23. The apostolic and missionary activity of Saints Cyril and Methodius, which belongs to the second half of the ninth century, can be considered the first effective evangelization of the Slavs.

This activity involved the individual territories in varying degrees, and was mainly concentrated in the territories of the then existing State of Greater Moravia. It principally included the regions belonging to the metropolis of which Methodius was pastor, namely Moravia, Slovakia and Pannonia, the last being a part of modern Hungary. Included in the sphere of the wider influence exercised by this apostolic activity, especially that of the missionaries trained by Methodius, were the other groups of Western Slavs, particularly those of Bohemia. The first historical Prince of Bohemia of the dynasty of the Premyslids, Bozyvoj (Borivoj), was probably baptized according to the Slavonic Rite. Later this influence reached the Sorbo-Lusatian tribes, and the territories of southern Poland. However, from the time of the fall of Greater Moravia in about 905- 906 the Latin Rite took the place of the Slav Rite and Bohemia was assigned ecclesiastically to the Bishop of Regensburg and the metropolis of Salzburg. However, it is worthy of note that about the middle of the tenth century, at the time of Saint Wenceslaus, there was still a strong intermingling of the elements of both rites, and an advanced coexistence of both languages in the liturgy: Slavonic and Latin. Moreover, the Christianization of the people was not possible without using the native language. And only upon such a foundation could the development of the Christian terminology in Bohemia take place, and from here, subsequently, the development and consolidation of ecclesiastical terminology in Poland. Information about the Prince of the Vislits in the Lite of Methodius is the most ancient historical reference to one of the Polish tribes.41 Insufficient data exist for it to be possible to link this item of information with the institution in the Polish territories of a Slav Rite ecclesiastical organization.

24. The Baptism of Poland in 966, in the person of the first historical sovereign, Mieszko, who married the Bohemian princess Dubravka, took place principally through the Bohemian Church, and by this route Christianity reached Poland from Rome in the Latin form. But the fact remains that the beginnings of Christianity in Poland are in a way linked with the work of the Brothers who set out from distant Salonika.

25. Rightly therefore Saints Cyril and Methodius were at an early date recognized by the family of Slav peoples as the fathers of both their Christianity and their culture. In many of the territories mentioned above, although there had been various missionaries, the majority of the Slav population in the ninth century still retained pagan customs and beliefs. Only in the land cultivated by our Saints, or at least prepared by them for cultivation, did Christianity definitively enter the history of the Slavs during the following century.

26. Ever since the ninth century, when in Christian Europe a new organization was emerging, Saints Cyril and Methodius have held out to us a message clearly of great relevance for our own age, which precisely by reason of the many complex problems of a religious, cultural, civil and international nature, is seeking a vital unity in the real communion of its various elements. It can be said of the two evangelizers that characteristic of them was their love for the communion of the universal Church both in the East and in the West, and, within the universal Church, love for the particular Church that was coming into being in the Slav nations. From them also comes for the Christians and - people of our time the invitation to build communion together.

But it is in the specific area of missionary activity that the example of Cyril and Methodius is of even greater value. For this activity is an essential task of the Church, and is urgent today in the already mentioned form of "inculturation". The two Brothers not only carried out their mission with full respect for the culture already existing among the Slav peoples, but together with religion they eminently and unceasingly promoted and extended that culture. By analogy, today the Churches of ancient origin can and must help the young Churches and peoples to mature in their own identity and progress in it.42

27. Cyril and Methodius are as it were the connecting links or spiritual bridge between the Eastern and Western traditions, which both come together in the one great Tradition of the universal Church. For us they are the champions and also the patrons of the ecumenical endeavor of the sister Churches of East and West, for the rediscovery through prayer and dialogue of visible Unity in perfect and total communion, "the unity which", as I said on the occasion of my visit to Bari, "is neither absorption nor fusion".43 Unity is a meeting in truth and love, granted to us by the Spirit. Cyril and Methodius, in their personality and their work, are figures that awaken in all Christians a great "longing for union" and for unity between the two sister Churches of East and West.⁴⁴ For full catholicity, every nation, every culture has its own part to play in the universal plan of salvation. Every particular tradition, every local Church must remain open and alert to the other Churches and traditions and, at the same time, to universal and catholic communion; were it to remain closed in on itself, it too would run the risk of becoming impoverished.

By exercising their own charism, Cyril and Methodius made a decisive contribution to the building of Europe not only in Christian religious communion but also to its civil and cultural union. Not even today does there exist any other way of overcoming tensions and repairing the divisions and antagonisms both in Europe: and in the world which threaten to cause a frightful destruction of lives and values. Being Christians in our day means being builders of communion in the Church and in society. This calls for openness to others, mutual understanding, and readiness to cooperate through the generous exchange of cultural and spiritual resources.

One of the fundamental aspirations of humanity today is to rediscover unity and communion for a life truly worthy of man on the worldwide level. The Church, conscious of being the universal sign and sacrament of salvation and of the unity of the human race, declares her readiness to accomplish this duty of hers, to which "the conditions of this age lend special urgency so that all people joined more closely today by various social, technical, and cultural bonds can achieve as well full unity in Christ".⁴⁵