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Ecumenical Patriarchate Press Office
Question: Why is a
Pan-Orthodox Council being called at this time, after so long, and what
thematics will the Orthodox Churches convey to the world?
Answer: The historical
fate of all Orthodox Churches without exception over the prior centuries
has at times repressed a conciliar practice of broader proportions.
Thus, the upcoming „Holy and Great Council“ has immeasurable
significance for the renewing of the conciliarity and canonical
self-consciousness in our Church. Conciliarity (or synodality) is not an
epithet of the Church. In its very being and existence it is „synodos“,
or assembly. In addition, one should not overlook the charismatic
character of an Ecumenical council, which is more of an extraordinary ad
hoc event, rather than an institutionalized reality. In this „world“,
in which divisive powers rule, the Church through the Council calls for a
unified attempt of a dynamic preservation of the ontological unity and
communal witnessing of love.
Since some of the themes of the agenda
of the Holy and Great Council sound anachronistic (the fast, calendar,
marital restrictions, autonomy, diaspora, mission, etc.), it is no
wonder that some argue the real shortcomings in those texts particularly
is that they are overly „contractual “. Important topics resist a
„contractual“ existence. Nevertheless, we believe that the Council will
address contemporary problems and challenges, send a message to the
youth, look back at biomedical technology, family crises, the ignoring
of religious identity in the process of integration, terrorism, defense
of persecuted Christians, sympathy with the supporters of other
religious traditions, etc. It would be frightening if we do not consider
the tumultuous life we find ourselves in.
At times we forget how important, and
sufficient it is, to assemble and serve the Liturgy. The Church does not
save us through words or actions but by its true being.
Question: How will the faithful from parishes in, for instance, Vranje or America, „interpret“ the message of the world Orthodox summit?
Answer: Councils serve
to establish and guarantee communion among local Churches within one
Church „in the ecumene“—to instill hope in salvation from death. What is
the significance and what are the consequences of this Council—the
post-conciliar period will show, since the process of acceptance of the
Council and its decisions may take time, depending on the vitality of
the ecclesial body, and the work of the local bishops among the people.
With this occasion I wish to correct the
statement that „the world’s Orthodox summit“ is assembling in Crete.
The Council (even an Ecumenical one) does not stand above the Church, it
does not rule over it, rather it serves the people of God—the Church,
from whence it draws its authority, importance and infallibility. The
Church is above the Ecumenical councils and uses them as an organ for
the interpretation of divine Revelation.
Question: The Orthodox
world often seems, paradoxically speaking, disunited-united. What do you
envision of this relationship following this Council?
Answer: The impression
of unity in disunity comes for the most part from the tendency of
ethno-phyletism in the majority of the local Churches. This has led to
some autocephalous Churches operating with a certain self-sufficiency
and isolation, and the atrophy of conciliarity on an ecumenical level.
Thus, in many Western church histories our ecclesiology is portrayed as a
unity of ethnic churches, based on political and state principles. Such
a version finds no comparison in Eastern tradition... It is likely that
following the „Council of Crete“ councils will be held more frequently,
but not as some „universal structure“ of a permanent nature. It can be a
new beginning in experiencing and studying contemporary organization in
light of the conciliar Church Tradition, all with the aim of achieving
its theanthropic mission in today’s world, on both a local and
ecumenical level. In other words, beneath the phenomenon of a Council we
must uncover its ontology and then put it into practice. The Church has
a very tame nature, in that it exceeds all of our calculations and
studies.
Question: If Orthodox have preserved unity without such Councils, why do they need it now and is it under the pressure of globalization?
Answer: Substantial
unity, as we have already stated, has been preserved, but the crisis of
unity splashes the shores of many autocephalous Churches. Namely, even
though every local Church is “universal” and in no way truncated, the
Church “throughout the world” should be manifested as a community of
Churches. Since the structure of the Church (its identity, authority,
ministries, etc.) represents, through the grace of the Holy Spirit, an
event of a free communion, then unity, to which Christ calls us, is not
some established uniformity in an institutionalized sense. The nature of
the Church will always be for us an open book in which the Holy Spirit
turns the pages.
The question of globalization can be
answered with a counter question: if the Church is the messenger of the
cosmic message of salvation in Christ is it not therefore global? The
very term “ecumenical” refers to a global character. Of course there are
differences, but this moment is critical even if the topics are
out-of-date. Delighted by the opportunities presented, I believe that
the Council in the scope of its discussions and, eventually, with the
content of its message will touch upon and address the most important
existential, social, and even political issues.
Question: Or is about establishing “firm leadership” in the East, which will be in response to similar leadership of the Catholic Church?
Answer: Quoting an
Athonite elder: “It is a divinely sacred and holy thing for the first in
rank among the Orthodox Churches to be robed in the cloak of weakness.”
Namely, among all others the Ecumenical patriarch today, together with
the Antiochian, finds himself in the most unenviable position. I am
obligated to say that the conciliar leadership of the Orthodox Church
has not served as a weapon of rule over the Church.
In my humble opinion, it is not an issue
of a “game of thrones” but of a unified rush to the Tomb of the
Resurrection. A great human element exists therein, but we must recall
the image of the Apostles Peter and John as they “ran together” to
Christ’s Tomb after His Resurrection, whereby St. Gregory the Theologian
characterized their run as a “good competition”. If you recognize some
of the “Eastern” leaders-runners in this, then you will have grasped the
point. It is precisely the Council’s “dialectic” that has driven out
the idea of a supreme rule of one over many. Each gathering of the Synod
is opened with a prayer of the invocation of the Holy Spirit who unites
all Christians in the body of Christ on both a local and universal
level simultaneously. What determines an ancient Apostolic Canon is a
balance, that is, mutual respect in relations between bishops with the
first (presiding) bishop, while the conciliarity (synodality) of all the
bishops is emphasized at the same time, in their pastoring and
organizing of the entire Church.
Question: There are
indications that the Antiochian Church will not participate in the work
of the Council, as well as the decision of the Georgian Church to reject
one of the documents, which will be presented for approval. Can such
actions endanger the convening of the Council, its significance and the
unity among Orthodox Churches in general?
Answer: The Council
will be an expression of unity inasmuch as it does not close its eyes to
the real problems, and if it succeeds, for instance, in a conciliar
manner to heal the divisions or problems in relations between Jerusalem
and Antioch, Serbia and Romania, Russia and Constantinople, etc.,
without prejudicing the decisions. Each local Church lives in the
reality of the Future age with its own dynamic, thus it is to be
expected that in different geographic and political regions different
views exist regarding different issues. This, however, must not be an
obstacle for the general effort that the universal and unaltered
evangelical message be communicated “with one mouth and one heart.” I am
afraid that some individuals are too comfortably reclined in the
armchair of conservatism. But history provides a lesson: It is
indicative that Polycarp, the famous Bishop of Smyrna, at about the year
155 visited his Roman fellow brother Anicetus to discuss with him the
disputable issue of the date of Pascha. Although they did not agree in
all things, imagine, they nonetheless served the Liturgy together after
which Polycarp returned to Smyrna—to his martyrdom.
The Holy Eucharist also heals unseen
wounds. I sincerely hope the Council will do the same. In the history of
the Church, every heresy or schismatic division inspired the activation
of the healthy ecclesial powers for the healing of divisive tendencies
in the body of Christ, with the final goal of preserving unity. The
Council can succeed in drawing light even from something that is so
narrow and dark as schism.
Question: The Pope
recently met with Patriarch Kirill of Moscow, then with Ecumenical
Patriarch Bartholomew. Can we expect from the upcoming Council specific
steps towards the improvement in relations between the Orthodox and
Catholic Churches?
Answer: Those historic
meetings witness to the opportunities for sincere dialogue, based on
theological principles of the first millennium. For instance, the basic
principle of St. Cyprian of Carthage states that each bishop, not only
the Roman, sits at the throne of the Apostle Peter. This does not mean
that all bishops are equal, but that they are equally successors of the
full assembly of Apostles. Cyprian understands “Cathedra Petri” not in
relation to the universal Church but in relation to each local Church
headed by a bishop.
These meetings have a soteriological and
therapeutic aspect. We regret the loss of unity with the Western
churches, as it is also a consequence of our sinfulness. A true
Christian knows that that loss occured against God’s will. The goal of
the council was the healing of the ill human condition and community.
This undeniable soteriological perspective of the conciliar institution
is explained by the fact that only in the Church can we find true
therapy, since Christ is the only true Physician. This historic
succession and tradition of healing, which makes up the heart and core
of the biblical and patristic tradition and conciliar system, should
help us in solving the painful issue of schism.
Question: Does this
mean – ecumenism, a change in the calendar, is a renounciation of
Orthodoxy as is seen by those who oppose the current manner in
communicating with Catholics?
Answer: There are
faithful who worry about the “only thing needed” and with confidence
look to those with pastoral accountability to face challenges. A
sectarian approach exists and it has a raison d’être in introducing the
confusions. Out of “ecumenism” they make a sensation which has success
with one group of people and with their rebelliousness it only brings
further discord and chaos to the world’s turmoil. The Serbian Orthodox
Church is truly ecumenical while preserving its calendar is not
reluctant to speak with all. It contributes to the existential
explanation of contemporary problems which are anthropological,
cosmological, cultural-civilizational and others. Synodality as an
essential characteristic of the Church can also be a useful basis and
prototype for the ecumenical movement. Our Church is not moving towards a
legalistic and narrow confessionalistic framework.
Question: Who will represent the Serbian Orthodox Church at this Council?
Answer: The gathering
of the first hierarchs, without the fullness of each local Church or
without the overall assembly of its hierarchs, does not decide on behalf
of others, for in that case it would operate as a collective papacy.
According to the ancient practice the heads of the autocephalous
Churches are invited to attend with a certain number of their bishops.
This is far from the ideal number – all active canonical bishops should
participate in the Council. The Church in the region of Serbia and
“Serbian and coastal lands” (an expression of St. Sava) is called to
nominate 24 of its bishops.
At the Liturgy which will be served in
Crete, the Orthodox—as an assembly of people around the hierarchs and
clergy—will preserve and express in history the icon of Pentecost and
the Future world which exceeds mortal division, thanks to its unity and
recapitulation in Christ. That Future age is the Church’s force of
gravity.
