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The Holy and Great Council will address important issues of concern to Orthodox Christians and all people. This includes the mission of the Orthodox Church in the modern world, the Orthodox diaspora, autonomy, marriage, fasting and relations with other Christians. Rev. Dr. John Chryssavgis tells why these are matters important not only to the Orthodox, but to the entire world.

The Holy and Great Council gathers in Crete in the latter part of June 2016. It is the first time in 1200 years that 14 autocephalous Orthodox churches are meeting. Approximately 500 individuals will be part of this historic gathering, with a common desire to reinforce their relations and address contemporary spiritual and social challenges in the world.

 

Council to Address Six Major Themes in Orthodoxy

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The Mission of the Orthodox Church in Today’s World

 

SYNAXIS OF ORTHODOX PRIMATES

Chambésy, 21-28 January 2016

THE MISSION OF THE ORTHODOX CHURCH IN TODAY’S WORLD

DECISION

*The following English text is a working translation. An official English translation is forthcoming.

The contribution of the Orthodox Church in realizing peace, justice, freedom, fraternity and love between peoples, and in the removal of racial and other discriminations.

The Church of Christ exists in the world, but is not of the world (cf. Jn 17:11, 14-15). The Church, as the sign and image of the Kingdom of God in history, proclaims the good news of a new creation (II Cor 5:17), of new heavens and a new earth in which righteousness dwells (II Pt 3:13); news of a world in which God will wipe away every tear from people’s eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain (Rev 21:4-5).

Such hope is experienced and foretasted by the Church, especially each time the Divine Eucharist is celebrated, bringing together (I Cor 11:20) the scattered children of God (Jn 11:52) without regard to race, sex, age, social, or any other condition into a single body where there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female (Gal 3:28; cf. Col 3:11).

This foretaste of the new creation—of a world transfigured—is also experienced by the Church in the countenance of her saints who, through their spiritual struggles and virtues, have already revealed the image of the Kingdom of God in this life, thereby proving and affirming that the expectation of a world of peace, justice, and love is not a utopia, but the substance of things hoped for (Heb 11:1), attainable through divine grace and spiritual struggle.

Finding constant inspiration in this expectation and foretaste of the Kingdom of God, the Church cannot remain indifferent to the problems of humanity in each period. On the contrary, she shares in our anguish and existential problems, taking upon herself—as the Lord did—our suffering and wounds, which are caused by evil in the world and, like the Good Samaritan, pouring oil and wine upon our wounds through a patient, comforting (Rom 15:4; Heb 13:22), and loving word (Lk 10:34). The word addressed to the world is not primarily meant to judge and condemn the world (cf. Jn 3:17; 12:47), but rather to offer to the world the guidance of the Gospel of the Kingdom of God—namely, the hope and assurance that evil, no matter its form, does not have the last word in history and must not be allowed to dictate its course.

Drawing from these principles and the accumulated experience and teaching of her patristic, liturgical, and ascetical tradition, the Orthodox Church shares the concern and anxiety of contemporary humanity with regard to fundamental existential questions that preoccupy the world today. She thus desires to help resolve these issues, allowing the peace of God, which surpasses all understanding (Phil 4:7), reconciliation, and love to prevail in the world.

1. The Dignity of the Human Person

1. The human person’s dignity, which stems from being created in the image of God and from our role in God’s plan for humanity and the world, was the source of inspiration for the Church Fathers, who delved into the mystery of divine oikonomia. Regarding the human being, St. Gregory the Theologian characteristically emphasizes that: The Creator makes a sort of second world, which is great in the small, he places on earth another angel, a worshipper composed of various natures, a contemplator of visible creation, a witness of the mysteries of creation as comprehended by the intellect, a king over all that is on the earth who is subject to the heavenly kingdom…a living being, prepared here and transported to another world and (which is the culmination of the mystery) who attains deification through striving for God (Homily 45, On Holy Pascha, 7. PG 36, 632AB). The purpose of the incarnation of the Word of God is the deification of the human being. Christ, having renewed within himself the old Adam (cf. Eph 2:15), made the human person divine like himself, the beginning of our hope (Eusebius of Caesarea, Demonstrations on the Gospel, Book 4, 14. PG 22, 289A). For just as the entire human race was contained in the old Adam, so too, the entire human race is now gathered in the new Adam: The Only-begotten One became man in order to gather into one and return to its original condition the fallen human race (Cyril of Alexandria, Commentary on the Gospel of John, Book 9, PG 74, 273D–275A). This teaching of the Church is the endless source of all Christian efforts to safeguard the dignity and majesty of the human person.
2. On this basis, it is essential to develop inter-Christian cooperation in every direction for the protection of human dignity and of course for the good of peace, so that the peace-keeping efforts of all Christians without exception may acquire greater weight and significance.
3. To help foster such broader cooperation, it is essential to maintain a common approach to the preeminent value of the human person. Orthodox Churches are called to contribute to inter-religious understanding and cooperation, whereby she may contribute to the efforts to eradicate fanaticism of every kind, establish reconciliation among peoples, as well as help freedom and peace prevail throughout the world in order to serve humankind, irrespective of race and religion. Of course, such cooperation excludes both syncretism and the attempts of one religion to impose itself over others.
4. We are convinced that, as God’s fellow workers (I Cor 3:9), we can advance to this common service together with all people of good will, who love peace that is pleasing to God, for the sake of human society on the local, national, and international levels. This ministry is a commandment of God (Mt 5:9).

 

2. Freedom and Responsibility.

1. Freedom is one of God’s greatest gifts to the human being as a specific bearer of the image of a personal God and member of a community of persons, which, through the unity of the human race, reflects by grace the life and communion of the Divine Persons of the Holy Trinity.He who created man in the beginning made him free and autonomous, limiting him solely by the laws of the commandment (Gregory the Theologian, Homily 14, On Love for the Poor, 25. PG 35, 892A). Freedom renders the human being capable of progressing toward spiritual perfection; yet, it also includes the risk of disobedience as independence from God and consequently the fall, which tragically gives rise to evil in the world.
2. The consequences of evil include those imperfections and shortcomings prevailing today, including: secularism; violence; moral laxity; negative phenomena such as the plague of drugs and other addictions in the lives of certain youth; racism; the arms race and wars, as well as the resulting social catastrophes; the oppression of certain social groups, religious communities, and entire peoples; social inequality; the restriction of human rights in the field of freedom of conscience—in particular religious freedom; the misinformation and manipulation of public opinion; economic misery ; the disproportionate redistribution of vital resources or complete lack thereof; the hunger of millions of people; forced migration of populations and human trafficking; the refugee crisis; the destruction of the environment; and the unrestrained use of genetic biotechnology and biomedicine at the beginning, duration, and end of human life. These all create infinite anxiety for humanity today.
3. Faced with this situation, which has degraded the concept of the human person, the duty of the Orthodox Church today is—through its preaching, theology, worship, and pastoral activity—to assert the truth of freedom in Christ. All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. Let no one seek his own, but each one the other’s well-being…for why is my liberty judged of another man’s conscience? (I Cor 10:23-24, 29). Freedom without responsibility and love eventually leads to loss of freedom.

 

3. Peace and Justice

1. The Orthodox Church has diachronically recognized and revealed the centrality of peace and justice in people’s lives. The very revelation of Christ is characterized as a gospel of peace (Eph 6:15), for Christ has brought peace to all through the blood of his Cross (Col 1:20),preached peace to those afar and near (Eph 2:17), and has become our peace (Eph 2:14). This peace, which surpasses all understanding(Phil 4:7), as the Lord Himself told His disciples before His passion, is broader and more essential than the peace promised by the world:peace I leave with you, my peace I give to you; not as the world gives do I give to you (Jn 14:27). This is because the peace of Christ is the ripe fruit of the restoration of all things in Him, the revelation of the human person’s dignity and majesty as an image of God, the manifestation of the organic unity in Christ between humanity and the world, the universality of the principles of peace, freedom, and social justice, and ultimately the blossoming of Christian love among people and nations of the world. The reign of all these Christian principles on earth gives rise to authentic peace. It is the peace from above, for which the Orthodox Church prays constantly in its daily petitions, asking this of the almighty God, Who hears the prayers of those that draw near to Him in faith.
2. From the aforementioned, it is clear why the Church, as the body of Christ (I Cor 12:27), always prays for the peace of the whole world; this peace, according to Clement of Alexandria, is synonymous with justice (Stromates 4, 25. PG 8, 1369B-72A). To this, Basil the Great adds: I cannot convince myself that without mutual love and without peace with all people, in as far as it is within my possibilities, I can call myself a worthy servant of Jesus Christ (Epistle 203, 2. PG 32, 737B). As the same Saint notes, this is self-evident for a Christian, for nothing is so characteristic of a Christian as to be a peacemaker (Epistle 114. PG 32, 528B). The peace of Christ is a mystical power that springs forth from the reconciliation between the human being and the heavenly Father, according to the providence of Christ, Who brings all things to perfection in Him and who makes peace ineffable and predestined from the ages, and Who  reconciles us with Himself, and in Himself with the Father (Dionysius the Aeropagite, On the Divine Names, 11, 5, PG 3, 953AB).
3. At the same time, we are obligated to underline that the gifts of peace and justice also depend on human synergy. The Holy Spirit bestows spiritual gifts when, in repentance, we seek God’s peace and righteousness. These gifts of peace and justice are manifested wherever Christians strive for the work of faith, love, and hope in our Lord Jesus Christ (I Thes 1:3).
4. Sin is a spiritual illness, whose external symptoms include conflict, division, crime, and war, as well as the tragic consequences of these. The Church strives to eliminate not only the external symptoms of illness, but the illness itself, namely, sin.
5. At the same time, the Orthodox Church considers it is her duty to encourage all that which genuinely serves the cause of peace (Rom 14:19) and paves the way to justice, fraternity, true freedom, and mutual love among all children of the one heavenly Father as well as between all peoples who make up the one human family. She suffers with all people who in various parts of the world are deprived of the benefits of peace and justice.

 

4. Peace and the Aversion of War

1. The Church of Christ condemns war in general, recognizing it as the result of the presence of evil and sin in the world: Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? (Jm 4:1). Every war threatens to destroy creation and life.
   
   This is most particularly the case with wars with weapons of mass destruction because their consequences would be horrific not only because they lead to the death of an unforeseeable number of people, but also because they render life unbearable for those who survive. They also lead to incurable diseases, cause genetic mutations and other disasters, with catastrophic impact on future generations.
   
   The amassing not only of  nuclear, chemical, and biological weapons, but of all kinds of weapons poses very serious dangers inasmuch as they create a false sense of superiority and dominance over the rest of the world. Moreover, such weapons  create an atmosphere of fear and mistrust, becoming the impetus for a new arms race.
2. The Church of Christ, which understands war as essentially the result of evil and sin in the world, supports all initiatives and efforts to prevent or avert it through dialogue and every other viable means. When war becomes inevitable, the Church continues to pray and care in a pastoral manner for her children who are involved in military conflict for the sake of defending their life and freedom, while making every effort to bring about the swift restoration of peace and freedom.
3. The Orthodox Church resolutely condemns the multifaceted conflicts and wars provoked by fanaticism that derives from religious principles. There is grave concern over the permanent trend of increasing oppression and persecution of Christians and other communities in the Middle East and elsewhere because of their beliefs; equally troubling are the attempts to uproot Christianity from its traditional homelands. As a result, existing interfaith and international relations are threatened, while many Christians are forced to abandon their homes. Orthodox Christians throughout the world suffer with their fellow Christians and all those being persecuted in this region, while also calling for a just and lasting resolution to the region’s problems.
   
   Wars inspired by nationalism and leading to ethnic cleansing, the violation of state borders, and the seizure of territory are also condemned.

 

5. The Attitude of the Church Toward Discrimination

1. The Lord, as King of righteousness (Heb 7:2-3) denounces violence and injustice (Ps 10:5), while condemning the inhumane treatment of one’s neighbor (Mt 25:41-46; Jm 2:15-16). In His Kingdom, reflected and present in His Church on earth, there is no place for hatred, enmity, or intolerance (Is 11:6; Rom 12:10).
2. The Orthodox Church’s position on this is clear. She believes that God has made from one blood every nation of men to dwell on all the face of the earth (Acts 17:26) and that in Christ there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for you are all one in Christ Jesus (Gal 3:28). To the question: Who is my neighbor? Christ responded with the parable of the Good Samaritan (Lk 10:25-37). In so doing, He taught us to tear down all barriers erected by enmity and prejudice. The Orthodox Church confesses that every human being, regardless of skin color, religion, race, sex, ethnicity, and language, is created in the image and likeness of God, and enjoys equal rights in society. Consistent with this belief, the Orthodox Church rejects discrimination for any of the aforementioned reasons since these presuppose a difference in dignity between people.
3. The Church, in the spirit of respecting human rights and equal treatment of all, values the application of these principles in the light of her teaching on the sacraments, the family, the role of both genders in the Church, and the overall principles of Church tradition. The Church has the right to proclaim and witness to her teaching in the public sphere.

 

6. The Mission of the Orthodox Church as a Witness of Love through Service

1. In fulfilling her salvific mission in the world, the Orthodox Church actively cares for all people in need, including the hungry, the poor, the sick, the disabled, the elderly, the persecuted, those in captivity and prison, the homeless, the orphans, the victims of destruction and military conflict, those affected by human trafficking and modern forms of slavery. The Orthodox Church’s efforts to confront destitution and social injustice are an expression of her faith and the service to the Lord, Who identifies Himself with every person and especially with those in need: Inasmuch as you did it to one of the least of these my brethren, you did it to me (Mt 25:40). This multidimensional social service enables the Church to cooperate with various relevant social institutions.
2. Competition and enmity in the world introduce injustice and inequitable access among individuals and peoples to the resources of divine creation. They deprive millions of people of fundamental goods and lead to the degradation of human   person; they incite mass migrations of populations, and they engender ethnic, religious, and social conflicts, which threaten the internal cohesion of communities.
3. The Church cannot remain indifferent before economic conditions that negatively impact humanity as a whole. She insists not only on the need for the economy to be grounded upon ethical principles, but that it must also tangibly serve the needs of human beings in accordance with the teaching of the Apostle Paul: By laboring like this, you must support the weak. And remember the words of the Lord Jesus, that he said, ‘It is more blessed to give than to receive’ (Acts 20:35). Basil the Great writes that each person should make it his duty to help those in need and not satisfy his own needs (Moral Rules, 42. PG 31, 1025A).
4. The gap between rich and poor is dramatically exacerbated due to the financial crisis, which normally results from the unbridled profiteering by some representatives of  financial circles, the concentration of wealth in the hands of the few, and perverted business practices devoid of justice and humanitarian sensitivity, which ultimately do not serve humanity’s true needs. A sustainable economy is that which combines efficiency with justice and social solidarity.
5. In light of such tragic circumstances, the Church’s great responsibility is perceived  in terms of overcoming hunger and all other forms of deprivation in the world. One such phenomenon in our time—whereby nations operate within a globalized economic system—points to the world’s serious identity crisis, for hunger not only threatens the divine gift of life of whole peoples, but also offends the lofty dignity and sacredness of the human person, while simultaneously offending God. Therefore, if concern over our own sustenance is a material issue, then concern over feeding our neighbor is a spiritual issue (Jm 2:14-18). Consequently, it is the mission of all Orthodox Churches to exhibit solidarity and administer assistance effectively to those in need.
6. The Holy Church of Christ, in her universal body—embracing in her fold many peoples on earth—emphasizes the principle of universal solidarity and supports the closer cooperation of nations and states for the sake of resolving conflicts peacefully.
7. The Church is concerned about the ever-increasing imposition upon humanity of a consumerist lifestyle, devoid of Christian ethical principles. In this sense, consumerism combined with secular globalization tends to lead to the loss of nations’ spiritual roots, their historical loss of memory, and the forgetfulness of their traditions.
8. Mass media frequently operates under the control of an ideology of liberal globalization and is thus rendered an instrument for disseminating consumerism and immorality. Instances of disrespectful—at times blasphemous—attitudes toward religious values are cause for particular concern, inasmuch as arousing division and conflict in society. The Church warns her children of the risk of influence on their conscience by the mass media, as well as its use to manipulate rather than bring people and nations together.
9. Even as the Church proceeds to preach and realize her salvific mission for the world, she is all the more frequently confronted by expressions of secularism. The Church of Christ in the world is called to express once again and to promote the content of her prophetic witness to the world, grounded on the experience of faith and recalling her true mission through the proclamation of the Kingdom of God and the cultivation of a sense of unity among her flock. In this way, she opens up a broad field of opportunity since an essential element of her ecclesiology promotes Eucharistic communion and unity within a shattered world.
10. The yearning for continuous growth in prosperity and an unfettered consumerism inevitably lead to a disproportionate use and depletion of natural resources. Nature, which was created by God and given to humankind to work and preserve (cf. Gen 2:15), endures the consequences of human sin: For the creation was subjected to futility, not willingly, but because of him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs together until now (Rom 8:20-22).
    
    The ecological crisis, which is connected to climate change and global warming, makes it incumbent upon the Church to do everything within her spiritual power to protect God’s creation from the consequences of human greed. As the gratification of material needs, greed leads to spiritual impoverishment of the human being and to environmental destruction. We should not forget that the earth’s natural resources are not our property, but the Creator’s: The earth is the Lord’s, and all its fullness, the world, and those who dwell therein (Ps 23:1). Therefore, the Orthodox Church emphasizes the protection of God’s creation through the cultivation of human responsibility for our God-given environment and the promotion of the virtues of frugality and self-restraint. We are obliged to remember that not only present, but also future generations have a right to enjoy the natural goods granted to us by the Creator.
11. For the Orthodox Church, the ability to explore the world scientifically is a gift from God to humanity. However, along with this positive attitude, the Church simultaneously recognizes the dangers latent in the use of certain scientific achievements. She believes that the scientist is indeed free to conduct research, but that the scientist is also obliged to interrupt this research when it violates basic Christian and humanitarian values. According to St. Paul, All things are lawful for me, but all things are not helpful (I Cor 6:12), and according to St. Gregory the Theologian, Goodness is not goodness if the means are wrong (1st Theological Oration, 4, PG 36, 16C). This perspective of the Church proves necessary for many reasons in order to establish proper boundaries for freedom and the application of the fruits of science, where in almost all disciplines, but especially in biology, we can expect both new achievements and risks. At the same time, we emphasize the unquestionable sacredness of human life from conception to natural death.
12. Over the last years, we observe an immense development in the biological sciences and in corresponding biotechnologies. Many of these achievements are considered beneficial for humankind, while others raise ethical dilemmas and still others are deemed unacceptable. The Orthodox Church believes that the human being is not merely a composition of cells, bones, and organs; nor again is the human person defined solely by biological factors. Man is created in the image of God (Gen 1:27) and reference to humanity must take place with due respect. The recognition of this fundamental principle leads to the conclusion that, both in the process of scientific investigation as well as in the practical application of new discoveries and innovations, we should preserve the absolute right of each individual to be respected and honored at all stages of life. Moreover, we should respect the will of God as manifested through creation. Research must take into account ethical and spiritual principles, as well as Christian precepts. Indeed, due respect must be rendered to all of God’s creation in regard to both the way humanity treats and science explores it, in accordance to God’s commandment (Gen 2:15).
13. In these times of secularization marked by a spiritual crisis characteristic of contemporary civilization, it is especially necessary to highlight the significance of life’s sacredness. The misunderstanding of freedom as permissiveness leads to an increase in crime, the destruction and defacement of those things held in high regard, as well as the total disrespect of our neighbor’s freedom and of the sacredness of life. Orthodox Tradition, shaped by the experience of Christian truths in practice, is the bearer of spirituality and the ascetic ethos, which must especially be encouraged  in our time.
14. The Church’s special pastoral care for young people represents an unceasing and unchanging Christ-centered process of formation. Of course, the pastoral responsibility of the Church also extends to the divinely-granted institution of family, which has always been and must always be founded on the sacred mystery of Christian marriage as a union between man and woman, as reflected in the union of Christ and His Church (Eph 5:32). This is especially vital in light of attempts in certain countries to legalize and in certain Christian communities to justify theologically other forms of human cohabitation that are contrary to Christian tradition and teaching.
15. In our times, just as throughout history, the prophetic and pastoral voice of the Church appeals to the heart of humankind, calling us, with the Apostle Paul, to embrace and experience whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report (Phil 4:8)—namely, the sacrificial love of the Crucified Lord, the only way to a world of peace, justice, freedom, and love among peoples and between nations.

Chambésy, 26 January 2016

† Ecumenical Patriarch Bartholomew, Chairman

† Patriarch Theodore of Alexandria

† Metropolitan Isaac
(Representative of Patriarch John of Antioch)

† Patriarch Theophilos of Jerusalem

† Patriarch Kirill of Moscow

† Patriarch Irinej of Serbia

† Patriarch Daniel of Romania

† Patriarch Neophyte of Bulgaria

 † Patriarch Ilia of Georgia

† Archbishop Chrysostomos of Nova Justiniana and All Cyprus

† Metropolitan Germanos of Ilias
(Representative of Archbishop Ieronymos of Athens and All Greece)

† Bishop George of Siemiatycze
(Representative of Archbishop Sawa of Warsaw and All Poland)

† Archbishop Anastasios of Tirana, Durrës, and All Albania

† Archbishop Rastislav of Prešov the Czech Lands and Slovakia

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The Orthodox Diaspora

 

4th PRE-CONCILIAR PAN-ORTHODOX CONFERENCE

Chambésy, 6-13 June 2009

THE ORTHODOX DIASPORA

DECISION

*The following English text is a working translation. An official English translation is forthcoming.

The Fourth Pre-Conciliar Pan-Orthodox Conference was convened by His All-Holiness Ecumenical Patriarch Bartholomew, with the consensus of Their Beatitudes the Primates of the Most Holy Orthodox Churches expressed during their Sacred Synaxis at the Phanar in October 2008. The Fourth Pre-Conciliar Pan-Orthodox Conference met at the Orthodox Center of Ecumenical Patriarchate in Chambésy, from 6 to 13 June 2009 under the chairmanship of His Eminence Metropolitan John of Pergamon, representative of the Ecumenical Patriarchate.

This conference, to which all of the most holy Orthodox autocephalous Churches were invited and were represented, studied the issue of the canonical organization of the Orthodox Diaspora. Pursuant to article 16 of the Rules of Pre-Conciliar Pan-Orthodox Conferences, this conference discussed the relevant documents submitted in 1990 and 1993 by the Inter-Orthodox Preparatory Commission, amending and approving them as follows:

1. It is affirmed that is the common will of all of the most holy Orthodox Churches that the problem of the Orthodox Diaspora be resolved as quickly as possible, and that it be organized in accordance with Orthodox ecclesiology, and the canonical tradition and practice of the Orthodox Church.

Likewise, it is affirmed that during the present phase it is not possible, for historical and pastoral reasons,  an immediate transition to the strictly canonical order of the Church on this issue, that is, the existence of only one bishop in the same place.  For this reason, the Conference came to the decision to propose the creation of a temporary situation that will prepare the ground for a strictly canonical solution of the problem, based on the principles and guidelines set out below. Of necessity, this preparation will not extend beyond the convening of the future Great and Holy Council of the Orthodox Church, so that it (the Council) can proceed with a canonical solution of the problem.

2. This conference proposes that, for the transitional period while  the canonical solution of the issue will be prepared, “Episcopal Assemblies” of all canonically recognized bishops in each region should be created (or founded) in each of the regions defined below. The bishops will continue to be subject to the same canonical jurisdictions to which they are subject today.

These assemblies will consist of all the bishops in each region who are in canonical communion with all of the most holy Orthodox Churches, and will be chaired by the first among the hierarchs  of the Church of Constantinople and, in the absence of thereof, in accordance with the order of the diptychs. These Assemblies will have an Executive Committee composed of the first hierarchs of the different jurisdictions that exist in the region.

The work and the responsibility of these Episcopal Assemblies will be the concern for manifesting the unity of Orthodoxy, the development of common action of all the Orthodox of each region to address the pastoral needs of Orthodox living in the region, a common representation of all Orthodox vis-à-vis other faiths and the wider society in the region, the cultivation of theological scholarship and ecclesiastical education, etc. Decisions on these subjects will be taken by consensus of the Churches who are represented in the particular assembly.

3. The regions in which Episcopal Assemblies will be created in a first stage are defined as follows:

1. North America and Central America
2. South America
3. Australia, New Zealand and Oceania
4. Great Britain and Ireland
5. France
6. Belgium, Holland and Luxembourg
7. Austria
8. Italy and Malta
9. Switzerland and Lichtenstein
10. Germany
11. Scandinavian countries (except Finland)
12. Spain and Portugal

The bishops of the Diaspora, living in the Diaspora and possessing parishes in multiple regions, will be members of the Episcopal Assemblies of those regions.

4. These assemblies, which are formed by the decision of this present conference, have the responsibility to complete the regulation of their operation in the specifications approved by this conference, and to apply this regulation as soon as possible, and certainly before the convening of the Great and Holy Council.
5. The Episcopal Assemblies do not deprive the member bishops of their administrative and canonical competencies, nor do they restrict their rights in the Diaspora.  The Episcopal Assemblies aim to form a common position of the Orthodox Church on various issues. In no way does this prevent member bishops from remaining responsible to their own Churches and expressing the views of their own Churches to the outside world.
6. The chairmen of the Episcopal Assemblies convene and preside at all joint meetings of the bishops of their region (liturgical, pastoral, administrative, etc.). As for matters of a more general concern that require, by the decision of the Assembly of Bishops, a pan-Orthodox approach, the Assembly’s chairman refers it to the Ecumenical Patriarch for further pan-Orthodox actions in accordance with the established pan-Orthodox procedure.
7. The Orthodox Churches are bound not to advance actions that could hinder the above process for a canonical resolution of the issue of the Diaspora, and to do their utmost to facilitate the work of the Episcopal Assemblies and the restoration of normal canonical order in the Diaspora.

 

† Metropolitan John of Pergamon, Chairman

† Archbishop Sergios of Good Hope

† Metropolitan John
(Patriarchate of Antioch)

† Metropolitan Isychios of Capitolias

† Metropolitan Hilarion of Volokolamsk

† Metropolitan Irinej of Bačka

† Metropolitan Irenaeus of Oltenia

† Metropolitan Neophytos of Ruse

† Metropolitan Gerasimos of Zoukdidi and Tsaissi

† Metropolitan George of Paphos

† Metropolitan Chrysostomos of Peristeri

† Bishop George of Siemiatycze

† Metropolitan John of Korçë

† Bishop Tikhon of Komárno

† Metropolitan Jeremiah of Switzerland,
Secretary for the Preparation of the Holy and Great Council

[Ромејац]

Autonomy and the Means by Which it is Proclaimed

 

5th PAN-ORTHODOX PRE-CONCILIAR CONFERENCE

Chambésy, 10-17 October 2015

AUTONOMY AND THE MEANS BY WHICH IT IS PROCLAIMED

DECISION

*The following English text is a working translation.  An official English translation is forthcoming.

The 5^th Pan-Orthodox Pre-Conciliar Conference, upon the completion of its work on the text, Autonomy and the Means by Which it is Proclaimed, already agreed upon and adopted by the Inter-Orthodox Preparatory Committee during its session in Chambésy on December 9-17, 2009, considered the ecclesiological, canonical, and pastoral aspects of the institution of autonomy and sought a unanimous pan-Orthodox position on the matter.

The 5^th Pan-Orthodox Pre-Conciliar Conference, which grounded its work on the text adopted by the Inter-Orthodox Preparatory Committee, addressed:

1. The concept, nature, and various forms of the institution of autonomy.
2. The prerequisites for a local Church to request autonomy from the autocephalous Church to which it belongs.
3. The exclusive prerogative of an autocephalous Church to initiate and complete the process of granting autonomy to a certain segment of its canonical jurisdiction; autonomous Churches shall not be established in the geographical space of the Orthodox Diaspora.
4. The impact of this ecclesiastical act on the relations between the proclaimed autonomous Church both with the autocephalous Church to which it belongs and with other autocephalous Orthodox Churches.

---

1. The institution of autonomy is a canonical expression of the relative or partial independence of a particular ecclesiastical region from the canonical jurisdiction of the autocephalous Church to which it canonically belongs.
   1. The implementation of this institution through ecclesiastical praxis has given rise to various degrees of dependence with respect to the relationship of the autonomous Church to the autocephalous Church to which it canonically refers.
   2. The election of the Primate (First Hierarch)of an autonomous Church is approved or executed by the appropriate ecclesiastical entity of the autocephalous Church. The Primate of the autonomous Church commemorates and is in canonical relationship to  the primate of the autocephalous Church.
   3. In the application of the institution of autonomy, we find various forms of its implementation in ecclesiastical praxis defined by the degree of dependence of the autonomous Church on the autocephalous Church.
   4. In some forms of autonomy, the degree of dependence of an autonomous Church is also expressed through the participation of its primate in the Synod of the autocephalous Church.
2. The initiation and completion of the process for granting autonomy to a region within the canonical jurisdiction of an autocephalous Church is the canonical prerogative of the autocephalous Church. The Church proclaimed autonomous refers to the autocephalous Church. Accordingly:
   1. A local Church that requests autonomy, after showing that it has fulfilled all necessary ecclesiastical and pastoral prerequisites, may submit its application to the autocephalous Church to which it has its reference, explaining the serious reasons prompting such a request.
   2. Upon receiving the application, the autocephalous Church considers, in Synod, all of the prerequisites and reasons for the submission, and decides whether or not to grant autonomy. In the event of a favorable decision, the autocephalous Church issues a Tomos, which defines the geographical boundaries of the autonomous Church and its relationship with the autocephalous Church to which it refers, in accordance with the established criteria of ecclesiastical Tradition.
   3. The primate of the autocephalous Church informs the Ecumenical Patriarchate and the other autocephalous Orthodox Churches of the proclamation of the autonomous Church.
   4. The autonomous Church realizes its inter-Orthodox, inter-Christian, and inter-religious relations through the autocephalous Church from which it received autonomy.
   5. Each autocephalous Church may only grant autonomy within the borders of its canonical geographical region. Autonomous Churches are not established in the region of the Orthodox Diaspora, except by pan-Orthodox consensus, upheld by the Ecumenical Patriarch  in accordance with prevailing pan-Orthodox practice.
   6. In the event that two autocephalous Churches grant autonomous status within the same geographical ecclesiastical region, prompting contestation over the status of each autonomous Church, the parties involved appeal—together or separately—to the Ecumenical Patriarch so that he may find a canonical solution to the matter in accordance with prevailing pan-Orthodox practice.
3. The implications for the autonomous Church with respect to its relationship to the autocephalous Church, following its proclamation of autonomy, are as follows:
   1. The Primate of the autonomous Church only commemorates the name of the primate of the autocephalous Church.
   2. The name of the Primate of the autonomous Church is not entered into the Diptychs.
   3. The autonomous Church receives holy chrism from the autocephalous Church.
   4. The bishops of the autonomous Church are elected and appointed by its own appropriate ecclesiastical organ. In the event that the autonomous Church finds this absolutely impossible, it receives assistance from the autocephalous Church to which it refers.

Chambésy, 15 October 2015

 

† Metropolitan John of Pergamon, Chairman

† Archbishop Sergios of Good Hope

† Metropolitan Damaskinos
(Patriarchate of Antioch)

† Metropolitan Isychios of Capitolias

† Metropolitan Hilarion of Volokolamsk

† Metropolitan Amfilohije of Montenegro and the Littoral

† Honorable Metropolitan Nifon of Targoviste

† Metropolitan John of Varna and Veliki Preslav

† Metropolitan Gerasimos of Zoukdidi and Tsaissi

† Metropolitan George of Paphos

† Metropolitan Chrysostomos of Peristeri

† Bishop George of Siemiatycze

† Metropolitan John of Korçë

† Archbishop George of Michalovce and Košice

† Metropolitan Jeremiah of Switzerland,
Secretary for the Preparation of the Holy and Great Council

[Ромејац]

The Sacrament of Marriage and its Impediments

 

SYNAXIS OF THE PRIMATES OF THE ORTHODOX CHURCHES 

Chambésy, 21-28 January 2016

THE SACRAMENT OF MARRIAGE AND ITS IMPEDIMENTS

DECISION

*The following English text is a working translation. An official English translation is forthcoming.

** This document was not signed by the Patriarchates of Antioch and Georgia

I. On Orthodox Marriage

1. The institution of the family is threatened today by such phenomena as secularization and moral relativism. The Orthodox Church maintains, as her fundamental and indisputable teaching, that marriage is sacred. The free union of man and woman is an indispensable condition for marriage.
2. In the Orthodox Church, marriage is considered to be the oldest institution of divine law because it was instituted simultaneously with the creation of Adam and Eve, the first human beings (Gen 2:23). Since its origin, this union not only implied the spiritual communion of a married couple—a man and a woman—but also assured the continuation of the human race. As such, the marriage of man and woman, which was blessed in Paradise, became a holy mystery, as mentioned in the New Testament where Christ performs His first sign, turning water into wine at the wedding in Cana of Galilee, and thus reveals His glory (Jn 2:11). The mystery of the indissoluble union between man and woman is an icon of the unity of Christ and the Church (Eph 5:32).
3. Thus, the Christocentric typology of the sacrament of marriage explains why a bishop or a presbyter blesses this sacred union with a special prayer. In his letter to Polycarp of Smyrna, Ignatius the God-Bearer stressed that those who enter into the communion of marriage must also have the bishop’s approval, so that their marriage may be according to God, and not after their own desire. Let everything be to the glory of God (V, 2). Therefore, the sacredness of the God-established union and the lofty spiritual content of married life explain the affirmation: So that marriage should be honored among all, and the bed undefiled (Heb 13:4). That is why the Orthodox Church condemns any defilement of its purity (Eph 5:2-5; 1 Thes 4:4; Heb 13:4ff).
4. The union of man and woman in Christ constitutes “a small church” or an icon of the Church. Clement of Alexandria affirms: Who are the two or three gathered in the name of Christ, in whose midst the Lord is? Does he not by “three” mean husband, wife, and child? For the woman is united to the man by God  (Stromata, 3.10, PG 8, 1169 В). Through God’s blessing, the union of man and woman is elevated to a higher level, for communion is greater than individual existence because it initiates the spouses into the order of the Kingdom of the All-Holy Trinity. A necessary condition of marriage is faith in Jesus Christ, which must be shared by the bridegroom and the bride, man and woman. Consequently, unity in Christ is the foundation of marital unity. Thus, marital love blessed by the Holy Spirit enables the couple to reflect the love between Christ and the Church as a mystery of the Kingdom of God—as the eternal life of humanity in the love of God.
5. Protecting the sacredness of marriage has always been crucially important for the preservation of the family, which reflects the communion of the persons yoked together both in the Church and in society at large. Therefore, communion achieved through the sacrament of marriage does not merely serve as an example of a typical natural relationship, but also as an essential and creative spiritual force in the sacred institution of the family. It alone  ensures the safety and formation of children, both for the spiritual mission of the Church as well as in the life of society.
6. It was always with necessary strictness and proper pastoral sensibility, in the compassionate manner of Paul, Apostle of the Gentiles (Rom 7:2-3; 1 Cor 7:12-15, 39), that the Church treated both the positive preconditions (difference of sexes, legal age, etc.) and the negativeimpediments (kinship by blood and affinity, spiritual kinship, an existing marriage, difference in religion, etc.) for the joining in marriage. Pastoral sensibility is necessary not only because the biblical tradition determines the relationship between the natural bond of marriage and the sacrament of the Church, but also because Church practice does not exclude the incorporation of certain Greco-Roman natural law principles that acknowledge the marital bond between man and woman as a communion of divine and human law (Modestin) compatible with the sacredness of the sacrament of marriage attributed by the Church.
7. Given our current context, which is unfavorable for the sacrament of marriage and the sacred institution of family, hierarchs and shepherds must actively cultivate their pastoral work in order to protect the faithful, standing by them to fortify their hope shaken by many hardships, and asserting the institution of the family upon an unshakable foundation that neither rain, nor river, nor wind can destroy, since this foundation is the rock which is Christ (Mt 7:25).
8. The pressing issue in society today is marriage, which is the center of the family, and the family is what justifies marriage. Pressure to recognize new forms of cohabitation constitutes a real threat for Orthodox Christians. This variously-manifested  crisis in marriage and family profoundly concerns the Orthodox Church not only in light of negative consequences for the fabric of society, but also in light of its threat to particular relationships within the bounds of the traditional  family. The main victims of these trends are the couples themselves, and especially the children, since regrettably the children often endure great suffering from an early age, while nonetheless bearing no responsibility for the situation.
9. A civil marriage between a man and a woman registered in accordance with the law lacks sacramental character since it is a legalized cohabitation recognized by the State, different than the marriage blessed by God and the Church. The members of the Church who contract a civil marriage ought to be regarded with pastoral responsibility, which is necessary to help them understand the value of the sacrament of marriage and the blessings connected with it.
10. The Church does not allow for her members to contract same-sex unions or any other form of cohabitation apart from marriage. The Church exerts all possible pastoral efforts to help her members who enter into such unions understand the true meaning of repentance and love as blessed by the Church.
11. The grave consequences brought about by this crisis of the institutions of marriage and the family are manifested in the dangerous increase in number of divorces, abortions, and other problems of family life. These consequences constitute a great challenge to the mission of the Church in the modern world, which is why the shepherds of the Church are obligated to make every possible effort to address these problems. The Orthodox Church lovingly invites her children and all people of good will to defend this fidelity to the sacredness of the family.

II. On Impediments to Marriage

1. Concerning impediments to marriage due to kinship by blood, kinship by affinity and adoption, and spiritual kinship, the prescriptions of the canons (Canons 53 and 54 of the Quinisext Ecumenical Council) and the church practice derived from them are valid as applied today by local autocephalous Orthodox Churches, determined and defined in their charters and their respective conciliar decisions.
2. A marriage that is not completely dissolved or annulled and a third marriage constitute absolute impediments to entering into marriage, according to Orthodox canonical tradition, which categorically condemns bigamy and a fourth marriage.
3. In accordance with the strict keeping (akribeia) of the holy canons, entering into a marriage after monastic tonsure is forbidden (Canon 16 of the Fourth Ecumenical Council and Canon 44 of the Quinisext Ecumenical Council).
4. The priesthood, according to the prevailing  canonical tradition, represents an impediment to entering into marriage (Canon 3 of the Quinisext Ecumenical Council).
5. Concerning mixed marriages of Orthodox Christians with non-Orthodox Christians or non-Christians:
   1. Marriage between Orthodox and non-Orthodox Christians is forbidden and is not blessed in the Church, according to canonical akribeia(Canon 72 of the Quinisext Ecumenical Council). However, such a marriage can be blessed by dispensation and out of love, on the condition that the children born of this marriage will be baptized and raised within the Orthodox Church.
   2. Marriage between Orthodox and non-Christians is categorically forbidden in accordance with canonical akribeia.
6. The practice adopted in implementing ecclesiastical Tradition, with respect to impediments to marriage, should take into account relevant provisions of state legislation, without going beyond the limits of ecclesiastical dispensation (oikonomia).
7. With the salvation of man as the goal, the exercise of ecclesiastical oikonomia must be considered by the Holy Synod of each autocephalous Orthodox Church according to the principles of the holy canons and in the spirit of pastoral discernment.

Chambésy, 27 January 2016

 

† Ecumenical Patriarch Bartholomew, Chairman

† Metropolitan Gabriel of Leontopolis
(Representative of Patriarch Theodoros of Alexandria)

† Archbishop Aristarchos of Constantina
(Representative of Patriarch Theophilos of Jerusalem)

† Archpriest Nicholas Balashov
(Representative of Patriarch Kirill of Moscow)

† Patriarch Irinej of Serbia

† Patriarch Daniel of Romania

† Patriarch Neophyte of Bulgaria

† Archbishop Chrysostomos of Nova Justiniana and All Cyprus

† Metropolitan Germanos of Ilias
(Representative of Archbishop Ieronymos of Athens and All Greece)

† Bishop George of Siemiatycze
(Representative of Archbishop Sawa of Warsaw and All Poland)

† Archbishop Anastasios of Tirana, Durrës, and All Albania

† Archbishop Rastislav of Prešov and All Czech Lands and Slovakia

[Ромејац]

The Importance of Fasting and Its Observance Today

5th PAN-ORTHODOX PRE-CONCILIAR CONFERENCE

Chambésy, 10-17 October 2015

THE IMPORTANCE OF FASTING AND ITS OBSERVANCE TODAY

DECISION

*The following English text is a working translation. An official English translation is forthcoming.

1. Fasting is a divine commandment (Gen 2:16-17). According to Basil the Great, fasting is as old as humanity itself; it was prescribed in paradise (On Fasting, 1, 3. PG 31, 168 A). It is a great spiritual endeavor and the foremost expression of the Orthodox ascetic ideal. The Orthodox Church, in strict conformity with the apostolic precepts, the synodal canons, and the patristic tradition as a whole, has always proclaimed the great significance of fasting for our spiritual life and salvation. The annual liturgical cycle reflects the entire patristic teaching on fasting, the teaching on constant and unceasing watchfulness of the human person, and our participation in spiritual struggles. Accordingly, the Triodion praises fasting as grace that is full of light, as an invincible weapon, the beginning of spiritual struggles, the perfect path of virtues, the nourishment for the soul, the source of all wisdom, life imperishable, an imitation of the angelic life, the mother of all good things and virtues, and an icon of the life to come.
2. As an ancient institution, fasting was mentioned already in the Old Testament (Deut 9:18; Is 58:4-10; Joel 2:15; Jonah 3:5-7) and affirmed in the New Testament. The Lord Himself fasted for forty days before commencing His public ministry (Lk 4:1-2) and provided instructions on how to practice fasting (Mt 6:16-18). Fasting is generally prescribed in the New Testament as a means of abstinence, repentance, and spiritual  edification  (Mk 1:6; Acts 13:2; 14:23; Rom 14:21). Since the apostolic times, the Church has proclaimed the profound importance of fasting and established Wednesday and Friday as days of fasting (Didache 8, 1), as well as the fast before Pascha (Irenaeus of Lyons, as cited in Eusebius, Church History 5, 24. PG 20 497B-508AB). In ecclesiastical practice that has existed for centuries, there has always been diversity with regard not only to the length of the fast before Easter (Dionysius of Alexandria, Letter to Basilides, PG 10, 1277), but also the number and content of other periods of fasting which became customary under the influence of various factors, primarily, of the liturgical and monastic traditions, with a view to proper preparation for the great feasts. Thus, the indissoluble link between fasting and worship indicates the extent and purpose of fasting and reveals its spiritual nature. For this reason, all the faithful are invited to respond accordingly, each to the best of his or her strength and ability, while not allowing such liberty to diminish this holy institution: See that no one make thee to err from this path of doctrine… If thou art able to bear the whole yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able, that do. But concerning meat, bear that which thou art able to do (Didache 6, 1-3).
3. As a spiritual endeavor, the true fast is inseparable from unceasing prayer and genuine repentance. Repentance without fasting is fruitless (Basil the Great, On Fasting 1, 3 PG 31, 168A), as fasting without merciful deeds is dead, especially nowadays when the unequal and unjust distribution of goods deprives entire nations of their daily bread. While fasting physically, brethren, let us also fast spiritually. Let us loose every knot of iniquity; let us tear up every unrighteous bond; let us distribute bread to the hungry, and welcome into our homes those who have no roof over their heads… (Sticheron at Vespers on Wednesday of the First Week of Lent; cf. Is 58:6-7). Fasting cannot be reduced to simple and formal abstinence from certain foods. So let us not be selfish as we begin the abstinence from foods that is the noble fast. Let us fast in an acceptable manner, one that is pleasing to God. A true fast is one that is set against evil, it is self-control of the tongue. It is the checking of anger, separation from things like lusts, evil-speaking, lies, and false oaths. Self-denial from these things is a true fast, so fasting from these negative things is good (Basil the Great, On Fasting, 2, 7. PG 31, 196D). Abstinence from certain foods during the fast and temperance, not only with regard to what to eat but also how much to eat, constitutes a visible aspect of this spiritual endeavor. In the literal sense, fasting is abstinence from food, but food makes us neither more nor less righteous. However, in the spiritual sense, it is clear that, as life comes from food for each of us and the lack of food is a symbol of death, so it is necessary that we fast from worldly things, in order that we might die to the world and after this, having partaken of the divine nourishment, live in God (Clement of Alexandria, From the Prophetic Eclogae, PG 9, 704D-705A). Therefore, the true fast affects the entire life in Christ of the faithful and is crowned by their participation in divine worship, particularly in the sacrament of the Holy Eucharist.
4. The forty-day fast of the Lord exemplifies fasting for the faithful, initiating their participation in the obedience in the Lord, that through it we might recover by its observance that which we have lost by not observing it (Gregory the Theologian, Homily 45, On Holy Pascha, 28 PG 36, 661C). The Christocentric understanding of the spiritual dimension of fasting—in particular the fast of Great Lent—is a general rule in the entire patristic tradition and is characteristically epitomized by St Gregory Palamas: When you fast like this you not only suffer with Christ and are dead with Him, but you are also risen with Him and reign with Him forever and ever. If through such a fast you have been planted together in the likeness of His death, you shall also share in His resurrection and inherit life in Him (Homily 13, On the Fifth Sunday of Lent, PG 151, 161AB).
5. According to the Orthodox Tradition, the measure of spiritual perfection is the measure of the stature of the fullness of Christ (Eph 4:13), and all who want to attain this should strive and grow accordingly. For this very reason, ascesis and spiritual struggle, like the refinement of the perfect, are endless in this life. Everyone is called to strive, to the best of his or her abilities, to reach the lofty Orthodox standard, which is the goal of deification by grace. Indeed, while they should do all things that they were commanded, they should nonetheless never vaunt themselves, but confess that they are unprofitable servants and have only done that which was their duty to do (Lk 17:10). According to the Orthodox understanding of the spiritual life, all people are obligated to maintain the good struggle of the fast; however, in a spirit of self-reproach and humble recognition of their condition, they must rely upon God’s mercy for their shortcomings, inasmuch as the Orthodox spiritual life is unattainable without the spiritual struggle of the fast.
6. Like a nurturing mother, the Orthodox Church has defined what is  beneficial for people’s salvation and established the holy periods of fasting as God-given protection in the believers’ new life in Christ against every snare of the enemy. Following the example of the Holy Fathers, the Church preserves today, as she did in the past, the holy apostolic precepts, synodal canons, and sacred traditions, always advancing the holy fasts as the perfect ascetic path for the faithful leading to spiritual perfection and salvation, while proclaiming the necessity to observe all the fasts throughout the year, namely, the fasts of Great Lent, Wednesdays and Fridays, testified in the sacred canons, as well as the fasts of the Nativity, the Holy Apostles, and the Dormition of the Theotokos; there are also the single-day fasts on the Feast of the Exaltation of the Holy Cross, on the eve of the Epiphany, and on the day commemorating the Beheading of John the Baptist, in addition to the fasts established for pastoral reasons or observed at the desire of the faithful.
7. The Church, however, has also established, with pastoral discernment, boundaries of philanthropic dispensation (oikonomia) concerning the rules of fasting. In this regard, the Church has considered physical infirmity, extreme necessity, and difficult times where she has ordained the application of the principle of ecclesiastical oikonomia, through the responsible discernment and pastoral care of the body of bishops in the local Churches.
8. It is a fact that many faithful today do not observe all the prescriptions of fasting, whether due to faint-heartedness or their living conditions, whatever these may be. However, all these instances where the sacred prescriptions of fasting are loosened, either in general or in particular instances, should be treated by the Church with pastoral care, for God has no pleasure in the death of the wicked; but that the wicked turn from his way and live (Ezek 33:11), without, however, ignoring the value of the fast. Therefore, with regard to those who find it difficult to observe the prevailing guidelines for fasting, whether for personal reasons (illness, military service, conditions of work, etc.) or general reasons (particular existing conditions in certain regions with regard to climate, as well as socioeconomic circumstances, i.e., inability to find lenten foods), it is left to the discretion of the local Orthodox Churches to determine how to exercise philanthropic oikonomia and empathy, relieving in these special cases the “burden” of the holy fast. All this should take place within the aforementioned context and with the objective of not diminishing the importance of the sacred institution of fasting. The Church should extend her philanthropic dispensation with prudence, undoubtedly to a greater extent when it comes to those fasts, on which the ecclesiastical tradition and practice have not always been uniform. It is good to fast, but may the one who fasts not blame the one who does not fast. In such matters you must neither legislate, nor use force, nor compel the flock entrusted to you; instead, you must use persuasion, gentleness and a word seasoned with salt(John of Damascus, On the Holy Fasts, Homily 3, PG 95, 68 B).
9. Moreover, the totality of the Church’s faithful must observe the holy fasts and the abstinence from food from midnight for frequent participation in Holy Communion, which is the most profound expression of the essence of the Church. The faithful should become accustomed to fasting as an expression of repentance, as the fulfillment of a spiritual pledge, to achieve a particular spiritual end in times of temptation, in conjunction with supplications to God, for adults approaching the sacrament of baptism, prior to ordination, in cases where penance is imposed, as well as during pilgrimages and other similar instances.

Chambésy, 16 October 2015

 

† Metropolitan Emmanuel of France, Chairman

† Archbishop Sergios of Good Hope

† Metropolitan Damaskinos
(Patriarchate of Antioch)

† Metropolitan Isychios of Capitolias

† Metropolitan Hilarion of Volokolamsk

† Metropolitan Amfilohije of Montenegro and the Littoral

† Honorable Metropolitan Nifon of Targoviste

† Metropolitan John of Varna and Veliki Preslav

† Metropolitan Gerasimos of Zoukdidi and Tsaissi

† Metropolitan George of Paphos

† Metropolitan Chrysostomos of Peristeri

† Bishop George of Siemiatycze

† Metropolitan John of Korçë

† Archbishop George of Michalovce and Košice

† Metropolitan Jeremiah of Switzerland,
Secretary for the Preparation of the Holy and Great Council

 

[Ромејац]

Relations of the Orthodox Church with the Rest of the Christian World

 

5th PAN-ORTHODOX PRE-CONCILIAR CONFERENCE

Chambésy, 10-17 October 2015

RELATIONS OF THE ORTHODOX CHURCH WITH THE REST OF THE CHRISTIAN WORLD

DECISION

*The following English text is a working translation. An official English translation is forthcoming.

1. The Orthodox Church, as the One, Holy, Catholic, and Apostolic Church, in her profound ecclesiastical conscience, firmly believes that she maintains a central place in matters pertaining to the promotion of unity among Christians in the contemporary world.
2. For the Orthodox Church, Church unity is grounded on the establishment of the Church by the Lord Jesus Christ, and also on communion in the Holy Trinity and sacramental communion. This unity is experienced in the Church to this day and made manifest through apostolic succession and the patristic tradition. It is the mission and duty of the Orthodox Church to transmit and preach the truth in its fullness as present in the Holy Bible and Holy Tradition. This mission is what bestows upon the Church her universal quality.
3. The Orthodox Church’s ecumenical mission and her responsibility to preserve unity were articulated by the Ecumenical Councils, which stressed the indissoluble link between true faith and sacramental communion.
4. The Orthodox Church, which unceasingly prays “for the union of all,” has always cultivated dialogue with those estranged from her, both far and near. The Church has led the way in recent efforts to restore unity between those who believe in Christ, and she has participated in the Ecumenical Movement since its commencement, contributing to its formation and further development. Thus, the Orthodox Church, because of the ecumenical and philanthropic spirit which distinguishes her, and in accordance with the divine dispensation that all men may be saved and come to the knowledge of the truth (1 Tim 2:4), has always advocated for the restoration of Christian unity. Therefore, Orthodoxy’s participation in the movement to restore unity between Christians does not contradict the nature and history of the Orthodox Church, but rather represents a consistent expression of the apostolic faith and tradition in a new historical context.
5. The  contemporary bilateral theological dialogues of the Orthodox Church and her participation in the Ecumenical Movement are based on her Orthodox consciousness and the spirit of ecumenicity  to reclaim the lost unity of Christians on the basis of the faith and tradition of the ancient Church of the Seven Ecumenical Councils.
6. According to the Church’s ontological nature, her unity can never be shattered. The Orthodox Church acknowledges the historical existence of other Christian Churches and Confessions that are not in communion with her and believes that her affiliation with them should be based on a speedy and objective elucidation of all ecclesiological topics, most especially their general teachings on sacraments, grace, priesthood, and apostolic succession. Accordingly, for theological and pastoral reasons, Orthodoxy has viewed dialogue with various Christian Churches and Confessions, as well her participation, in general, in the present-day Ecumenical Movement in a favorable manner. She is hopeful that through dialogue she will bear dynamic witness to the fullness of Christ’s truth and to her spiritual treasures to those who are separated from her. Her objective purpose, therefore, is to tread upon the path that leads to unity.
7. In spite of the deep crisis in the Ecumenical Movement, every local Holy Orthodox Church today takes an active part in official theological dialogues; moreover, most of the Churches participate in the work of various national, regional, and international inter-Christian organizations. Such diverse undertakings by the Orthodox Church spring from a sense of responsibility and from a conviction that mutual understanding, cooperation, and common efforts to reconstitute Christian unity are of fundamental importance if we wish never to hinder the gospel of Christ (1 Cor 9:12).
8. Certainly, while the Orthodox Church dialogues with other Christians, she does not underestimate challenges present in this endeavor; however, she responds to these challenges on the journey toward a common understanding of the tradition of the ancient Church with hope that the Holy Spirit, Who holds together the whole institution of the Church, (Sticheron at Vespers of Pentecost), will complete that which is lacking (Ordination Prayer). In this regard, the Orthodox Church, in her relations with the rest of the Christian world, relies not only on the human efforts of those involved in dialogue, but especially on the guidance of the Holy Spirit in the grace of God, Who prayed that…all may be one (Jn 17:21).
9. Current bilateral theological dialogues, announced by the Pan-Orthodox Conferences, express the unanimous decision of all holy local Orthodox Churches. Therefore, these Churches have an active and consistent duty to promote this work in an effort to avoid diminishing the unanimous witness of Orthodoxy to the glory of the Triune God. In the event that a certain local Church does not wish to assign a representative to a particular dialogue or one of its sessions, the dialogue still continues if this decision is not pan-Orthodox. Prior to the start of a dialogue or each session, the Orthodox Committee of the dialogue ought to discuss the absence of the local Church as an expression of the harmony and unity of the Orthodox Church.
10. The problems arising during theological discussions within Joint Theological Commissions are not always sufficient grounds for any local Orthodox Church unilaterally to recall its representatives or definitively withdraw from the dialogue. As a general rule, the withdrawal of a Church from a particular dialogue should be avoided; in those instances when this occurs, inter-Orthodox efforts to reestablish representational fullness in the Orthodox Theological Commission of the dialogue in question should be initiated. Should one or more Orthodox Churches refuse to take part in the sessions of the Joint Theological Commission of a particular dialogue, citing serious ecclesiological, canonical, pastoral, or ethical reasons, this/these Church(es) shall notify the Ecumenical Patriarch and all the Orthodox Churches in writing, in accordance with pan-Orthodox practice. Regarding possible courses of action, during a pan-Orthodox meeting the Ecumenical Patriarch shall  seek a consensus among the Orthodox Churches, which  may also include—  should this be deemed necessary by consensus—a reassessment of the progress of the theological dialogue in question.
11. The process of engaging in theological dialogue attempts to overcome traditional theological differences, reveal possible new disagreements, and identify common principles of the Christian faith. This process requires that the entire Church is kept informed of the dialogue’s progress. In the event that it is impossible to overcome a specific theological difference, theological dialogue may continue, recording the identified difference and bringing it to the attention of all the local Orthodox Churches for their consideration.
12. It is clear that the complete restoration of unity in true faith and love is the goal of theological dialogue. However, theological and ecclesiological differences reveal a certain hierarchy of the challenges lying in the way of meeting this pan-Orthodox objective. The manifold problems of any bilateral dialogue call for the methodology to be applied in diverse ways, but not for divergence in purpose since all dialogues pursue a common goal.
13. To this end, efforts should be made to coordinate the work of the different Inter-Orthodox Theological Committees, bearing in mind that the indissoluble ontological unity of the Orthodox Church must also be revealed and manifested in this area of dialogue.
14. The end of an official theological dialogue occurs with the completion of the relevant work of the Joint Theological Commission. This then requires the Chairman of the Inter-Orthodox Commission to submit a report to the Ecumenical Patriarch, who, with the consent of the Primates of the local Orthodox Churches, declares the conclusion of the dialogue. A dialogue is not considered complete before it is proclaimed thus by pan-Orthodox decision.
15. Upon the successful conclusion of the work of a theological dialogue, the restoration of ecclesiastical communion may be announced following a unanimous pan-Orthodox decision by all local Orthodox Churches.
16. One of the principal bodies in the history of the Ecumenical Movement is the World Council of Churches (WCC). Certain Orthodox Churches were among the Council’s founding members; later, all the local Orthodox Churches became members. The WCC is a structured inter-Christian body, despite the fact that it does not include all Christian Churches and Confessions. At the same time, there are other inter-Christian organizations and regional bodies, such as the Conference of European Churches and the Middle East Council of Churches. These, along with the WCC, fulfill an important mission by promoting the unity of the Christian world. The Orthodox Churches of Georgia and Bulgaria withdrew from the WCC: the former in 1997, and the latter in 1998. They have their own particular opinion on the work of the World Council of Churches and, hence, do not participate in its activities and those of other inter-Christian organizations.
17. The local Orthodox Church-members participate fully and equally in the WCC, contributing to the witness of truth and promotion of unity among Christians by all means available. The Orthodox Church readily accepted the WCC’s decision to respond to her request concerning the establishment of the Special Commission on Orthodox Participation in the World Council of Churches, which was mandated by the Inter-Orthodox Conference held in Thessaloniki in 1998. The established criteria of the Special Commission, proposed by the Orthodox and accepted by the WCC, led to the formation of the Permanent Committee on Consensus and Collaboration. The criteria were approved and included in the Constitution and Rules of the World Council of Churches.
18. Faithful to her ecclesiology, to the identity of her internal structure, and to the teaching of the ancient Church of the Seven Ecumenical Councils, the Orthodox Church’s participation in the WCC does not signify that she accepts the notion of the “equality of Confessions,” nor that she understands Church unity as an inter-confessional compromise. In this spirit, the unity that is sought within the WCC cannot simply be the product of theological agreement, but must also be founded on the unified faith, which is sacramentally preserved and lived in the Orthodox Church.
19. The Orthodox Church-members believe that participation in the WCC must be grounded in the principle article of its Constitution, which affords membership only to those Churches and Confessions that recognize the Lord Jesus Christ as God and Savior—according to the Scriptures—and confess the Triune God, Father, Son, and Holy Spirit—according to the Nicene-Constantinopolitan Creed. It is their deep conviction that the ecclesiological presuppositions of the 1950 Toronto Statement, On the Church, the Churches and the World Council of Churches, are of paramount importance for Orthodox participation in the Council. It is therefore clear that the WCC does not by any means constitute a “super-Church.” The purpose of the World Council of Churches is not to negotiate unions between Churches, which can only be done by the Churches themselves acting on their own initiative, but to bring Churches into living contact with each other and to promote the study and discussion of the issues of Church unity (Toronto Statement, § 3.2).
20. The prospects for conducting theological dialogues between the Orthodox Church and other Christian Churches and Confessions shall always be derived from the canonical criteria of established Church Tradition (Canon 7 of the Second Ecumenical Council and Canon 95 of the Quinisext Ecumenical Council).
21. The Orthodox Church wishes to support the work of the Commission on Faith and Order and follows its theological contribution with particular interest to this day. It views favorably the Commission’s theological documents, which were developed with significant participation of Orthodox theologians­ and represent a praiseworthy step in the Ecumenical Movement for the rapprochement of the Churches. Nonetheless, the Orthodox Church maintains reservations concerning principal issues of faith and order.
22. The Orthodox Church considers all efforts to break the unity of the Church, undertaken by individuals or groups under the pretext of maintaining or defending true Orthodoxy, as being worthy of condemnation. As evidenced throughout the life of the Orthodox Church, only conciliarity—always the suitable and final judge in matters of faith in the Church—can preserve the authentic Orthodox faith.
23. The Orthodox Church has a common awareness of the necessity for conducting inter-Christian theological dialogue. It therefore believes that dialogue should always be accompanied by witness to the world through acts expressing mutual understanding and love, which convey the ineffable joy of the Gospel (1 Pt 1:8). However, it rejects all forms of proselytism and every offensive act of inter-confessional competition. In this spirit, the Orthodox Church deems it important for all Christians, inspired by common fundamental principles of our faith, to offer a generous and charitable response to the difficult challenges posed today by the world, and to base this response on the ideal of humankind renewed in Christ.
24. The Orthodox Church is aware that the movement to restore Christian unity assumes new forms in order to respond to new circumstances and address new challenges of today’s world. The continued witness of the Orthodox Church to the divided Christian world on the basis of the apostolic tradition and faith is imperative.

We pray that all Christians may work together so that the day may soon come when the Lord will fulfill the hope of the Orthodox Churches for one fold and one shepherd (Jn 10:16).

Chambésy, October 15, 2015

 

† Metropolitan John of Pergamon, Chairman

† Archbishop Sergios of Good Hope

† Metropolitan Damaskinos
(Patriarchate of Antioch)

† Metropolitan Isychios of Capitolias

† Metropolitan Hilarion of Volokolamsk

† Metropolitan Amfilohije of Montenegro and the Littoral

† Honorable Metropolitan Nifon of Targoviste

† Metropolitan John of Varna and Veliki Preslav

† Metropolitan Gerasimos of Zoukdidi and Tsaissi

† Metropolitan George of Paphos

† Metropolitan Chrysostomos of Peristeri

† Bishop George of Siemiatycze

† Metropolitan John of Korçë

† Archbishop George of Michalovce and Košice

† Metropolitan Jeremiah of Switzerland,
Secretary for the Preparation of the Holy and Great Counci