment until now, with His Holiness the Ecumenical Patriarch Bartholomew presiding. For the church, the world is the creation of God, and Man is the functionary responsible for the “cosmic liturgy”, according to St. Maximus Confessor.

10. The ethnarchic role of the Church of Cyprus. We have previously referred to the historical, ethnarchic role of the Church of Cyprus. Despite the fact that it has been historically clarified, and although the contribution of the church to the preservation of the religious, national and cultural identity of the Orthodox people of Cyprus is proved, this role was either questioned, or caused fears, or was used for propaganda purposes, in order to reduce the social influence of the Church. Nonetheless it is worth wondering about the fact that this propaganda came to be a major political issue, to the point that in the plan of the Secretary General of the United Nations, Mr. Kofi Annan, there was a special passage under article 5 of the general provisions, attached 1[17], according to which the appointment to State posts is prohibited to religious functionaries. I assure you, that there is not any intention of aspiring for State offices or dignities on the part of the Church of Cyprus. However, is there in any European country a similar prohibition, when e.g. in Great Britain, the Sovereign is also the Head of the Anglican Church?

 
Within the framework of United Europe, I would say that the role of the church is being upgraded, always in connection with the nation, society and civilisation. According to the recommended constitution of the European Union, Article 2 provides: “The Union is based on values of human dignity, freedom, democracy, equality, on those of a State of Law as well as those of respect for human rights. These values are shared, in common by the member States in a society of pluralism, tolerance, justice, solidarity and prohibition of any kind of discriminations”.  All these are basically Christian values. On the other hand, however, the potential of both the Governments of the member States, as well as those of the National Parliaments is drastically restricted. In fact their role being limited to the implementation of the laws passed per maximum percentage in Brussels. Consequently, all that remains for the agents of the spirituality and civilization, such as the church, religions in general, and education to do is to work for maintaining the identity of the nation, of civilization, of religion and to strive for promoting the values. With all of this the first and foremost role of the Church remains purely spiritual, evangelical, a serving the salvation of Man.

11. The Church of Cyprus, a link between the Orient and the Occident. Through its history, the Church of Cyprus became a connecting link between the churches of the Middle East and those of the West. Within the framework of the United Europe, this role is being upgraded and it may assume a character of exceptional importance.  The church is required to link up the civilization and the values of the peoples of the Middle East, the roots of primordial Christianity, which the Church of Cyprus itself possesses, with the civilization of the peoples of Europe. This purpose is already being served institutionally, firstly by the participation of the Church of Cyprus in the Middle East Council of Churches as a full member, and secondly by its participation either in the Conference of European Churches, or in the World Council of Churches. In addition, the bonds of faith, worship and tradition that exist with the Orthodox Churches of the Middle East, as well as the intimate relations of cooperation with the other Christian Churches and denominations, ascribe an important position to the Church of Cyprus.

NOTES

[1] “The scientific and intellectual developments of the 17th cent. – the discoveries of Isaac Newton, the naturalism of Rene Descartes, the scepticism of Pierre Bayle, the pantheism of Benedict de Spinoza and the empiricism of Francis Bacon and John Locke – Fostered the belief in natural law and universal order and the confidence in human reason that spread to influence all of the 18th century society”. The Columbia Encyclopaedia, p. 15397 (on line).

[2] Vlasios I. Fidas. “The Hellenic Education in Cyprus during the times following the Byzantine Era”. The church of Cyprus. 2000 years of Christianity. Minutes of the scientific conference. Publications of the holy synod of the church of Cyprus, Nicosia, 9th – 11th June 2000, pages 265-280. By the same author: Byzantium: Life, institutions, society, church, education, art. Athens 1991. 3rd edition (in Greek).

[3] Andreas Mitsides. A brief historical account of the Church of Cyprus. Nicosia 1994, Pages 35-42 (in Greek).

[4] Andreas Vittis. “The `ethnarchic’ role of the orthodox church of Cyprus: a historical – religious approach to an unconquerable historical and religious necessity”. Scientific Anniversary of the Association of historical studies of Cyprus. Volume 6th, pages 49-79 (in Greek).

[5] Ecumenical Patriarch Bartholomew. Speech addressed to the Assembly of the European Parliament. 19th April 1994. Athens 1994, Page 5.

[6] “The normal institution of autocephaly in the administrative organisation network of the local orthodox churches has been stripped of its functional relation to the ecumenical conscience of each local church and it has been used in the reinforcement of introversion on the part of the state authority. This autocephaly has nourished the enthusiasm of the new orthodox states during the 19th century every form of nationalism or national racism and it has caused its formal condemnation by the Great Synod of Constantinople (1872)”. Damaskinos Papandreou, Metropolitan of Switzerland (currently of Adrianople). Orthodoxy and the World. “Tertios” Publications, Katerini 1993, page 82 (in Greek).

[7] By the same author. Orthodoxy and the United Europe. “Tertios” publications, Katerini 1989, pages 31-32. The same text, pages 35-36 (in Greek).

[8] Many a time even the orthodox theologians misinterpret the concept of tradition by confining it only to the past, and as if it were the only authentic experience of ecclesiastical life, ignoring the fact that the Holy Spirit enlivens, agelessly and contemporarily guiding the church. Most certainly, the Westerners too, misinterpret the concept of tradition as far as orthodoxy is concerned. Moreover, many times we receive influence exerted on us by them with reference to great theological issues, without analysing the facts laid down before us by our own theological criteria. “When the Orthodox speak of tradition, they most often mean what the great patristic Saints – Basil, Gregory, John Chrysostom and others – produced in pastoral instruction and liturgical chant, and what their successors developed on that basis, from icons to a consensus about ecumenical councils. When Catholics refer to tradition, they frequently mean the great blocks of truth carved out by the church and taught by the magisterium. What Protestants mean by tradition is more ambiguous. It may mean loyalty to a confessional linage, but it also may mean a deep suspicion of traditional authority – suspicion itself being a protestant tradition”. Max L. Stackhous. “Tradition and revelation: Changing to preserve the truth”. In: The Christian Century. Volume 113, issue: 32, November 6th 1996, page 1061 (on line).

[9] Demetrius Trakatellis, Archbishop of America. “The role of the orthodox church in greater Europe. Visions and perspectives. Orthodoxy and the universe. A gift volume in honour of his holiness the Ecumenical Patriarch Bartholomew. I. Armos Publications. Athens 2000, page 2.

[10] We use the term “challenge” in the Evangelical sense of “tempter”, i.e., trial and not by simply juxtaposing the respective Greek term “Challenge” with its English counterpart.

[11] See declaration of the Central Committee of the World Council of Churches(WCC): “Declaration sur L’ Europe. Rappel de quelques faits”, 2003, where a full program of W.C.C. activation is contained within the framework of the European Union.

[12] Vasilios Karayannis, Bishop of Trimithus. Gospel and Life. The Parables. Nicosia 1998, pages 147-154 (in Greek). Vasilios T. Youltsis. “From the `Stranger’ to the `neighbour’. Transcending the xenophobia of the `dissimilar’. Theology and the world in dialogue. An honorary volume to professor George Mantzarides. “P. Pournaras” publications. Thessalonika 2004, pages 213-222 (in Greek).

[13] Vasilios Karayannis, Bishop of Trimithus. The religious and national pluralism of the new society of the world (in Greek). Armos publications. Athens 2002. George K. Papademetriou. “The Orthodox stance towards the non-Christian religions.

[14] Vasilios Karayannis, Bishop of Trimithus. “The meeting of Christianity and the World. 2000 years of Christianity” (in Greek). Church of Cyprus, 2000 years of Christianity. Pages 75-100.

[15] Hilarion Alfeyev, Bishop of Vienna. “Orthodoxy in a New Europe. Problems and perspectives”. Europaica. Bulletin of the Representation of the Russian Orthodox Church to the European Institutions, No. 35 (on line).

[16] Christodoulos Paraskevaides Archbishop of Athens and of the whole of Greece. “The Word and the role of the Orthodoxy in the European Union”. In: Europaica, op. cit. No. 41 (on line). The Archbishop of Athens distinguishes between two activity fields for the Orthodox Church in Europe: Strengthening the constantly weakening faith and the evangelization and spiritual rebirth, both of which issues in our opinion, must seriously be dealt with by all churches.

 
[17] 1. The United Cyprus Republic, its Federal Government and its constituent states are secular.

2. Religious functionaries shall not hold elected or appointed political or public office.