THEOLOGIA ORTHODOXA

THEOLOGIA ORTHODOXAVol 62 No 1 June 2017

The Holy and Great Council (2016)

STUDIAUNIVERSITATISBABEŞ‐BOLYAI

THEOLOGIAORTHODOXA

Vol62No1(June2017)

EDITOR‐IN‐CHIEFVASILESTANCIUBabes‐BolyaiUniversityRomania

EXECUTIVEEDITORS

NICOLAETURCANBabes‐BolyaiUniversityRomaniaGABRIELGAcircRDANBabes‐BolyaiUniversityRomania

EDITORIALBOARD

IOANCHIRILĂBabes‐BolyaiUniversityRomaniaȘTEFANILOAIEBabes‐BolyaiUniversityRomaniaPHILIPLEMASTERSMcMurryUniversityUnitedStatesTHEODORNIKOLAOULudwig‐Maximilians‐UniversitaumltMuumlnchenGermanyKONSTANTINOSNIKOLAKOPOULOSLudwig‐Maximilians‐UniversitaumltGermanyEUGENPENTIUCHollyCrossBrooklinUnitedStatesAcadIOAN‐AURELPOPBabes‐BolyaiUniversityRomaniaADOLFMARTINRITTERRuprecht‐Karls‐UniversitaumltHeidelbergGermanyHANSSCHWARZUniversitaumltRegensburgGermanyMARIANSIMIONHarvardUniversityUnitedStatesLUCIANTURCESCUConcordiaUniversityMontrealCanada

EDITORIALASSISTANT

RĂZVANPERȘABabes‐BolyaiUniversityRomaniaADVISORYBOARD

MetropolitanANDREIANDREICUȚBabes‐BolyaiUniversityCluj‐NapocaRomaniaVALERBELBabes‐BolyaiUniversityRomaniaDANIELBUDALucianBlagaUniversitySibiuRomaniaIOAN‐VASILELEBBabes‐BolyaiUniversityRomaniaALEXANDRUMORARUBabes‐BolyaiUniversityRomaniaRADUPREDABabes‐BolyaiUniversityRomaniaCRISTIANSONEABabes‐BolyaiUniversityRomaniaSTELIANTOFANĂBabes‐BolyaiUniversityRomania

PROOFREADERS

MARKMADELEYBruxellesADRIANPODARUBabes‐BolyaiUniversityRomaniaRĂZVANPERȘABabes‐BolyaiUniversityRomaniaANIELASILADIBabes‐BolyaiUniversityRomaniaIOANASONEABabes‐BolyaiUniversityRomania

httpstudiaorthrohttpwwwstudiaubbclujroseriith_orth

EDITORIALOFFICEEpiscopNicolaeIvanStrfnCluj‐NapocaRomania

Emailsubbtogmailcom(PrincipalContact)

copyPhotoonthefrontcoverFlorinFlorea

YEAR Volume62(LXII)2017MONTHJUNEISSUE1

PUBLISHEDONLINE2017‐06‐15PUBLISHEDPRINT2017‐06‐30

ISSUEDOI1024193subbto20171

Thematic issue

Guest Editor Patriciu Dorin Vlaicu

CONTENTS

TheHolyandGreatCouncilofCrete(2016)

VIOREL IONIȚĂThe Participation of the LocalOrthodox Churches in thePreparatoryProcessof theHolyandGreatSynodndashPrerequisite for theReceptionofItsDecisions5

ALEXANDERRENTELExaminingtheRulesofConsensusfromtheCanonicalPerspective17

ANDRZEJ KUŹMA TheDocuments of theGreat andHoly Council of 2016Concerning the Inner Life of theOrthodoxChurchDevelopment of theDocumentsrsquoContent29

RĂZVANPERȘATheCanonicalTraditionof theOrthodoxChurchand theHolyandGreatCouncilbetweenReceptionandRejection39

IRIMIEMARGATheHolyandGreatCounciloftheOrthodoxyAccordingtoRevProfLiviuStan73

VENIAMINGOREANUTheSettlementofCanonicTraditionintheDocumentldquoTheImportanceofFastingandItsObservanceTodayrdquo83

RASTKOJOVICTheImportanceofFastingandItsObservanceforTomorrow103

PATRICIUDORINVLAICUAutonomyandOrthodoxDiasporafromthePointofViewoftheDocumentsAdoptedbytheHolyandGreatCouncil115

RĂZVANPERȘAACanonicalAnalysisof theMostControversialPhraseoftheHolyandGreatCouncilldquoTheOrthodoxChurchAcceptstheHistoricalName ofOtherNon‐Orthodox Christian Churches and Confessions thatAreNotinCommunionwithHerrdquo131

EMILIAN‐IUSTINIANROMANDebatingtheDocumentsoftheHolyandGreatSynodofCrete‐aCanonicalandDisciplinaryApproachCaseStudytheArchbishopricofIaşi159

BENEDICT(VALENTIN)VESATheSoulrsquosPowersandtheProcessofKnowledgeintheWritingsofSimonTaibutehbetweenAnatomyandSpirituality171

NICHIFORTĂNASEldquoShiningFacerdquoasHiddenandRevealedChristology187

ADRIANEUGENTRUȚĂMysticalExperienceinPaulEvdokimovrsquosPerspective217

BookReviews

IrinaGorainoffSfacircntulSerafimdeSarovConvorbireacuMotovilov [SaintSerafim fromSarov TheConversationwithMotovilov]Translated inRomanianbyHisMostHolinessAndreiAndreicuţCluj‐NapocaRenaştereaPublishingHouse2016(MAXIMMORARIU)227

ProtosDrBenedictVesaPersonalităţiduhovniceşticontemporane[Contempo‐raryspiritualpersonalities]1stvolumeCluj‐NapocaRenaşterea2016(MAXIMMORARIU)229

SUBBTO62no1(2017)5‐16DOI1024193subbto2017101

HOLYANDGREATCOUNCILOFCRETE(2016)

THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESSOFTHEHOLYANDGREATSYNODndash

PREREQUISITEFORTHERECEPTIONOFITSDECISIONS

VIORELIONIȚĂ

ABSTRACTInthispapertheauthoremphasisesthepreparationtheproceedingsandthereceptionprocessoftheHolyandGreatCouncilthatisoneofthemostcomplexradiographiesoftheOrthodoxChurchevolutionoutofalateMiddleAgesto the present postmodern challenges All these challenges have shown that theidentityoftheOrthodoxChurchisensuredthroughherfaithtransmittedthroughtheOrthodoxworshipwhichisthewrittenexpressionoftheHolyTraditionKeywordsHolyandGreatCouncilparticipationpreparationreceptionPan‐OrthodoxConferences

IThePreparationtheproceedingsandthereceptionprocessoftheHolyand Great Synod is one of the most complex radiographies of the OrthodoxChurchevolutionoutofalateMiddleAgestothepresentpostmodernchallengesPrecededbychangesinthelifeoftheOrthodoxChurchesduringthesecondhalfof the nineteenth century the preparation of this Synod began in the thirddecadeofthelastcenturythroughaseriesofconsultationsbetweenthelocalOrthodox Churches then emerged formally in 1961 through the first Pan‐OrthodoxConferenceatRhodesandenteredthepracticalPreparationin1976atthefirstPan‐OrthodoxPre‐ConciliarConferenceDuringthisperiodofoneandahalfcenturytheOrthodoxChurchwentthroughunprecedentedorganizationalchangesintheemergenceofnewAutocephalousChurchesandelevatingsomeofthemtotherankofPatriarchateAnotherdevelopmentwasthespreadofthe

RevProfessorBucharestGenevaE‐mailprvionitayahoocom

VIORELIONIȚĂ

Orthodox traditionworldwide following themigrationofmillionsof Orthodoxbelievers out of their traditional area into countries outside the OrthodoxcanonicalterritoryThislatterphenomenonhasledtotheconstitutionoftheOrthodoxDiasporawhichistothisdayagreatchallengebutalsoamissionarychanceforthelocalOrthodoxChurchesThusaChurchreducedtoapoliticalandcultural space traditionally theChurchof theEast theOrthodoxChurchhasnowbecomeanuniversalChurchinthegeographicalsenseofthetermInaddition to these developments most of the local Orthodox Churches weresometimesdramaticallyconfrontedwiththeextremistideologiesandpoliticalsystemsofthetwentiethcenturyAnotherdevelopmentduringthisperiodoftimewastheincreaseofcontactsbetweentheOrthodoxChurcheswithotherChristiancommunitiesandotherreligions All these challenges have shown that the identity of the OrthodoxChurchisensuredthroughherfaithtransmittedthroughtheOrthodoxworshipwhichisthewrittenexpressionoftheHolyTraditionAstheOrthodoxworshipremainedthesameinanyculturalcontextthisdemonstratedthattheOrthodoxfaithwasnotaffectedbytheculturesinwhichitwasadaptedandaffirmedduringthetwentiethcenturyButthisculturaldiversityhasledtoadiversificationanddevelopment ofOrthodox theological thinking especially in theDiaspora ThusoverthepastcenturyonehasnoticedanenrichmentoftheOrthodoxTheologywhichwasreceivedbutnotuniformlyinallOrthodoxMotherChurchesAllthechallenges the Orthodox Churches were facing in this period of time havehighlighted the need for the formulation of common answers of all thesechurches which imposed the idea of the preparation and convocation of aSynodforthewholeOrthodoxChurch IIDuringthepreparationsforaSynodofthewholeOrthodoxChurchtheattentionoftheologiansandoftheSynodsofthelocalOrthodoxChurcheswasmostly focusedon identifying issuestobediscussedat thisSynodAfterproposalsofthemesmadefromseveralOrthodoxChurchesastheonesbythePrimate Metropolitan Miron Cristea of the Romanian Orthodox Church in19201theEcumenicalPatriarchateheldfrom8to23June1930attheVatopediMonastery onMount Athos an Inter‐Orthodox Preparatory Commissionwhichapprovedalistof17themesincludingldquomosturgentissuesrdquo2tobediscussedataPro‐SynodwhichwasanintermediaryPan‐Orthodox level forthepreparationoftheSynodofthewholeOrthodoxChurchThesethemeswererecommended1GheorgheSoareldquoDelaVatopedilaRhodosrdquoBisericaOrtodoxăRomacircnăLXXIXno9‐10(1961)8442SeethelistatViorelIonitaTowardstheHolyandGreatSynodoftheOrthodoxChurchTheDecisionsofthePan‐OrthodoxMeetingssince1923until2009transRemusRusStudiaOecumenicaFriburgensia62(BaselFriedrichReinhardVerlag2014)112‐113

THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip

to be studied in each local Orthodox Church The next step depended on theanswers of the Churches which were too slow in coming so that thecontinuation of the just initiated Synodical process was blocked by theoutbreak of World War II The Ecumenical Patriarchate relaunched thepreparatoryprocessofaSynod for thewholeOrthodoxChurchby organizingthefirstPan‐OrthodoxConferenceatRhodesfrom24Septemberto1October1961 which adopted a catalog of themes grouped in 8 categories3 Each ofthesegroupsincludedalongerorshorterlistofsubtopicswhichintotalcovertheentireorthodoxtheology Realizing that the proposed list at Rhodes was too long the FourthPan‐OrthodoxConferenceheldfrom8to16June1968attheOrthodoxCenteroftheEcumenicalPatriarchateinChambeacutesy‐GenevaSwitzerlandproposedtodrawupashortlistwiththemesrecommendedbyall localOrthodoxChurchesThisconferencealsoproposedthatthetitleofthecouncilinpreparationshallbeTheHolyandGreatSynodoftheOrthodoxChurch4Thesameconferencerecommendedtothe Ecumenical Patriarchate to convene a series of Pan‐Orthodox Pre‐ConciliarConferencesnamethatwasmeanttoreplacetheoneofPro‐SynodThusthefinallist of themes for the Holy and Great Synod was adopted by the First Pan‐Orthodox Pre‐Conciliar Conference held from21 to 28November 1976 at theOrthodoxCenterofChambeacutesyThatlistincludedthefollowingtenthemes

1 OrthodoxDiaspora2 Autocephalyanditsmannerofproclamation3 Autonomyanditsmannerofproclamation4 Dyptychs(namelytheorderofpriorityofthechurchesintheirliturgical

commemoration)5 Theissueofthenewcalendar6 Impedimentstomarriage7 Readaptingthechurchdispositionsconcerningfasting8 RelationsoftheOrthodoxChurchwiththerestoftheChristianworld9 OrthodoxyandEcumenicalMovement10 Thecontributionof the localOrthodoxChurches to therealizationof

theidealsofpeacefreedombrotherhoodandloveamongpeoplesandtheremovalofracialdiscrimination5

3AsfollowsIFaithandDogmaIITheDivineWorshipIIIChurchAdministrationandOrderIV The Relations of the Orthodox Churches among themselves V The Relations of theOrthodoxChurchwiththeotherChristianWorldVIOrthodoxyintheWorldVIITheologicalThemesandVIIISocialProblems(seeIonitaTowardshellip125‐130)

4LiviuStanldquoApatraConferințăPanortodoxărdquoBisericaOrtodoxăRomacircnăLXXXVIno7‐8 (1968)873‐880

5SeeIonitaTowards147

VIORELIONIȚĂ

IIIThefirstPan‐OrthodoxPre‐ConciliarConferencefoundthatOrthodoxChurcheswhichhaveundertakenthetasktopreparedraftsoftextsforoneofthe themes chosen for theSynod sent to theofficeof theSecretariat for thepreparationoftheHolyandGreatSynodtextsadoptedbytheHolySynodsoftheirChurchesasfinaldecisionsThereforetheconferencerecommendedthatthechurchesresponsiblefordevelopingdraftsforthethemesshallldquosubmitthefruitsoftheirworkpurelyasascientificresultandnotasanofficialpositioninordertoleavefreespacefordiscussionanddialogueatthepan‐orthodoxlevelrdquoHoweversomechurcheshavedisregardedthisrecommendationandcontinuedndashuptothelaststageofpreparationoftheHolyandGreatSynod‐tobringtheirproposalstothedrafttextsintheformoftextsformallyadoptedbytheHolySynodsoftheirchurchesIfthedelegationsofthesechurchesdidnrsquotfindexactlytheirproposalsinthetextssubmittedforadoptiontheyrefusedtosignthosetextswhichconstitutedamajorobstacletoaconstructivedebateatthepan‐orthodoxlevel ThesecondPan‐OrthodoxPre‐ConciliarConferenceheldattheOrthodoxCenterofChambeacutesyfrom3to12September1982adoptedthedrafttextsconcerningtwoofthetenthemesfromthelistadoptedin1976namely1Impedimentstomarriageand2TheissueofthenewcalendarThisconferencesettheagendafortheThirdPan‐OrthodoxPre‐ConciliarConferencethatwouldhavetotreatthelastfourthemesofthe1976listDuringtheconferencein1982itbecomeevidentthattherewasnoregulationtoconducttheseconferenceswhichwereguidedbytheldquoRules of conductandwork of the firstPan‐OrthodoxConferencerdquo in 19616 butwhichdidnolongercorrespondtothenewformatofthemeetingsAlsoduringtheconferencein1982itwasrecommendedtoestablishtheofficialworkinglanguagesattheseconferencesThereforethe1982ConferencemandatedtheInter‐Orthodox preparatory Commission to draw up a draft Regulation oftheseconferences After 1982 the preparation of the Holy and Great Synod continuedsteadilysothatonlyafterfouryearsitwaspossibletoconvoketheThirdPan‐Orthodox Pre‐Conciliar Conference held at Chambeacutesy from 20 October to6November1986Accordingtothemandatesetbythepreviousconferencethis meeting adopted the draft texts of the four themes appointed to it inthefollowingorder1Thecontributionof the localOrthodoxChurches to therealizationoftheidealsofpeacefreedombrotherhoodandloveamongpeoplesandtheremovalofracialdiscrimination2OrthodoxyandtheEcumenicalMovement3Relations of theOrthodox Churchwith the rest of the Christianworld and4Readapting theChurchdispositionsconcerning fastingRegarding the latter

6SeethetextoftheseRegulationsatAnastosiosKallisAufdemWegzueinemHeiligenundGroszligenKonzilEinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologie(MuumlnsterTheophanoVerlag2013)246

issueinordertoavoidtheimpressionthattheOrthodoxChurchwouldtrytochangethefastingprinciples theconferencechangedits titleas followsTheimportanceoffastinganditsobservancetoday The1986ConferenceadoptedalsothetextofTheRegulationofthePre‐ConciliarPan‐OrthodoxConferences consistingof19articleswhichstated interalia thattheofficialworking languagesof theseconferencesareGreekRussianandFrenchAsforthecharacterofthedecisionsoneachissueontheagendaoftheSynodtheRegulationprovidesthattheyldquohaveapreparatorycharacterfortheHolyandGreatSynodThereforefollowingtheauthenticOrthodoxtraditiononthetopics discussed they do not have theauthority to engage directly the ChurchesbeforetheHolyandGreatSynodhasruledrdquoThisRegulationalsostatesthateverydrafttextofthetenthemesistobeadoptedonlybyconsensusorunanimityForif unanimity is not reached on one of these topics the article 17th of theRegulationprovidesthatldquoIfnounanimityofthedelegationisreachedonacertaintheme in the plenary session a decision in the matter is postponed and theSecretariat for thepreparationof theHolyandGreatSynod sends the theme forcomplementarystudyelaborationandpreparationaccordingtotheproceduresetupatthePan‐OrthodoxlevelThethemethuspostponedisplacedattheheadofthelistofthefuturePre‐ConciliarPan‐OrthodoxConferenceandisexaminedassuchbytheInter‐OrthodoxPreparatoryCommissionIfthistimenounanimityisreachedonthe themeunderdiscussionor ifalldelegationsreject theproposalsby the Inter‐OrthodoxPreparatoryCommissionafter the firstand the second examination inplenary session the Secretariat for thepreparationof theHolyandGreat Synodcompletes the file constitutedat this stageand sends itoncemore following theprocedurementionedaboverdquo7 Thus theRegulationof thePan‐orthodoxPre‐ConciliarConferencesdidnot foresee thepossibilityofexcludingone theme fromtheagendaof theHolyandGreatSynodevenifitwasnotpossibletoachieveunanimityonthedrafttextonthatthemebutprovidedthattheSecretariatforthepreparationoftheSynodshould insist until the desired unanimity is obtained The Pan‐Orthodox Pre‐ConciliarConferencestogetherwiththeInter‐OrthodoxPreparatoryCommissionandtheSecretariatbecameanintrovertedmechanismandoperatedbytherulesadoptedbythemselvesAccordingtotheseprinciplesseveralchurchdelegationsinsistedtocontinuethepreparatoryprocessuntildrafttextsforalltentopicssetfortheHolyandGreatSynodwillbeadopted After the3rdPan‐OrthodoxPre‐ConciliarConferencethepreparationof the Holy and Great Synod came to a standstill first because it was notpossible to reachunanimity on the first four topics from the list adopted in1976 The stagnation of this process was also due to some inter‐Orthodox

VIORELIONIȚĂ

tensionsaswellastoquiteimportantchangesinattitudeofmanylocalOrthodoxChurchesafterthefallofcommunismbothinrespecttoethical‐socialissuesand especially in their relations with the Ecumenical Movement and otherChristiancommunities

IVOvercomingthisimpassewaspossiblethroughthedecisionsoftheSynaxisofPrimatesoftheOrthodoxChurchesinFenerIstanbulfrom10to12October 2008 during the commemoration of ldquoSt Apostol Paul Apostle to theGentilesrdquoThemessagepublishedattheendofthismeetingwheretheRomanianOrthodox Churchwas represented byHis EminenceMetropolitan Laurentiu ofTransylvaniastatedthatldquowewelcometheproposaloftheEcumenicalPatriarchateto continueduring2009 thepreparationof theHolyandGreatCouncilrdquo8Thisdecision led to the organization of the fourth Pan‐Orthodox Pre‐ConciliarConferencefrom6to13June20099convenedtodiscussonlyoneissueandnotfourasprovidedforbythepreviousconferenceThe2009conferencediscussedtheissueoftheOrthodoxDiasporaandadoptedthedrafttextonitTheSynaxisfromOctober2008alsodecidedthatthePan‐OrthodoxpreparatoryprocessfortheHolyandGreatSynodshallbeattendedexclusivelybyrepresentativesoftheAutocephalousOrthodoxChurchesandnotbythoseoftheAutonomousOrthodoxChurches as had happened so far After 2009 the Inter‐Orthodox preparatoryCommission has been convened on still two occasions namely in December2009andFebruary2011butitadoptedadrafttextonlyontheissueofAutonomyandnothingmoreThus thepreparationof theHolyandGreatSynodhasonceagainstalledandtheInter‐OrthodoxPreparatoryCommissionwasdissolved TheimpassewasagainovercomebythedecisionsoftheSynaxisofthePrimatesoftheOrthodoxChurchesthistimemeetingfrom6to9March2014againatFenerIstanbulAdirectresultofthedecisionsatthismeetingwastheestablishmentofanInter‐OrthodoxSpecialCommissionforthepreparationofthe Holy and Great Synod which worked between October 2014 and April2015ThisCommissionhad themandate toreview the following three textswhichwerealreadyadoptedalmost30yearsbeforeandneededtoberevised1)OrthodoxChurchand theEcumenicalMovement 2)Relationsof theOrthodoxChurchwith other Christian Communities and 3) The contribution by the localOrthodoxChurchestotherealizationofthe idealsofpeace freedombrotherhoodandloveamongpeoplesandtheremovalofracialdiscriminationAtthesametimethe Special Commission had the mandate to supervise the other three texts

8httporthodoxeuropeorgpage14156aspx19SeeViorelIonițăldquoA4‐aConferințăPanortodoxăPresinodalăChambeacutesyGeneva6‐12iunie2009rdquoStudiiTeologiceVno2(2009)235af

adoptedbythePan‐OrthodoxPre‐ConciliarConferencesin1982respectivelyin1986namely1)Theissueofthecalendar2)Theimportanceoffastingandits observance today and 3) Impediments tomarriage The Special CommissionreviewedthethreethemesmentionedandoversawthethemeonFastingOnthecalendarissueandontheimpedimentstomarriagetheSpecialCommissionstatedin its final communiqueacute that these ldquotextshavenotbeenamended for the lackofconsensus from themembersof theCommissionon theproposedchanges2TheThemesAutocephalyandthemodusofitsproclamationandtheDiptychshellipwerenotconsideredduetolackoftimerdquo10TheworkofthisSpecialCommissionwashampered firstlybydifferentunderstandingof itsmandate in respect to theexpressionstoldquoreviewrdquoandtoldquosuperviserdquothetextsbecausewhilethechairpersonallowednochangeonthetextstobesupervisedseveraldelegatesconsideredthatthesetextsmustbeupdatedastheothersotobechanged AccordingtothedecisionsoftheMarch2014SynaxisassoonastheworkoftheSpecialCommissionwasdonetherefollowedtheFifthPan‐OrthodoxPre‐Conciliar Conference organized at the Chambeacutesy Orthodox Centre from 10‐17October 2015 This conference adopted the draft texts to the following threethemes1)Autonomyand theMeansbyWhich it isProclaimed 2)TheOrthodoxChurchandtherestoftheChristianworld11and3)TheimportanceoffastinganditsobservancetodayOnlyafterthisapprovalthetextscouldbepublishedtobemadeavailable toallOrthodoxbelieversandthensentdirectlyto theHolyandGreat Synod of the Orthodox Church for approval In connectionwith the textentitled ldquoThemissionof theOrthodoxChurch in thecontemporaryworldrdquowhichwasadoptedonlyby12ofthe14delegationspresenttheConferencenotedthatthis textwill bepresented to thenext Synaxisof thePrimatesof theOrthodoxChurchestothefollow‐upThe5thPan‐OrthodoxPre‐ConciliarConferencemadeanimportantcontributiontothepreparationoftheHolyandGreatSynodoftheOrthodoxChurchbutstressedatthesametimethattherewerestillmanyissuestobesettledinthepreparatoryprocessfortheHolyandGreatSynodoftheOrthodoxChurchThiswashighlightedmainlybythefactthatduringthislastPan‐OrthodoxPre‐Conciliar Conference as well as during the Synaxis of the Primates of theOrthodoxChurchesinJanuary2016severaldelegationsspecificallyrequestedtocontinuethepreparationforthisSynoduntildrafttextswillbeadoptedforalltenthemesontheagendaoftheHolyandGreatSynodThisattitudeclearlyexpressedthefactthatnotallOrthodoxChurcheswerepreparedfortheSynod

10ViorelIonițăSfacircntulșiMareleSinodalBisericiiOrtodoxeDocumentepregătitoare(BucureștiBasilica2016)48

11Inthisformulationwereputtogetherthedrafttextsoftwotopicsnamely1RelationsoftheOrthodoxChurchwiththeotherChristianworldand2OrthodoxyandEcumenicalMovement

VIORELIONIȚĂ

OntheotherhandtheresumptionofthepreparationfortheHolyandGreatSynodin2009ieafter23yearsofbreakrevealedadiscontinuityofitespeciallythroughthefactthatthe14AutocephalousOrthodoxChurcheswererepresented now by new delegations in other ways than before the politicalchangesinEasternEuropeAfirstdifficultywhichconfrontedthepreparationoftheHolyandGreatSynodduringthisperiodwasthatdiscussionsonthedrafttexts often took the form of a confrontation between the delegations of theEcumenical Patriarchate and theRussianOrthodox Church In such situationsthereemergedtwogroupsthefirstconsistingofChurchesofGreektradition(theEcumenical Patriarchate thePatriarchate of Alexandria Patriarchate ofJerusalem the Church of Cyprus the Church of Greece and often also theOrthodoxChurchofAlbania) and the secondof the Slavonic tradition (RussianPatriarchateBulgarianOrthodoxChurchOrthodoxChurchofPolandOrthodoxChurchintheCzechLandsandSlovakRepublicaswellastheOrthodoxChurchofGeorgia althoughnot of Slavonic tradition) The SerbianOrthodox ChurchrepresentedbybishopswhoknewverywellbothGreekandRussianwasmostlyseeking tomediatebetween the twopositionsThedelegationof theAntiochianPatriarchatewasoftendeterminedbyitsmembershiptotheApostolicPatriarchatesandmost often votedwith the first group In such cases the delegation of theRomanianOrthodox Church did not automatically join a particular group butadoptedherattitudedependingonthesubjectmatter Draft texts thatwere tobediscussedandadoptedby the last twoPan‐Orthodox Pre‐Conciliar Conferenceswere first prepared by the Inter‐OrthodoxPreparatory Commission respectively between 2014 and 2015 by the SpecialInter‐OrthodoxCommissionforthepreparationoftheHolyandGreatSynodAtthattimealmostall14AutocephalousOrthodoxChurcheswererepresentedbothin the Preparatory Commission as well as in the Pan‐Orthodox Pre‐ConciliarConferencesbythesameheadsofdelegationsaccompaniedalmostalwaysbythesameconsultantsexceptthatatthetop‐leveldelegationswereofficiallyformedbytwobishopsThepresenceofthesameheadsofdelegationsensuredcontinuitybutparadoxicallythesamedelegateswhoadoptedthedrafttextsatpreparatorylevel attacked them only few months later at the Pan‐Orthodox level Thisphenomenonindicatedtheriskthatthosedelegationswhichadoptedandsignedthe decisions taken at the Pan‐Orthodox Pre‐Conciliar Conferenceswould thenattacktherespectivetextsattheHolyandGreatSynod TheorganizationoftheSynaxisofthePrimatesoftheOrthodoxChurchesfrom21to28January2016attheOrthodoxCenteroftheEcumenicalPatriarchateinChambeacutesywasplannedbytheSynaxisofMarch2014ThemeetingoftheOrthodoxPrimatesinJanuary2016wasthefirstwhichtookoverthetasksofaPan‐OrthodoxPre‐ConciliarConferenceinthesensethatitdiscussedandadopteddrafttexts

ofthetwofollowingthemes1TheMissionoftheOrthodoxChurchinTodayrsquosWorldand2TheMysteryofmarriageand its impedimentsThis last textwasnotsignedbytheGeorgianOrthodoxChurchdelegation ledbyHisBeatitudeCatholicosandPatriarchEliasIIforthisdelegationdidnotaccepttheideaofapplyingtheconceptofChurchoikonomiatoInter‐ChristianmarriagesHoweverthistextwasconsideredasadoptedandrecommendedtobepresentedtotheHolyandGreatSynodSecondlytheSynaxisofChambeacutesydecidedtoremovethe following three topics from the agenda of the Holy and Great Synod1Autocephaly 2Calendarand3Diptychs because they ldquowerenotapprovedunanimously throughoutmany successivemeetings of the preparatory Inter‐OrthodoxCommissions tobe finallyapprovedbyoneof thePan‐OrthodoxPre‐ConciliarConferencesrdquoAndabouttheissueoftheCalendartheSynaxisheldthatldquoit isappropriate that everyChurch feels free to implementwhat it considersproper for the spiritual formationof theirparishionersbutwithout changingthedateofcommoncelebrationofEasterbyalltheOrthodoxChurchesrdquo12 OntheagendafortheHolyandGreatSynodsixtopicswerethuskeptwhich covered actually seven points of the list adopted in 1976 for two ofthemweremergedintoasingletextSomeofthedrafttextsonthesixtopicslistedontheagendaoftheHolyandGreatSynodwerediscussedduringmorethanthreedecadesintheOrthodoxChurchesUpontheadoptionofdrafttextsonthesesubjectsbyoneofthePan‐OrthodoxPre‐ConciliarConferencesthosetextswere published studied and endorsed by theHoly Synods of the localOrthodoxChurchesThusthedrafttextsfortheHolyandGreatSynodalwaysfullymirroredtheteachingoftheOrthodoxChurchontherespectivethemes FinallytheJanuary2016SynaxisadoptedthetextoftheOrganizationandWorkingProcedureof theHolyandGreatSynodof theOrthodoxChurchThisSynaxisalsodecidedontheprecisedatesandvenueoftheSynodnamelyfrom18to26June2016attheOrthodoxAcademyofCreteandnotintheSaintIrene Church from Istanbul as proposed by the Synaxis ofMarch2014 TheSynaxis meeting of January 2016 concluded in an atmosphere of excitementmostparticipantsbeingconvincedthatthelongawaitedHolyandGreatSynodoftheOrthodoxChurchwilltakeplaceforsure

V However several issues remained unresolved including themosturgentonewhichwastheneedfortherestorationofcommunionbetweenthePatriarchatesofAntiochandJerusalem interruptedin2013onthegroundthatthe latter has established a diocese in Qatar which belongs to the canonicalterritoryofthePatriarchateofAntiochHisAllHolinesstheEcumenicalPatriarchtriedunsuccessfully tosolve thisproblemduringtheSynaxisatChambeacutesyThe12Ibid79

VIORELIONIȚĂ

EcumenicalPatriarchatethenproposedtosetupajointcommitteeofexpertsfrombothChurcheswhichwouldhave to find thesolutionof reconciliationbut that unfortunately did not happenMoreover the representatives of thePatriarchate of Antioch have firmly stated that unless this issue is resolvedtheirChurchwouldnotattendtheSynodThiswasofficiallyannouncedbythePatriarchate of Antioch on June 6 2016 immediately after the EcumenicalPatriarchate announced in a press release that the resolution of the disputebetween the two Apostolic Patriarchates will take place after the Synod ofCrete

A secondproblemon theway of preparation for theHoly andGreatSynodwas the fact thatuntil January2016 theSynodal themeswerealmostcompletelyunknownamongthefaithfulandevenamongtheclergyinthe localOrthodoxChurchesThelongwayofthepreparatoryprocesswasleadinguptoageneralperceptionthatthiscouncilwouldnottakeplacesoonandconsequentlytothelackofinterestinitsthemesRecentlyaRomanCatholictheologianfromGermanynotedthatbdquocuriouslythePre‐Conciliarprocessenjoyedamuchgreaterinterest in theWest than in the local Orthodox Churches in the 90s theSynodaldrafttextsadoptedbythenwerediscussedandanalyzedintensivelyinseminarsrdquo13atFacultiesofTheologyofthiscountryIndeedtheissueoftheHolyandGreatSynodwasknownuntilthebeginningof2016almostexclusivelyintheveryrestrictedcirclesofthosedirectlyinvolvedinthepreparatoryprocess

Shortly after the publication of the January 2016 Synaxis decisionsinterestinthetopicsandcompositionoftheHolyandGreatSynodwasexpressedalmostexclusivelyinconservativecirclesopposedtothecouncilOneofthemaincausesofthiseventhasoriginatedintheconfrontationbetweentwogroupsofGreekscholarsonearoundHisEminenceMetropolitanJoannisofPergamon(Zizioulas)and the other around the followers of late Prof Ioannis Romanides (1927‐2001)MetropolitanJoanniswaswronglyconsideredtheauthorofproblematicformulations‐suchastheconceptofthehumanpersonfromthetextonMissionndashandespeciallyofthosefromthetextonrelationswithotherChristianchurchesArgumentsagainst the themes and convocation of theHoly andGreat Synodhavespreadthroughconferencesandespeciallythroughtheinternetbeyondthe Greek context without studying carefully the draft texts adopted at thePan‐orthodoxlevel

A third problem arising on theway of preparation for the Holy andGreatSynodwasduetothemeetingbetweenPatriarchKirillandPopeFrancisattheairportinHavanaCubaonFebruary122016wherethetwopontiffs

13 Johannes Oeldemann ldquoDie Heilige und Groszlige Synode der Orthodoxen kirche Eine ersteEinordnungauskatholischerSichtrdquoOumlkumenischeRudschauno1(2017)49

haveadoptedajointstatementwhichwedonotquestionButthematteroffactisthatthismeetingcausedthefirstactionsofcanonicaldisobedienceofsomebishopstotheirprimateCanonicalattitudeofdisobediencewasquicklyintegratedinto an amalgamandwere transferred to the different canonical territories onissues related to the Holy and Great Synod In this way was relaunched withunprecedentedviolencetheoldissuerelatedtotherelationshipoftheOrthodoxChurchtoChristiancommunitiesintheworldtodayThisissuewasneverclarifiedenoughinthesechurchesThedebatearoundthisissuehasbeenoneofthemainreasons14thatledtheHolySynodoftheBulgarianOrthodoxChurchtoannounceonJune12016itsdecisionnottoparticipateintheHolyandGreatSynodThesamereasonsledtheOrthodoxChurchofGeorgiatoannounceonJune102016andthentheRussianOrthodoxChurchon13JunethesameyearthattheywillnotparticipateintheHolyandGreatSynodalthoughthesechurcheshadpublishedontheinternetthelistsoftheirdelegatesdesignatedtoparticipateinthisSynod

FinallyafourthprobleminthepreparationofthisSynodwasitconstantlybeingcomparedwiththesevenEcumenicalCouncilsFromthiscomparisontherewere born expectations called by someOrthodox theologians ldquomaximalistrdquo15 inrelationtotheHolyandGreatSynodnamelytheexpectationthatthiscouncilwillmake decisions as important as those taken by the Ecumenical Councils ThisvisionwasduetothefactthatuntilJanuary2016theprofileoftheHolyandGreatsynodhadnotbeendefinedDuringChambeacutesySynaxisseveralprimatesstressedthat this councilwill be an Ecumenical Council Themost important role herehoweverwasthatofHisBeatitudePatriarchDanielbystatingthatthiscouncilshouldbeconsideredasldquoanimportanthistoriceventtodeveloptheSynodalpracticeatthePan‐Orthodoxlevelrdquo16InrespecttothedecisionstobetakenbytheHolyandGreatSynodHisBeatitudePatriarchDanielsaidalreadyinthespringof2016thatitldquowonrsquotformulatenewdogmasorcanonsbutitwouldliketoreaffirmincommunionandco‐responsibilitytheholyandlivinglightoftheOrthodoxfaithinaworldinspiritualcrisisofguidanceandidealldquo17

In connectionwith the preparation of theHoly andGreat Synodof theOrthodox Church as it happened also during the course of this council therelationship between the delegations of different local Orthodox Churches hasalwaysbeenanimatedbythespiritofbrotherhoodandoftheawarenessthatallofthembelongtotheoneandthesameChurchAllmeetingsatthePan‐OrthodoxlevelwereopenedandclosedwiththecelebrationoftheDivineLiturgywhichall

14SeeMartinIllertldquoDieBulgarischeOrthodoxeKircheunddieHeiligeundGroszligeSynoderdquoOumlkumenischeRudschauno1(2017)42af

15GeorgiosVlantisldquoDieAngstvordemGeistDasHeiligeundGroszligeKonzilunddieorthodoxenAnti‐OumlkumenikerrdquoOumlkumenischeRudschauno1(2017)39

16IonitaSfacircntulșiMareleSinod7517Ibid7

VIORELIONIȚĂ

sharedtogetherevenifsomeofthemhaddifferentviewsonsomeofthetopicsdiscussedLookingmorecloselythecontroversialviewsbetweensomedelegatesdidnotrelatetofundamentalaspectsoftheOrthodoxChristianfaithandusuallythe delegates with different opinions behaved toward each other beyond thesessionsasfriendsIalwayshadtheimpressionthatifOrthodoxdelegationshadsufficienttimeavailabletheywouldhavehadreachedagreaterconsensusInsomespecificcasestherewasalsosomeprideandpersonalambitiontobeovercomeInotherwordsinthesepreparationswhichwereanintegralpartoftheSynodalpracticeitwasobviousthattherepresentativesoftheOrthodoxChurcheshavesucceeded in developingmore andmore a culture of dialogue Thus the drafttextsonthetopicsontheagendaoftheHolyandgreatCouncilwerecompletelyalongthefaithalwaysconfessedbytheoneOrthodoxChurch

REFERENCES

IllertMartinldquoDieBulgarischeOrthodoxeKircheunddieHeiligeundGroszligeSynoderdquoOumlkumenischeRudschauno1(2017)

IonițăViorelldquoA4‐aConferințăPanortodoxăPresinodalăChambeacutesyGeneva6‐12 iunie2009rdquoStudiiTeologiceVno2(2009)235af

Ioniță Viorel Sfacircntul șiMarele Sinod al Bisericii OrtodoxeDocumente pregătitoareBucureștiBasilica2016

IonitaViorelTowardstheHolyandGreatSynodoftheOrthodoxChurchTheDecisionsofthePan‐OrthodoxMeetingssince1923until2009TranslatedfromRomanianbyRemusRusStudiaOecumenicaFriburgensia62BaselFriedrichReinhardVerlag2014

KallisAnastosiosAufdemWegzueinemHeiligenundGroszligenKonzilEinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologieMuumlnsterTheophanoVerlag2013

OeldemannJohannesldquoDieHeiligeundGroszligeSynodederOrthodoxenkircheEineersteEinordnungauskatholischerSichtrdquoOumlkumenischeRudschauno1(2017)

SoareGheorgheldquoDe laVatopedi laRhodosrdquoBisericaOrtodoxăRomacircnăLXXIXno9‐10(1961)

StanLiviuldquoApatraConferintăPanortodoxărdquoBisericaOrtodoxăRomacircnăLXXXVIno7‐8(1968)

Vlantis Georgios ldquoDie Angst vor dem Geist Das Heilige und Groszlige Konzil und dieorthodoxenAnti‐OumlkumenikerrdquoOumlkumenischeRudschauno1(2017)

EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE

ALEXANDERRENTEL

ABSTRACT The rules of consensusposedproblems for theHoly andGreatCouncil both prior to the council and during This paper explores some ofthesereasonsandexaminesthecanonicalwitnessforaclearerunderstandingofconsensuswithinthecanonicaltraditionThepaperconcludeswithacallforgreaterconciliaractivity inorder to fosteramorerobustcultureof consensuswithintheOrthodoxChurchKeywordscanonlawconsensuseucharisticecclesiology

1OntheRequirementforConsensusAttheirSynaxisinChambesySwitzerlandJanuary2016theprimatesof

theautocephalousOrthodoxChurchesadoptedatextentitledOrganizationandWorkingProcedureoftheHolyandGreatCounciloftheOrthodoxChurchThistextwastoguidetheworkfortheHolyandGreatCouncilwhichwaseventuallyheldinCreteinJune20161Akeycomponentofthisdocumentistherequirementforunanimity for theapprovalofany textsoramendments2 In fact thedocumentspecifies that the approval of any textmust be unanimous for it to have ldquopan‐OrthodoxauthorityrdquoTheprimatesoftheChurcheswerewellwithinthescopeoftheirministrytoadoptproceduresfortherunningofthecouncilnothinginthecanonicaltraditionforbidstheadoptionofsuchrulesandconsensusasarulefordecision‐makinghasalonghistoryintheChurchWhileitwouldbeanachronistic Assistant Professor in Canon Law and the John and Paraskeva Skvir Lecturer in PracticalTheologyStVladimirrsquosOrthodoxTheologicalSeminaryE‐mailarentelsvotsedu

1 Symeonides N Symeonides (ed) Toward theHoly and Great Council Decisions and Texts(GreekandEnglish)(NewYorkFaithMattersSeries2a2016)116‐135

2SeeArticle112ldquoModificationsofTextsrdquoldquoAttheconclusionofdeliberationstheapprovalofanychangeisexpressedaccordingtopan‐Orthodoxproceduresbytheconsensusofthedelegationsofeach autocephalous Orthodox Church This means that an amendment that is not approvedunanimouslyshallnotbepassedrdquoSymeonidesDecisions131Article13ldquoAdoptionandSigningofTextsrdquoldquoThetextsontheCouncilrsquosdailyagendathatareapprovedunanimouslyhellipshallpossessthefollowingauthorityhellip2Possessingpan‐OrthodoxauthorityhelliprdquoSymeonidesDecisions133

ALEXANDERRENTEL

toclaimthattheCouncilofJerusalemdescribedintheBookofActswasacouncillikeallsubsequentcouncilsthedescriptionofthiscouncildidprovideaparadigmfortheChurchTheparticularphrasingoftheApostolicdecreeldquoItseemedgoodto theHoly Spirit and to us (Acts 1528)rdquo expresses the two‐fold requirementfollowedbytheChurchthroughoutthecenturiesthatanythingarrivedatbytheconciliarprocessmustbeconsistentwiththerevelationmanifestedintheconsensusarrivedatamongstthoseintheChurchTheseseeminglypracticalrequirementsemergefromtheconvictionthattheChurchisthebodyofChristwherehumansareunitedwithJesusChristandeachotherbythegraceoftheHolySpiritInthisimagethisearlydefinitionofChurchonlyunityispossible

11ConsensusandDisunity

The scepter of consensus being used not as a method of arriving atdecisions and thus a sign of authenticity but as a veto over the proceedingshoweverloomedlargepriortothecouncilAndastheconveningofthecouncildrewnear thevery ideaofconsensusposeddifficultiestothoseChurcheswhodidnotcometothecouncilandalsotothoseChurcheswhodidcomeandfoundtheinsistenceonconsensustobeoverlyburdensomeSowhathadbeenrumorsandthinlyveiledthreatsinfactcametopassandfourlocalChurcheschosenottocometothecouncilCallsfromthedifferentChurchesforapostponementofthecouncilorevenanadjournmentweremadebecausewithallthelocalChurchesnotpresentdefactomeantthatnoconsensusoftheOrthodoxChurchescouldbereachedQuestionsevenarosefromwithinthecouncilitselfabouttherequirementforconsensusnotonlyinreactiontothoseChurchesthatdidnotcomebutalsoinregardtothedifficultiesinherentinarrivingataconsensusofunanimitywhichisahighthresholdOfcourseasweallknowthecouncildidgoonwithparticipationofthemajorityoftheOrthodoxChurches

12Twopositions

Strictly leavingaside thequestionsof intents andassiduouslyavoidinganyandallpolemicsandrecriminationsIwouldliketoidentifyandthenaddresstwopresuppositionsthatunderliethesetwodifferentapproachestotheCretanCouncilTwopositionsinotherwordshaveemergedclearlypost‐council1thecouncildidhappenevenwithouttheparticipationofalltheChurchesconsensuswasreachedthecouncilisbindingevenifnotalltheChurcheswerepresentand the consensus of those present was not one of unanimity and 2 thecouncil did not happen because not all the Orthodox Churches were presentHenceaccordingtothislineofthoughttheCretanCouncilisnottrulyacouncilbutanotherpreparatorymeetingalongthewaytoatruepan‐Orthodoxcouncil

121FirstPositionObviouslymostofthosewhoattendedtheCretanCouncilholdtothis

firstpositionItalsofindsitschiefproponentinthebishopwhopresidedatthecouncilHisAll‐HolinessEcumenicalPatriarchBatholomewAlreadyon January22 2016 in his opening address to the Synaxis of Primates of the OrthodoxChurchesHisAll‐HolinessdistinguishedbetweenconsensusandunanimityTheformer a canonical requirement isnot tobe confusedwith the latter FurtherconsensusallowsfordisagreementaslongasthedisagreementiscarefullynotedbutitalsodoesnotnegatetheoriginalpositionHisAll‐HolinessalsoaddressthequestionofwhetherChurchescanabsentthemselvesorwithdrawfromthecouncilandthusmaketheconciliarproceedingsnullHepointsout

ThetraditionoftheChurchknowsnumerousexampleswhereconciliarity

isappliedinCouncilsindeedevenEcumenicalCouncilswhencertainChurcheswereabsentndashsometimesvoluntarilyatothertimesinvoluntarilyndashfromthesessionsof theCouncilwithout this at all preventing their operationManyCouncildecisionswererecognizedretroactivelybythosewhodidnotparticipateinthemSofarasweknowdependenceofconsensusonphysicalattendancehasnohistoricalprecedent3ForHisAll‐Holinessdrawingonthecanonicaltraditionacouncilcan

meetwithoutfullrepresentationofallthelocalOrthodoxChurchesagreementscanbereachedwithoutfullunanimityoftheparticipantsandthesedecisionscanbeconsideredbindingonalltheChurches

122ConsensusasaMethod

HisAll‐Holinessseesconsensusinamannerconsistentwiththecanonicaltradition4 and the governing procedures of contemporary organizations AsmycolleaguePeterBouteneffhasemphasizedconsensusaboveallisaldquodeep

3ldquoKeynoteAddressTotheSynaxisofthePrimatesoftheOrthodoxChurchesrdquo(GenevaJanuary222016)httpswwwpatriarchateorgaddress‐‐asset_publisherMoQ1QIgH18P6contentkeynote‐address‐by‐his‐all‐holiness‐ecumenical‐patriarch‐bartholomew‐to‐the‐synaxis‐of‐the‐primates‐of‐the‐orthodox‐churches‐geneva‐22‐01‐2016‐_101_INSTANCE_MoQ1QIgH18P6_languageId=en_USaccessedApril232017

4 In this paper I use the following English translations of the canons For the Seven EcumenicalCouncilsNTanner(ed)DecreesoftheEcumenicalCouncilsvol1NiceaItoLateranV(Georgetown1990)FortheCouncilinTrulloGNedungattandMFeatherstone(eds)TheCouncilinTrulloRevisitedKanonika6(Rome1995)FortheLocalCouncilsPSchaffandHWaceASelectLibraryofNiceneand Post‐Nicene Fathers of the Christian Church vol XIV The Seven Ecumenical Councils of theUndividedChurchTheirCanonsandDogmaticDecreestogetherwiththeCanonsofalltheLocalSynodswhichhaveReceivedEcumenicalAcceptanceedHPercival(GrandRapidsMI1988)

ALEXANDERRENTEL

andsometimeschallengingprocessrdquobywhichdecisionsarereachedbya groupnotwherewillisexercisedbyaminority5SimilarlyPeterVanNuffelenanalyzingepiscopalelectioninthefourthcenturymakesacarefulargumentthattheveryldquoroleofcanonlawrdquointheearlyfourthcenturyldquowastosafeguardthecreationofaconsensusnottocreateitrdquoHefurtherclarifies

Canonrulesdidnotprescribeaprocedurethatestablishedtheconsensusatbesttheysetminimumrequirementsforhowitcouldbeguaranteedthatallpartiescouldbeduly involved in[the]processandthatatrueconsensuscouldbefoundinthecommunity6

ThecanonicaltraditionexpectsandhopesfortheconsensusandunanimityoftheparticipantsatanycouncilTheChurchisthebodyofChristknittedandformedbymenandwomenofeveryagewhoeveninthisprivilegedpositionaresore temptedtosinThecanonical traditionof theChurchaswewillseehasmadeallowancesfortheconsensusofthemajorityandnotonlyunanimityprecisely becauseof humanweakness Furthermore theChurch is not only ahumanorganizationandassuchconsensusofparticipantsisasignaloneoftheauthenticityofanypartofacouncilrsquosworkTheChurchisamysterytheunityofGodandmaninthepersonofJesusChristbythegraceoftheSpiritUltimatelysomethingistrueandauthenticbecauseitseemsgoodtotheHolySpirit

123TheSecondPosition

Five years earlier His Holiness Patriarch Kirill of Moscow took anopposing view to that of Ecumenical Patriarch Bartholomew In December2011heexpoundedhisthinkingwhichalsofoundfurtherexpressioninthoseChurcheswhodidnotcometothecouncilPatriarchKirillsaid

We are told that the principle of consensus [nb bywhich hemeansunanimity]wasnotalwaysusedintheepochofEcumenicalCouncilsAtthattimetheimperialpowerwastheinstrumentofkeepingchurchunitybutthereisnosuchamechanismatpresentTheLocalChurchesliveandworkindifferentcountriesandunderspecificconditionsIfwedonottakeintoaccounttheiropinionitwouldbedifficulttotakedecisionsatthefutureCouncilbyallandthismayprovokedisorders7

5 P Bouteneff ldquoThe Great and Holy Council and the Implications of the ConsensusMethodrdquoTowardtheHolyandGreatCouncilTheologicalReflectionsedNSymeonidesFaithMattersSeries3(NewYork1016)

6PVanNuffelenldquoTheRhetoricofRulesandtheRuleofConsensusrdquoEpiscopalElectionsinLateAntiquityedsJLeemansetalArbeitenzurKirchengeschichte119(Berlin2011)245253

7 ldquoHis Holiness Patriarch Kirill Surrender of the Principle of Consensus in the Pre‐CouncilProcesscanbringaboutDisordersinWorldOrthodoxyrdquohttpsmospatruen20111223news55276accessedApril232017

The convictions here certainlywent into the decision of the RussianChurchnottocometotheCretanCouncil

124Sobornost

Itwouldbefartooeasytodismissthislineofthinkingasacynicalattemptto masquerade the ldquorealrdquo intentions of the Russian Orthodox Church In fact ifnothingelsePatriarchKirillrsquosassertionwhichpointstotheimportanceoftheLocalChurchesall theLocalChurchesandrecognizing theirequality falls squarely inlinewithgenerationsofRussianOrthodoxthoughtthathasregularlyemphasizedtheconceptofconciliarityorsobornostwhichitselfformsafundamentalcornerstoneto the expressions of Eucharistic and Baptismal Ecclesiologies Lying behindPatriarchKirillrsquosstatementinotherwordsisapresumptionthat

[T]heOneHolyCatholic andApostolicChurchmanifests itself as a

plurality of churches each one is both a part and a whole It is a partbecause only in unitywith all churches and in obedience to the universaltruth can it be theChurch yet is also awhole because in each church byvirtueofunitywiththeOneHolyCatholicandApostolicChurchthewholeChristispresentthefullnessofgraceisgiventhecatholicityofnewlifeisrevealed8ForOrthodoxy that has found itself in theWest both sobornost and

EucharisticEcclesiologyhavehadgreatresonanceallowingtheChurchtoengagein new ways with the modern world As is well known these ideas haveinspiredincreasedlayinvolvementinChurchlifeandliturgicalrenewalwhicharebothsoimportanttoOrthodoxyintheWestAdditionallytheexpositionsbysomanyRussianOrthodoxtheologiansonsobornostconciliaritycanonlyhavecontributedtotheconciliarmovementthatculminatedinCreteTheinsistenceonaconsensusofunanimitywhichisthehallmarkofthissecondpositioncanbefound throughout this traditions For example in thewritings of Fr SergiusBulgakovsobornostisdefinedpreciselyasldquounanimityaharmonioussharingofauthorityrdquo9ToremainconsistentwithitsownlineofprofoundandresonatetheologicalreflectiontheRussianOrthodoxChurchwouldhavehadgreatdifficultiescomingandparticipatingintheCretanCouncilonceotherlocalOrthodoxChurchespulledout

8ASchmemannldquoEcclesiologyNotesrdquoStVladimirsSeminaryQuarterly11no1(1967)37‐389SBulgakovldquoTheOrthodoxChurchrdquoABulgakovAnthologyedsJPainandNZernov(Philadelphia1976)127

ALEXANDERRENTEL

2ConsensusintheCanonicalTradition

TobesuretheargumentsandthoughtprocessesthatmakeupthesetwopositionsarecloserthanthediametricallyopposedresultswouldsuggestBothpositionsplaceahighvalueonconciliaritysynodalityandbothaccordprioritytopan‐OrthodoxsolutionstocommonproblemsBothwouldevengosofarastoinsistthattheplacetodothistypeofworkisinthesynodalstructureoftheChurchTheydifferitwouldseemtomeintheirconceptionofconsensusOneseesconsensusclearlyasamethodtheotherseesitastheresultthesignoftheChurchbeingtheChurchBothpositionscanfindsupportinthecanonicaltraditionwhichIwouldliketonowreviewFromthetraditiontwotypesofconsensus emerge The first concerns matters of faith and canon whereconsensusdoesserveasasignandguarantorandthesecondwheretheroleofconsensusisdiscussedinregardtosynodalprocedure

21ConsensusofFaith

Trullo 1 speaks of the consensus of unanimity with regard to faithwhenitsaysldquoItisthebestrulewhenbeginninganyspeechoractiontobeginwith God and to endwith Godrdquo This canon goes on to enumerate the faithdefined and proclaimed by previous councils Similar provision for suchconsensus can found in canons throughout the canonical literaturewhere acouncilexpressesitsconsensuswiththefaithdefinedbypreviouscouncils(IConstantinople1Ephesus7Carthage2Trullo1IINicea2)Underlyingthesecanons is the fundamental conviction of an order (τάξις) that exists in theChurchthatemanatesfromtheheavenlyrealmsandencompassesallthingsintheChurchAsTrullo1saysconciliaractivitybestbeginswithGodbecausetheChurchonlyknowsandconsequentlycanonlytalkaboutGodAndintheendtheChurchconsidersonlythesemattersbecausesuchknowledgeofGodconcernsultimatethingsThecoherencethat latercouncilshavewithearlieronesinfacttheirveryauthenticitycomesdirectlyfromtheirconsensuswiththis knowledge and is found in the conciliar creeds decrees or definitionsTheorderoftheChurchnecessitatesthatsuchconsensusbethehighestpriorityofancouncilFurthermore intheuncertaintyofanypresentdeliberation inresponsetoquestionsneverfacedusingwhattheChurchhascanonizedandreceivedallowsforittocraftdecisionsandresponsesthatareconsistentwiththetraditionbutmeet theneedsof theday InwhathasbeenmentionedsofarthecanonicaltraditionexpectsaconsensusofunanimitytheendproductofanyconciliardeliberationmustbeinaccordwithpreviouscouncilsWithregardtomattersoffaiththeconsensusofunanimityisparamountasfaithprovides

the shape and contour of the order that extends fromheaven throughout theChurchThisconsensustooiseasytolocateandhasbeenproclaimedconfesseddefinedbynumerouscouncilsIntheendnocouncilcouldeveroverturnmattersoffaithorbreakwiththisunanimityoffaithTodosowouldindicateabreakorruptureofpartorofthewholecouncil

3 SynodalProceduresintheCanons

Diverse canons have to be examined with regard to consensus as amethod for coming to decisions Few canons from the tradition speak directlyabout the internal procedures for the running of a synod of any type in theChurchThecanonsspeakdirectlyabouttheneedforprovincialsynodstotakeplace once in the Spring and once in Fall (Apostolic 37 I Nicea 5 Antioch 20Chalcedon19Trullo8IINicea6)thoughtheexacttimeisuptothemetropolitan(Antioch20) at aplacewhere themetropolitanbishopdecides (Chalcedon19Trullo 8) and where he himself must preside in order for the gathering toaccountedasafullsynod(Antioch1620)ThesecanonsprovideforawiderangeoftopicsthatcanbediscussedatthesemeetingsthatcanbesummedupinthewordsofIINicea6Synodsthiscanonsaysmeetinordertoldquodiscusscanonicaland evangelicalmattersrdquo I Nicea 5 charges synodswithmaking the necessaryinquiries in matters under its consideration so that there might be ldquogeneralconsentrdquointheirdecisionsWhilethecanonstypicallyspeakabouttheworkofaprovincial synod they also refer the possibility of greater regional synods(Antioch12Constantinople2)andadiocesansynod(IConstantinople6)Itisareasonable inference that the procedures and activities of these synods aresimilar to those described for the provincial Furthermore the content of thecanonsthemselvestestifytothebroadparametersofworkthatcanbedonebysynods at any level of the Church These parameters do no limit the work ofsubsequent synods but testify to the wide expanse of work that councils ofwhattypecanundertake

31Consensuswiththemetropolitan

TheexpectationofthecanonicaltraditionasenumeratedaboveallinApostolic34andAntioch9isthattherewillbeconsensusamongstthesynodbutespeciallybetweenthemetropolitanheldquowhois firstamongthemrdquoandtheldquobishopsofeverynationrdquoApostolic34speaksof thisreciprocal relationshipsquarelyinthecontextoftheheavenlyorderBishopscandonothingwithouttheconsentofthemetropolitanbuthecandonothingwithoutldquotheconsentofall for so there will be unanimity and God will be glorifiedrdquo Beyond these

ALEXANDERRENTEL

particularcanonsonemustturntothecanonsthatspeakaboutthesynodalprocessesofelectingbishopsordeposingclergyasproviding theparadigmsforsynodalproceduresThesecanonsemphasizefurthertheneedforconsensusamongstthemembersofasynodbutespeciallythesynodwiththemetropolitanINicea4providesbothfortheopportunityofbishopswhoareunabletotraveltosynod to send in theirvote forepiscopalelectionandexpress their consentThiscanonconcludesbysayingthattherighttoconfirmtheelectionproceedingsbelongsalonetothemetropolitanbishopThelanguageofINicea6onthispointisevenstrongerldquoifanyoneismadebishopwithouttheconsentofthemetropolitanthisgreatsynoddeterminesthatsuchaoneshallnotbeabishoprdquoFromthesecanonsitisclearconsensusofasynodrequirestheconfirmationofitspresident

32TheDecisionoftheMajority

WhilethecanonsonepiscopalelectiondoshowpreferenceforaconsensusofunanimitytheyalsoallowforwhattheycallaldquoconsensusofthemajorityrdquoAsmentioned the secondpartof INicea6 speaksabout theordinationof abishopandsays thatifhowever twoor threebyreasonofpersonalrivalrydissentfromthecommonvoteofallprovideditisreasonableandinaccordancewith the churchrsquos canon the vote of themajority shall prevail Antioch 19alsoregardingtotheelectionofbishopsreiteratesthesynodalprocessesandstrives forunanimitymaintaining it as the rule but acknowledges that it ispossibleldquointhepresenceorwiththeconsentofthemajorityrdquoWhileaconsensusofunanimityishopedforundercertaincircumstancesadecisionofthemajorityprevails

33DepositionofBishops

Thatspeakaboutthedepositionofbishopslookforconsensusinthisprocessbutmakesimilarprovision foradecisionof themajorityWhile thecanonicaltraditionlooksforunanimityinthematterofdepositionsasinanysynodalactionevensayingthatwhenthedecisionfordepositionofabishopis unanimous the judgment ldquostands firmrdquo and is not open for an appeal toothers for furtherconsideration(Antioch15)Antioch14howeverallowsametropolitantoaskbishopsofneighboringprovincestojoinhissynodfortheldquosettlementof alldisputesrdquo if that synodcannot reachconsensusTheotherbishopsaccordingtothecanonldquoshalladdtheirjudgmentandresolvethedisputeand thus with those of the province confirmwhat is determinedrdquo NotablyabsenthereisalackofrequirementforaconsensusofunanimityintherenderingofadecisionRathertheaugmentationofneighbouringbishopscouldprovide

foradecisiononewayoranotherbasedonagreatermajorityAgainAntioch15describeswhathappenswhenthereisunanimityamongstthebishopsldquoIfanybishop lyingunderanyaccusation shallbe judgedbyall thebishops inthe province and all shall unanimously deliver the same verdict concerninghimheshallnotbeagainjudgedbyothersbuttheunanimoussentenceofthebishops of the province shall stand firmrdquo In otherwords if the sentence isunanimousthereisnoneedtosolicitotherbishopstoexpandtheprovincialsynod But by implication these two canons these two canons signal that adecisioncanbereachedbyasynodthatisunanimousbutalsobyaconsensusofmajorityTheregionalcouncilofConstantinopleinAD394underNektariosdecreedthatthedepositionofabishopmustbebyldquovoteofa largerCouncilandifpossibleofalltheprovincialshellipinorderthatthecondemnationofonedeservingtobedeposedmaybeshownbyavoteofthemajorityinthepresenceoftheonebeingtriedwithgreateraccuracyrdquo10

4TheRuleandPractice

As has been said the rule and hope for the Church in its process ofdeliberationisforaconsensusofunanimityamongbishopsgatheredinsynodThe canons themselves in fact thewhole canonical tradition itself exists toprotectandfosterthemethodbywhichconsensusisreachedAndsowiththeexceptionofmattersoffaithcertainprovisionsappearinthecanonsthatallowunder certain circumstances for a consensus of themajority Drawing uponnotableexamplesfromChurchhistoryandconciliarpracticethisallowance fortheconsensusofthemajoritycanbewitnessedTwosuchnotableexamplescanbedrawnfromtheCouncilofChalcedonAttheFourthSessionoftheCouncilafterthedepositionbytheCouncilofDioscorostenbishopsfromEgyptrefusedtosigntheTomeofLeoortheconciliarActaevenundergreatpressurefromthemembersoftheCouncilTheyclaimedthattheycouldnotsignbecausetheirarchbishophadbeendeposedandtheAlexandrianSeewasvacantTheydidnothavetheauthorityontheirowntoagreetoorsignanythingAtthesamecouncilattheSixteenthSessiontheRomanLegatesdemandedtheirobjectionstotheadoptionofwhatwouldbecomeChalcedon28berecordedintheofficialminutesPopeLeowhoseTomewasfamouslyaffirmedattheCouncilcontinuedtoprotesttheadoptionofthiscanonlongaftertheCouncilwasoverLikewiseattheCouncilinTrullothePenthektetheRomanlegatessurelydidnotagreetocanonsthatexpresslycondemnedpracticesintheirChurchTrullo31336(maybe)andcertainlynot55Inallthreeexamplescitedhereeachprominentinitsownright

10AssystematizedbyThePedalionthisiscanon2ofthiscouncil

ALEXANDERRENTEL

thelackofagreementorthedissentarerecordedbyoneChurchincommunionwith other Churches Roman and the Eastern Churches Alexandria and theotherChurchesandremainingincommunionafterwards

41AWayForward

AnywayforwardfromthisseemingimpassebetweenthetwopositionsIhaveenumeratedanddiscussedmustacknowledgethatthereisnoconsensusinthediscussionofconsensusOftenitwouldseemdifferentpartiesusethiswordwithvastlydifferentmeaningsFromthisstartingpointndashacceptingthatthere are different meanings to this word ndash the different concerns can beaddressed by both sides So the process of forming a consensus has to belookedatwithcarefulattentiontodissentanddiscerningwhetherit ismereobstructioncausedbyhumanconcernsoramisunderstandingandinrealitya helpful contribution to the deliberation If it is obstruction the process ofseeking consensus canmove forwardwithout full unanimity The canonicaltradition provides clear guidance on this This progress is necessary for asuccessfuloutcomeofanycouncilLikewisethefullresonanceofaconsensusofunanimityconciliaritysynodalitysobornosthastobetakenintoconsiderationEach Local Orthodox Church is both the One Church and one of the manyOrthodoxChurchesThe implicationsof thisecclesiologicalvisiondonot easilyallowforanythinglessthanaconsensusthatismarkedbytheunanimousassentofalltheOrthodoxChurchesAsMetropolitanKallistos(Ware)hassaidldquoEvenifmoralunanimity isan idealofwhich inpracticeweregularly fall short atleast letusnotseekto justifythisstateofaffairsbut letusremainpainfullyconsciousofourfailurerdquo11

42Conclusion

TobesurethewayforwardismoreconciliaractiononthepartoftheChurchTheChurchwilldevelopacultureofconsensuswiththefullrangeofmeaning of this word only through continued and regular interactionengagementanddialogue

11KWareldquoPatternsofEpiscopacyintheEarlyChurchandTodayAnOrthodoxViewrdquoBishopsbutWhatKind(PMooreed)(London1982)18‐19

REFERENCES

ldquoHisHolinessPatriarchKirillSurrenderofthePrincipleofConsensusinthePre‐CouncilProcesscanbringaboutDisordersinWorldOrthodoxyrdquohttpsmospatruen20111223news55276accessedApril232017

ldquoKeynoteAddresstotheSynaxisofthePrimatesoftheOrthodoxChurchesrdquoGenevaJanuary222016httpswwwpatriarchateorgaddress‐‐asset_publisherMoQ1QIgH18P6contentkeynote‐address‐by‐his‐all‐holiness‐ecumenical‐patriarch‐bartholomew‐to‐the‐synaxis‐of‐the‐primates‐of‐the‐orthodox‐churches‐geneva‐22‐01‐2016‐_101_INSTANCE_MoQ1QIgH18P6_languageId=en_USAccessedApril232017

Bouteneff P ldquoThe Great and Holy Council and the Implications of the ConsensusMethodrdquo InTowardtheHolyandGreatCouncilTheologicalReflectionseditedbyNSymeonidesFaithMattersSeries3NewYork1016

BulgakovSldquoTheOrthodoxChurchrdquoInABulgakovAnthologyeditedbyJPainandNZernovPhiladelphia1976

Nedungatt G andM Featherstone edsTheCouncil inTrulloRevisited Kanonika 6Rome1995

Schaff P and H Wace A Select Library of Nicene and Post‐Nicene Fathers of theChristian Church Vol XIV The Seven Ecumenical Councils of the UndividedChurchTheirCanonsandDogmaticDecreestogetherwiththeCanonsofalltheLocal Synods which have Received Ecumenical Acceptance Ed H PercivalGrandRapidsMI1988

SchmemannAldquoEcclesiologyNotesrdquoStVladimirsSeminaryQuarterly11no1(1967)SymeonidesN edToward theHolyandGreatCouncilDecisionsandTexts (Greek

andEnglish)NewYorkFaithMattersSeries2a2016Tanner N ed Decrees of the Ecumenical Councils Vol 1 Nicea I to Lateran V

Georgetown1990VanNuffelenPldquoTheRhetoricofRulesandtheRuleofConsensusrdquoInEpiscopalElections

inLateAntiquityeditedbyJLeemansetalArbeitenzurKirchengeschichte119Berlin2011

WareKldquoPatternsofEpiscopacyintheEarlyChurchandTodayAnOrthodoxViewrdquoInBishopsbutWhatKindeditedbyPMooreLondon1982

THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016CONCERNINGTHEINNERLIFEOFTHEORTHODOXCHURCH

DEVELOPMENTOFTHEDOCUMENTSrsquoCONTENT

ANDRZEJKUŹMA

ABSTRACT The present paper examines four Documents of the Great andHolyCouncilof2016concerningtheInnerLifeoftheOrthodoxChurch1)TheImportanceofFastingand ItsObservanceToday2)AutonomyandtheMeansbyWhich it isProclaimed3)TheOrthodoxDiasporaand4)TheSacramentofMarriage and its Impediments The author note the significant evolution ofcertaintextsandassumptionsthatappearinthedocumentsintheprocessofpreparation

Keywords The Great and Holy Council Importance of Fasting AutonomyTheOrthodoxDiasporaTheSacramentofMarriage

TheGreatandHolyCounciloftheOrthodoxChurchwhichtookplacein2016ontheislandofCreteacceptedsixdocumentswhichhadbeenpreviouslyelaborated and confirmed by the Pre‐Conciliar Pan‐Orthodox Conferences andlatersubmittedtotheCouncilasofficialdocumenttextsInadditiontheCouncilaccepted twootherdocumentswhichwereentitled ldquoTheEncyclicalof theHolyandGreatCounciloftheOrthodoxChurchrdquoandldquoTheMessageoftheHolyandGreatCounciloftheOrthodoxChurchtotheOrthodoxpeopleandtoAllPeopleofGoodWillrdquo1AmongthesixofficialdocumentstwoexpressthepositionofOrthodoxyandtheOrthodoxChurchtothecontemporaryworld1)RelationsoftheOrthodoxChurchwith theRestof theChristianWorldand2)TheMissionof theOrthodoxChurch in TodayrsquosWorld The Contribution of the Orthodox Church in realizingpeacejusticefreedomfraternityandlovebetweennationsandeliminatingracialandother formsofdiscriminationHowever four of the thosedocumentsmakereferencetoissuesthatarerelatedtotheinnerlifeoftheOrthodoxChurch1)TheImportanceofFastingandItsObservanceToday2)AutonomyandtheMeansbyWhichitisProclaimed3)TheOrthodoxDiasporaand4)TheSacramentofMarriageanditsImpediments

AssociateProfessoratChristianTheologicalAcademy(Warsaw)E‐mailakuzma65wppl1Translationsofallof theCouncilrsquosdocumentscanbe foundatwwwholycouncilorgdocumentsFrenchtranslationsofthedocumentsContactsno255(2016)

ANDRZEJKUŹMA

The history of the preparations for the Great Council clearly bearwitnesstothefactthatthelistoftopicswhichwereintendedtobepreparedweresignificantlymorerichandextensive2However theFirstPre‐ConciliarPan‐OrthodoxConferencewhichgatheredin1976inChambesyconfinedthelisttotentopicsAmongthesetentopicssetbytheFirstConferencein1976were foundquestions thatexpress thestanceof theOrthodoxChurch to theworldandalsothosethatconcerntheinnerlifeoftheChurchThetopicsthatarerelatedtotheinnerlifeoftheChurchincludethefollowingseven1)Theissueofthecalendar2)Theimpedimentstomarriage3)Theadaptationoftherules of fasting to contemporary conditions4) Autonomy and itsManner ofProclamation5)AutocephalyanditsMannerofProclamation6)TheDiptychsoftheOrthodoxChurchand7)TheOrthodoxDiasporaTheremainingthree issuesconcerned the relation of theOrthodox to theworld1)The relationsof theOrthodoxChurch in theworld2)The relationsof theOrthodoxChurch to theecumenicalmovement3)thecontributionoftheOrthodoxChurchtotherealizationofpeacejusticelibertyfraternityandloveamongpeoplesandtheeliminationofracialdiscriminationandotherformsofdiscrimination3

The next Pre‐Conciliar Pan‐Orthodox Conference which met in 1982elaboratedandacceptedtwoofthesevendocumentsconcerningtheinnerlifeoftheChurch1)TheImpedimentstomarriageand2)Theissueofthecalendar4InadditiontherewasalsoasignificantdiscussionabouttheadaptationoftherulesoffastingtocontemporaryconditionsAconsensuswasnotreachedinthismatterandasaresultthediscussionanddecisionmakingprocesswaspostponedtothenextmeetingTheThirdPre‐ConciliarPan‐OrthodoxConferencemetin1986andaccepted four important texts for the future Council Among those four topicsonlyoneconcernedtheinnerlifeoftheOrthodoxChurchiefastingThetitleofthedocumentwaschangedalongwithcertainassumptionsThedocumentwasnamedTheImportanceofFastinganditsObservanceToday5

2ThelistofissuesandtopicswhichwasacceptedbytheFirstPre‐ConciliaryPan‐OrthodoxConferenceinRhodesin1961consistedofeightmainsectionsdividedintoaseriesofpointsandsub‐pointsTheelaborationofthesetopicsprovedtobeagreattaskItturnedoutthatworkonallofthesetopicsexceededthepossibilitiesandpotentialoftheparticularlocalautocephalousChurchesAsaresultthelistoftopicswassignificantlylimitedinsubsequentyearsThelistoftopicsacceptedbytheFirstPre‐ConciliaryPan‐OrthodoxConferenceinRhodesin1961canbefoundinVIonitaTowardstheHolyandGreatSynodoftheOrthodoxChurchTheDecisionsofthePan‐OrthodoxeMeetingssins1923until2009(Fribourg2014)123‐130

3SeeSynodicaIIISecretariatpourlapreparationduSaintetGrandeConciledelrsquoEgliseOrthodoxeChambeacutesy‐Genegraveve(1979)114

4SeeSynodicaVIIISecretariatpourlapreparationduSaintetGrandeConciledelrsquoEgliseOrthodoxeChambeacutesy‐Genegraveve(1994)198‐191

5Textof thedocumentSynodicaX Secretariatpour lapreparationduSaintetGrandeConciledelrsquoEgliseOrthodoxeChambeacutesy‐Genegraveve(2014)293‐296

THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip

The remaining topics were the subject of debate at the PreparatoryCommission in1990and1993Previously theSecretaryrsquosoffice responsibleforthepreparationsfortheGreatandHolyCounciloftheOrthodoxChurchunderthedirectionofMetropolitanDamascenusofSwitzerlandpublishedadocument in1987fortheneedsoftheFourthPre‐ConciliarPan‐OrthodoxConferenceindicatingthecommonanddiscrepantpointsconcerningfourissues1)TheOrthodoxDiaspora2) Autocephalyand itsMannerofProclamation3)Autonomyand itsMannerofProclamationand4)Diptychs

The pace of the preparatory work in calling the Council after theCommissionrsquosmeetingin1993significantlysloweddownHoweverthemeetingofthePrimateoftheLocalOrthodoxChurchesin2008inConstantinoplegaveanewimpulsetopreparetheCouncilThedecisionoftheSynaxisofPrimates in2008resultedincallingtheForthPre‐ConciliarPan‐OrthodoxConferencewhichalsotookplaceinChambesyinJune2009ThismeetingresultedinelaboratingandacceptingthedocumentontheOrthodoxDiasporaalongwiththedocumentontheRulesofFunctioningofEpiscopalAssembliesintheOrthodoxDiaspora

InsubsequentyearsthePreparatoryCommissionmetwiththeintentofunravelingtheproblemofGrantingAutocephalyandestablishingonegenerallyacceptedDiptychs Thesemeetings didnotproduce anyparticulardecisionshowever the question of granting autocephaly was significantlyworked onTheSynaxisofthePrimatesoftheLocalOrthodoxChurcheswhichtookplacein 2014 was a key event in the preparations in calling the Council At thismeeting thedateof the futureCouncilwasset forPentecost2016AspecialCommissionforverifyingandupdatingthedocumentsalreadyacceptedattheSecondandThirdPan‐OrthodoxConferencesin1982and1986TheCommissionmet three times under the direction of the Metropolitan of Pergamon John(Zizioulas)betweenSeptember2014andApril2015TheworkoftheCommissionresultedincallingtheFifthPre‐ConciliarPan‐OrthodoxConferencebetweenOctober10‐172015TheConferencefirstworkedunderthedirectionofMetropolitanJohnofPergamonandthenunderthedirectionoftheMetropolitanofFranceEmanuel(Adamakis)TheConferencecorrectedandunanimouslyacceptedthreedocumentsthatwere prepared by the Commission Two documents of interestwere found1) AutonomyandItsMannerofProclamationand2)TheImportanceofFastingand Its Observance Today In this manner four documents concerning theinner life of the Orthodox Church became draft documents for the GreatCouncilWhenanalyzingtheparticularstagesofpreparationswecannotethesignificant evolution of certain texts and assumptions that appear in thedocuments

ANDRZEJKUŹMA

TheSacramentofMarriageandItsImpediments

ThedocumententitledTheSacramentofMarriageandItsImpedimentsisoneofthetextswhichwasfirsttobeworkedonTheinitialversionofthetopicwassignificantlylimitedandwasentitledTheImpedimentstoMarriage6TheproblemsresultingfromthediscussionthatoccurredduringtheSecondPre‐ConciliarPan‐OrthodoxConferencein1982concernedseveralpointsthemost importantofwhichare1)thepossibility fortheclergytogetmarried2) marriagebetweenOrthodoxChristiansandnon‐OrthodoxChristians3)thedegreeofkinshipbetweenthoseenteringtheSacramentofMarriage

IntheopinionofcertainrepresentativesofthelocalOrthodoxChurchesthatparticipatedinthedebatesin1982thereisapastoralneedthattheChurchincertaincircumstancespermittheclergyiedeaconsandprieststoenterintomarriageAsfarasdeaconsareconcernedtheproposalthatwasputforwardanddiscussedattheConferenceconcernedthepossibilitytomarryafterordination7Moreoveraproposalforsecondmarriageforpriestswhohavebecomewidowersas a result of unforeseen circumstances was also dismissed8 Both proposalswhichwouldsignificantlychangecanonicaltraditionwererejected

Theproblemofmixedmarriageswasandstillremainsagreat challengeforcontemporaryOrthodoxyThediscussionwhichwasconductedduringtheSecondPan‐OrthodoxConferenceon thismatter explicitlypointedout that suchmarriageshouldbeallowedTherepresentativesoftheMoscowPatriarchatearguedthatcivilmarriagesshouldalsobetreatedasfullyrecognizedandthattheEucharistshouldnotbedeniedtothoselivinginsuchrelationships9MarriagebetweenamemberoftheOrthodoxChurchwithanothernon‐OrthodoxChristianis allowed howevermarriagebetweenOrthodoxChristians andnon‐Christians(agnosticsmembersofotherreligions)cannotbeblessedbytheChurchHoweverthe Patriarchates of Moscow and Antioch clearly stated that already existingmarriagesbetweenOrthodoxChristiansandnon‐OrthodoxChristiansshouldberegardedwithpastoralresponsibilityandthattheEucharistshouldnotbedeniedtoOrthodoxChristiansmarriedtonon‐Christianswhodesiretoliveaccordingtotheirfaith10Theversionofthedocumentin1982wasquiteopeninitsdecisionsandallowedforapplyingecclesiasticaleconomy(oikonomia)toagreatextent

6SynodicaVIII198‐1917Seealsopg125SuchpracticewouldbeinaccordancewiththestatementscontainedinCanon10oftheSynodofAncyra(314)HowevertherecommendationofCanon6oftheCouncilinTrullo clearly states that such practice is not permitted and the ordination of deacons andprieststakesplaceafterthecandidatehasbeenmarried

8SynodicaVIII1259Ibid12810Seeibid127‐128

ThisdocumentproclaimedthatMarriagebetweenOrthodoxandnon‐Christiansiscategorically forbidden in accordancewith canonicalakribeiaHowever suchmarriagesarepossibleforthesakeofpastoralunderstandingandloveprovidedthatthechildrenofsuchcouplesarebaptizedandbroughtup intheOrthodoxChurchLocalChurchesmaymakedecisionsaboutapplyingeconomyinspecificsituationsaccording topastoral sensitivity (7a)11 It turns out thatmarriagesbetweenOrthodoxChristiansandnon‐ChristianscanbepermittedmarriagesbetweenOrthodoxChristiansandnon‐Christiansornon‐believersare categoricallyforbiddenaccordingtocanonicalrules(akribeia)LocalOrthodoxChurchescanhoweverpermitsuchamarriagebyapplyingpastoraleconomy towardsOrthodoxChristianswhiletakingintoconsiderationparticularpastoralsensitivity(7b)

TheissueofthedegreeofkinshipbybloodandkinshipbyaffinitywasmainlydecidedonthebasisofCanon54oftheCouncilinTrulloHoweveritseems that the formulation in thedocumentwasmore strict than the canonitselfwhichdidnotpermitmarriageinthecontextofkinshipldquowiththedaughterofonersquosbrotherrdquoThiswouldmeanthatarelationshiptothethirddegreeisnotallowedhoweveramarriagetothefourthdegreeofkinshipwouldbepermitted12In theopinionof certain localChurch representatives sucha solution should beappliedTextbooksofCanonLawindicatethatmarriagestothefourthdegreeofkinshiparenotpermittedhoweversuchrelationshipstothefifthdegreeofkinship are permitted with the bishoprsquos blessing13 In the text accepted in1982 itwasstatedthatmarriageat the fifthdegreeofkinship isnotpermittedTheproblem seems to not have been fully resolved and for this reason thedocumentwhichwasacceptedbytheCouncilinCretedoesnotoutlinespecificdegreesofkinshipbuttheauthorsofthetextmakereferencetoCanons53and54oftheCouncilinTrullocallingforitsapplicationandecclesiasticalpracticesascurrentlyappliedinlocalautocephalousOrthodoxChurches(II1)

ThedocumentonmarriagewascompletedandcorrectedbytheSpecialCommissionwhichwascalledintobeingforthispurposeandgatheredforitsthirdmeetingbetweenMarch29ndashApril32015inChambesyHoweverafundamentalchangeinthedocumentrsquoscontentwasacceptedattheSynaxisofPrimatesof thelocalautocephalousOrthodoxChurchesinJanuary2016TheMoscowPatriarchateproposedthataparagraphbeaddedthatwouldemphasisetheimportanceofthe

11SeeIonita15512MetropolitanofMountLebanonGeorges(Hodr)drewattentiontothefactthattheAntiochianChurchhasstruggledforyearswiththisproblemanddoesnotpermitmarriagestothefourthdegree of kinshipHowever theGreekCatholic Church allows such relationships and someOrthodoxChristiansleaveOrthodoxtojointheGreekCatholicChurchWithinthePatriarchateofAlexandriaandJerusalemsuchmarriageswerepermittedSeeSynodicaVIII126130

13SeeAZnoskoPrawosławnePrawoKościelne(Warszawa1975)75VCypinKursCerkownogoPrawa(Moskwa2002)551

ANDRZEJKUŹMA

institutionofmarriage incontemporarytimeswhen it isneglected in favourofinformal relationships and for other important reasons In this mannerthedocumentwhichwasinitiallycalledImpedimentstoMarriagebecameTheSacramentofMarriageanditsImpedimentsThechangeswhichoccurredbetweentheinitialandfinalversionsandthediscussionswhichsurroundedtheoriginofthe document are quite interesting and deserve greater analysis Due to thelackofspaceIwilllimitmyselftooneaspectwhichsignificantlydiffersintheinitialandfinalversionsofthisdocumentThedocumentwhichwasacceptedby the Council in 2016 referred to the issue of mixedmarriages in a morestrictmanner thanthetextproposedandacceptedin1982ToagreatextenttheattitudeoftheChurchinGeorgiainfluencedthissituation14TheFathersoftheCounciltooktheChurchofGeorgiarsquosattitudeintoconsiderationandaresulttheformulationofthisissuebecameforrestrictiveandatthesametimeambivalentMarriagebetweenOrthodoxandnon‐OrthodoxChristiansisforbiddenaccordingtocanonicalakribeia(Canon72oftheQuinisextEcumenicalCouncil)Howeverthepossibilityoftheexerciseofecclesiasticaloikonomiainrelationto impediments tomarriagemustbeconsideredbytheHolySynodofeachautocephalousOrthodoxChurch

In thismanner the document onmarriage on the one hand becamesignificantlydeveloped throughout its evolutionwhileon theotherhand itreceivedamoreradicalcharacterinsomerespects

TheSignificanceofFastingandItsObservanceToday

Thedocumenton fasting in its initial formwasacceptedat theThirdPre‐CouncilPan‐OrthodoxConferencein1986HoweverthedebateoverthisdocumentbeganattheSecondConferencein1982Thetitleofthedocumentwhich was drafted by the First Pre‐Council Pan‐Orthodox Conference wasAdaptationofRulesofFastingtoContemporaryConditionsThepreparationsofthisdocumentfortheneedsoftheCommissionweredelegatedtotheChurchin Serbia As such the title of the document indicated and announced greatchanges in theOrthodox fasting tradition The suggestions and proposals ofcertain local Churches called for shortening the Nativity Fast eliminatingtheApostlesrsquoFastandalessstrictapproachtoGreatLent15Itturnedoutthat

14At theFifthPre‐ConciliarPan‐OrthodoxConferencewhich tookplace10‐17October2015 theGeorgianChurchexpresseditsobjectiontomixedmarriagesonthebasisofCanon72oftheCouncilinTrulloTheproblemwasalsoraisedattheSynaxisofLocalPrimatesinJanuary2016whenthemajorityof localChurchesaccepted thedocumentasaproject for theCouncilThePatriarchofGeorgiarefrainedfromsigningthetextduetothefactthatsuchmarriageswerepermitted

15SeeSynodicaVIIIs164

thedocumentpreparedfortheneedsoftheCommissiondidnotincludesuchadaptationstocontemporaryconditionsbutdidmakereferencetothetraditionalperiodsoffastinganddrewattentiontotheimportanceandneedforfastinginthelifeofChristiansForthisreasonpartoftheConferencersquosparticipantsbelievedthatthe content of the document prepared did not reflect its title or solve theproblem16ThediscussionrelatedtofastingindicatedtwotendenciesonthepartoftheConferencersquosparticipants1)reformatorywhichemphasisedtheneedforchange in the tradition and practice of fasting and 2) traditional whichdemonstratedtheneedformaintainingthefastsasanimportantelementofthelifeandspiritualityoftheOrthodoxChurch17Thetraditionalvoicesprevailedthus theConferencedecided to change the title of thedocument inorder toreflecttheactualcontentTheImportanceofFastinganditsObservanceToday

Howeverthedocumentturnedouttobeawell‐balancedtextandmorepastoralinnaturethandisciplinaryTheauthorsofthetextavoidedexpressionsthatwouldsanctionpeoplewhochosenottofast(Ap69)ItwasalsonotedthatlocalChurchesshouldtaketheirlocalgeographicalconditionsintoconsiderationwhenindicatingtheproductsthatcanbeconsumedduringthefast

TheSpecialCommissionwhichanalysedandcompletedthedocumentin2015foundthatdocumentwasgoodenoughandintroducedonlysmallchanges

OrthodoxDiaspora

The text on the Orthodox diaspora was accepted at the Fourth Pre‐ConciliarPan‐OrthodoxConferenceinChambesyin2009WorkonthisdocumentcommencedconsiderablyearlierIn1987TheSecretaryrsquosofficeresponsibleforpreparationsfortheGreatandHolyCounciloftheOrthodoxChurchunderthedirectionofMetropolitanDamascenus(Papandreu)ofSwitzerlandpublishedareportpreparedonthebasisofanalysessentfromlocalChurchesoncommongroundandpointsofdivergenceconcerningtheunderstandingof fourtopicswhichremainedtobeelaboratedasprojectsforthefutureCouncil18AmongthosetopicswasfoundtheissueofthediasporaSixChurchessendtheircommentsonthe four topics19 In the opinions sent a common stance was reached withregardstheneedsforaquicksolutiontotheproblemofthediasporaThisneedwasaresultofOrthodoxecclesiologyandthecanonicalrequirementsofCanon8

16Ibid15617SeetheongoingdiscussionSynodicaVIII156‐17018DokładosovpadienijachiraschożdienijachpoczetyremtemampoviestkidniaIVWsepravoslavnogoPredsobornogo Soviesczanija (Chambeacutesy Genegraveve 1987) (typescript) The topics which wereoutlinedinthereportwere1)TheOrthodoxDiaspora2)AutocephalyanditsMeansbyWhichitisProclamation3)AutonomyandtheMeansbyWhichitisProclamation4)Diptychs

19RemarksweresentbythePatriarchofConstantinoplePatriarchofAlexandriaPatriarchofAntiochPatriarchofMoscowPatriarchofRomaniaandtheChurchofGreece

ANDRZEJKUŹMA

oftheFirstEcumenicalCouncilwhichstatesthatonlyonebishopcanresideinagivencityHoweverthemaindiscrepancywasfoundintheinterpretationoftheroleoftheEcumenicalPatriarchateinrelationtoChurchesthatfunctionoutsidetheareasofautocephalousOrthodoxChurches20

Thediscussionandworkonthepreparationsof thedocumentswereconductedby thePreparatoryCommission in 1990 and1993 Themeetingsresulted in elaborated documentswhichwere submitted to the Fourth Pre‐Conciliar Pan‐Orthodox Conference in 2009 in Chambesy The ConferencesupplementedandacceptedthetexttobesubmittedtothefutureCouncilTheproblem of the diaspora was not definitively resolved and this was clearlystated in the document accepted in Crete in 2016 It is affirmed that is thecommon will of all ofmost holy Orthodox Churches that the problem of theOrthodoxDiasporaberesolvedasquicklyaspossibleandthatitbeorganizedinaccordancewithOrthodoxecclesiologyandthecanonicaltraditionandpracticeoftheOrthodoxChurch(sect1a)Italsoturnsoutthatthecurrentproposalspresentedin the document do not solve this issue at all it isaffirmed thatduring thepresentphaseitisnotpossibleforhistoricalandpastoralreasonsanimmediatetransitiontothestrictlycanonicalorderoftheChurchonthisissuethatistheexistenceofonlyonebishopinthesameplaceThereforeithasbeendecidedtokeep the Episcopal Assemblies instituted by the Fourth Pre‐Conciliar Pan‐OrthodoxConferenceuntiltheappropriatetimearriveswhenalltheconditionsexistinordertoapplythecanonicalexactness(sect1b)Thetemporarysolutionisestablishing a so‐called Episcopal Assembly in the areas of diaspora In theopinionof therepresentativesof the localOrthodoxChurchesassembledat theCommissionsessions in1990and1993 thereare8 regions21 inwhich suchEpiscopal Assemblies should arise However the Fourth Conference (2009)spokeof12 suchregions22and theCouncil inCrete (2016)mentioned13Afundamental addition to the document on the diaspora is the Rules of theEpiscopal Assemblyrsquos Function in the Orthodox diaspora which determinesthecompetenceandrightsoftheEpiscopalAssembly

20Greekcanonistsdrawparticularattention to thequestionofdiaspora for theChurchofGreecewheninterpretingCanon28oftheFourthEcumenicalCouncilSeeUczastieVselenskogoPatriarchatawrazrabotkietiemybdquoPrawosławnojerazsiejanijerdquoibid8IntheopinionofthePatriarchsofAntiochMoscowandRomaniasuchaninterpretationleadstousurpingtherightsofjurisdictionstotheso‐calleddiasporabyConstantinople

21SeeMeżprawosławnajaPodgotowitielnajaKomisjaSwiatagoiWielikogoSobora7‐13nojabrja1993Chabnesy1994218(typescript)

22SeeSynodicaXIISecretariatpourlapreparationduSaintetGrandeConciledelrsquoEgliseOrthodoxeChambesy2015258

Autonomy

ThedocumentconcerningAutonomyandtheMeansbyWhichitisProclaimedasinthecaseofthedocumentonthediasporawasnotsubjecttomuchchangethroughoutitspreparationprocessThisdocumentwasacceptedattheFifthPre‐Conciliar Pan‐Orthodox Conference in 2015 however work on its preparationcommenced after the Third Pan‐Orthodox Conference (1986) In his report oncommongroundandpointsofdivergencewithreferenceto4topics(thediasporaautocephalyautonomyanddiptychs)whenspeakingofautonomyMetropolitanDamascenus(Papandreu)notedtwomainwaysof itsproclamation1)the firstmanner significantly underlines the role of the Ecumenical Patriarchate as theChurchwhichenjoysthehighestlevelofauthorityintheOrthodoxChurch2)Thesecondmanner indicates the fundamental role of theMother‐Church in theterritoryinwhichanautonomousstructureisformedandunderwhosecanonicaljurisdictionthisnewstructurewillremain23

ItseemsthatthesecondoptionwhichemphasisedtheroleoftheMother‐ChurchwasadoptedinthetextonautonomyacceptedattheFifthPre‐ConciliarPan‐OrthodoxConference(2015)andinthetextacceptedbytheCouncilinCrete(2016)Suchwordingwasfoundinsect1ofthedocumentTheinstitutionofautonomyisacanonicalexpressionoftherelativeorpartialindependenceofaparticularecclesialregionfromthecanonicaljurisdictionoftheautocephalousChurchtowhichitcanonicallybelongsGrantingautonomy to aparticular ecclesiastical territorydependsontheMother‐ChurchThismeansinpracticethatifaspecificpartoftheautocephalousChurchdesiresmoreindependenceandautonomyitthensubmitsanapplicationto theCouncilorSynodof thatChurchThe furtherprocedure isdescribedinthefollowingmannerinthedocumentUponreceivingtheapplicationtheautocephalousChurchconsiders inSynodalloftheprerequisitesandreasonsforthesubmissionanddecideswhetherornottograntautonomyIntheeventofafavorable decision the autocephalous Church issues aTomoswhich defines thegeographicalboundariesof theautonomousChurchand its relationshipwith theautocephalousChurchtowhichitrefersinaccordancewiththeestablishedcriteriaofecclesialTradition(sect2b)ThePrimateoftheautocephalousChurchtheninformstheEcumenicalPatriarchandtheotherautocephalousChurchesaboutproclaimingtheautonomyoftheChurch(sect2c)ThenewAutonomousChurchwillthenactthroughtheautocephalousChurchinitsPan‐OrthodoxandInter‐religiouscontactsGrantingautonomycanonlytakeplacewithinthebordersofcanonicalgeographicalregionof a given autocephalousChurchand cannot occur in territorial diasporaswiththeexceptionofspecificsituations(sect2e)

23SeeDokładosovpadienijachiraschożdienijachhellipibid14

ANDRZEJKUŹMA

AllofthedocumentswhichwerepreparedfortheGreatCouncilaretheresultoflongtediousworkwhichwascarriedoutbyallofthelocalOrthodoxChurchesoverseveralyearsTheyaretheresultofacertaincompromisewhichis necessary for expressing the specific spirit of Orthodoxywhich includes thevastrangeofopinionswithinparticularChurchesFindingacommonstandpointproves to be difficult even within Orthodoxy Local Churches live in specificgeopoliticalecclesiasticalandecumenicalconditionsanditappearsthattheseissuestoagreatextentshapeourapproachtomanytopicsItturnsoutthattheCouncil that tookplace inCrete (2016)wasnot fully successfulThe fact thatfourlocalChurcheswerenotpresenthadanimpactontheCouncilrsquosauthorityAllofthetopicssetoutinthepreparatoryphasefortheCouncilwerenotelaboratedThismeansthatfutureworkandco‐operationofthelocalOrthodoxChurchesisnecessary just as theneed for expressing a common stanceon the remainingtopics

REFERENCES

CypinVKursCerkownogoPrawaMoskwa2002Dokład o sovpadienijach i raschożdienijach po czetyrem temam poviestki dnia IV

Wsepravoslavnogo Predsobornogo Soviesczanija Chambeacutesy Genegraveve 1987(typescript)

IonitaVTowards theHolyandGreatSynodof theOrthodoxChurchTheDecisionsofthePan‐OrthodoxeMieetingssins1923until2009Fribourg2014

KałużnyTNowySoboacuterOgoacutelnoprawosławnynaturahistoriaprzygotowańtematykaKrakoacutew2008

Meżprawosławnaja Podgotowitielnaja Komisja Swiatago i Wielikogo Sobora 7‐13nojabrja1993Chabnesy1994(typescript)

Synodica III Secretariat pour la preparation du Saint et Grande Concile de lrsquoEgliseOrthodoxeChambeacutesy‐Genegraveve1979

SynodicaVIII Secretariat pour la preparation du Saint et Grande Concile de lrsquoEgliseOrthodoxeChambeacutesy‐Genegraveve1994

Synodica X Secretariat pour la preparation du Saint et Grande Concile de lrsquoEgliseOrthodoxeChambeacutesy‐Genegraveve2014

Synodica XII Secretariat pour la preparation du Saint et Grande Concile de lrsquoEgliseOrthodoxeChambeacutesy‐Genegraveve2015

ZnoskoAPrawosławnePrawoKościelneWarszawa1975

THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYANDGREATCOUNCILBETWEEN

RECEPTIONANDREJECTION

RĂZVANPERȘA

ABSTRACTWith thispaper the author tries to answerquestions raisedbysomeofthedetractorsoftheHolyandGreatCouncilHeisanalysingfromthepoint of view of Orthodox Canon Law if the delegation of bishops and theprincipleofrepresentativenessarecanonicalrealitiesinaccordancewiththeOrthodoxtraditionoftheChurchandvalidmanifestationsofsynodalityifthenumberofbishopsparticipatinginaCouncilisatruecriterionofecumenicityandifmonasticsandlaymenweretotallybypassedinthepreconciliarpreparatoryprocessandinthesessionsoftheHolyandGreatCouncil

KeywordsHolyandGreatCouncilnumberofbishopslaymenparticipationCanonLawecumenicalandgeneralcouncilreception

Motto ldquoWhenwe had sailed slowlymany days andarrivedwithdifficultyoffCnidusthewindnotpermittingustoproceedwesailedundertheshelterofCreteWemovedalong the coastwithdifficultyand came toaplacecalledFairHavensrdquo

(Acts277‐8)ldquoSincethosewhoforanyreasonwhetherofanecclesiasticalorofcorporealnatureareabsent from theholyCouncilandhaveremainedintheirowntownordistrictoughtnottobeleftinignoranceoftheCouncilsregulationsregardingthemwemake known to yourholiness and lovehelliprdquo1

(FirstCanonoftheThirdEcumenicalCouncil)

InvitedAssistantLecturerattheFacultyofOrthodoxTheologyCluj‐NapocaPhDCandidateattheFacultyofOrthodoxTheologyAradE‐mailpersarazvangmailcom

1D Cummings transTheRudder(Pedalion)oftheMetaphoricalShipoftheOneHolyCatholicandApostolicChurchofOrthodoxChristians=orAll thesacredanddivinecanonsasembodied in theoriginalGreektextforthesakeofauthenticityandexplainedinthevernacularbywayofrenderingthemmoreintelligibletothelesseducated(ChicagoOrthodoxChristianEducationalSociety1957)226ldquoἐχρῆνκαὶτοὺςἀπολειφθένταςτῆςἁγίαςσυνόδουκαὶμείνανταςκατὰχώρανἢπόλινδιάτινααἰτίανἢἐκκλησιαστικήνἢσωματικήνμὴἀγνοῆσαιτὰἐναὐτῇτετυπωμέναγνωρίζομεντῇὑμετέρᾳἁγιότητικαὶἀγάπῃrdquoFortheGreektextseeGiuseppeAlberigoConciliorumoecumenicorum

RĂZVANPERȘA

TheimportanceoftheHolyandGreatCounciloftheOrthodoxChurchthattookplaceontheislandofCretefromJune16thto26th20162isgivenbyitspositiveandsimultaneouslynegativereactionsandbythegreatnessofthishistoricaleventforourmodernOrthodoxChurchandtheologyInspiteofthisthepositiveandnegativeapproachesbothbeforeandaftertheCouncilhavenotyetreceivedadetailedtheologicalanalysisthecommentsontheHolyandGreatCouncilbeingalmostall the timeanunjustifiedcondemnation3of theCouncilwithargumentsandslogansofChurchpropagandalackinginacademicconsistencyorjustanimmediateapprobationofallitsaspectsleavingasidecertaindeficienciesofthepre‐conciliarandfinaldecisionsAcarefulanalysisofthesereactionscanshowthattheactualorthodoxtheologicaldebateisbasedinmost of the cases exclusively on interviews online commentaries blogs andnewspaperarticles evenonFacebookcommentaries suchasCyrilHovorunsrdquobookrdquo entitled rdquoCuriosities of the Great and Awful Councilrdquo4 a book withmore than 5000 views5 At the same time the official page of theHoly andGreatCouncil(httpholycouncilorg)wasvisitedinthelastfivemonthsfromJanuarytoMay2017justtwentythousandtimeswithaveragevisitdurationof 0416 minutes6 The reactions against the Council have more popularitythan the final decisions of the Council The texts are often rejectedwithoutbeingreadintheframeworkofthewholecanonicalanddoctrinalTraditionof

generaliumquedecretaeditiocriticaCorpusChristianorum1Istitutoperlescienzereligiose(Bologna)(TurnhoutBrepols2006)83Peacutericlegraves‑PierreJoannouDisciplinegeacutenegraveraleantique(IIendashIXes)11Lescanonsdesconcilesoecumeacuteniques(IIendashIXes)CodificationcanoniqueorientaleFontiSeacuterie1(RomaGrottaferrata1962)57‐65GeorgiosARhallesMichaelPotlesedsΣύνταγματῶνθείωνκαὶ ἱερῶνκανόνωνvol2(Athena1852)192‐215

2TheCouncilofCretebeganonJune162016withtheofficialwelcomeofeachChurchdelegationandendedonSundayJune262016Allthetextswerediscussedduringthesetendays

3TheHolyandGreatCouncilwasalreadycondemnedbysomeoftheOrthodoxTheologiansandbishopsevenbeforetheCounciltookplaceAnexampleforthisistheConferenceldquoΑγίακαιΜεγάλη Σύνοδος Μεγάλη προετοιμασία χωρίς προσδοκίεςrdquo Αίθουσα laquoΜελίνα ΜερκούρηraquoτουΣταδίουΕιρήνηςκαιΦιλίαςΠειραιώςThepapersoftheConferenceweretranslatedfromGreek into Romanian andwere used after the Council against the Romanian Bishops thatsignedthedocumentsTatianaPetracheandMariusPopedsldquoSfacircntulşiMareleSinodrdquo(Creta2016)Icircntreprovidențășieșec(OradeaEdituraAstradrom2016)

4Cyril Hovorun КунсткамераВеликогоиУжасного (Curiositiesof theGreatandAwfulCouncil)(МоскваХристианскийкнижныйклуб2016)CyrilHovorunisProfessoratYaleUniversityHisbookisacompendiumofFacebookcommentariesontheHolyandGreatCouncilconsideredasldquoGreat and Awful Councilrdquo illustrated by caricatured images of the Council and bishopstransforming this ldquobookrdquo into an awful pamphlet of the Holy and Great Council The books islackinginanyrealacademicconsistencyIbelievethatthisldquobookrdquodoesnothonourourOrthodoxTheologyandthetheologicaldebateortheremarkabletheologianCyrilHovorun

5 httpswwwacademiaedu26715123Кирилл_Говорун_Кунсткамера_Великого_и_Ужасного_Curiosities_of_the_Great_and_Awful_Council_Москва_Христианскии_книжныи_клуб_2016

6httpswwwsimilarwebcomwebsiteholycouncilorgoverview

THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip

theOrthodoxChurch7ThisshowsontheonesidetheseriousnesswithwhichthisCouncilisorisnottreatedandontheothersidethelevelofdevelopmentofour current Orthodox theological debates on the final decisions of the HolyandGreatCouncilWeevencanfindmoreacademicstudiesandarticlesaboutthe Council in Crete in the journals and books published by catholic andprotestanttheologians8thanbytheOrthodox

7AgoodexampleofanunjustifiedcondemnationoftheCouncilisthepaperofFrPeterHeers(The Council of Crete and the New Emerging Ecclesiology An Orthodox Examinationhttpsorthodoxethoscompostthe‐council‐of‐crete‐and‐the‐new‐emerging‐ecclesiology‐an‐orthodox‐examination) who compares the Council of Crete with the Second Vatican CouncilldquoAnotherpointwhichunfortunatelyforgeskinshipbetweenthetwogatheringsistheabsenceofanydemonologyItisindicativeastothemindsetandprioritiesofthedraftersoftheconciliartextsthatnowhereinanyofthetextsdoesonefindthefollowingtermsDevildemondiabolicalorevilone Heresy heretic schism or schismaticrdquo It is quite interesting how the author considersdemonology as a fundamental characterof ecumenicity andorthodoxy a text is trulyorthodoxwhen it contains demonological terminology Unfortunately the author contradicts himself bywritinginthefootnotesldquo[5]InthetextsoftheSecondVaticanCouncilmattersareslightlybetterInLumenGentiumthedevilisreferredtofourtimesalthoughinUnitatisRedintegratioheisnotmentioned [6] The only exception to this latter case is when the ecclesiological heresy ofphyletism is mentioned in the Encyclical of the Primates which is also quite indicative of theprioritiesofthemeetingrdquoIfweanalysetheCanonicalTraditionoftheOrthodoxChurchwecanseethefollowingthewordldquoδιάβολοςrdquoisusedintheCanonicalTraditionjust8times(canon2Nicaea66Carthage12911PeterofAlexandria1Athanasiustwotimes)thewordldquoδαίμωνrdquoisused6times (canon79 apostolic 60Trullo 5 Peter 87Basil theGreat 3GregoryofNyssa used twotimes)thewordldquoπονηρόςrdquoisusedjust4times(canon4Protodeutera9Peter1Athanasius85BasiltheGreat)ForacomparisonbetweenSecondVaticanCouncilandtheCouncilofCreteseeAlexey Yudin lsquoTематика II Ватиканского собора и повестка Всеправославного собора вподготовительныйпериодпараллелииразличия (TheAgendaofVatican II Council andofPan‐Orthodox Council in the Preparatory Period Parallels and Differences)rsquo ГосударстворелигияцерковьвРоссииизарубежом1(2016)165ndash81

8SeeforexampleEvaMariaSynekDaslsquoHeiligeundGrosseKonzilrsquovonKreta(FreistadtVerlagPloumlchlFreistadt 2017) Reinhard Thoumlle lsquoEin hohes Ideal zahlt einen hohen Preis Zur Heiligen undGroszligenSynodederOrthodoxenKircheaufKretarsquoOumlkumenischeRundschau1(2017)6ndash11MartinIllert lsquoDie Bulgarische Orthodoxe Kirche und die Heilige und Groszlige Synodersquo OumlkumenischeRundschau1(2017)42ndash47JohannesOeldemannlsquoDieHeiligeundGroszligeSynodederOrthodoxenKircheaufKretaEineersteEinordnungauskatholischerSichtrsquoOumlkumenischeRundschau201748ndash58DagmarHeller lsquoDas (Heilige undGroszlige)Konzil derOrthodoxenKirchen2016 aufKreta inoumlkumenischerPerspektiversquoOumlkumenischeRundschau1(2017)59ndash72AlbertoMellonilsquoLeSaintetGrandConciledeCregravetejuin2016rsquoContacts255no68(September2016)323ndash37FregravereRichardlsquoLrsquoespeacuterancedrsquounedynamiqueconciliairersquoContacts255no68(2016)338ndash41MichelinaTenacelsquoLeConcile‐pagedrsquohistoiredrsquounlivreouvertsurlemystegraveredelaSainteTriniteacutersquoContacts255no68 (September 2016) 342ndash47 Ivana Noble lsquoQuelques remarques issues du ldquoreste du mondechreacutetienrdquorsquoContacts255no68(2016)348ndash51Gisa1970‐BauerlsquoDieheiligeundgroszligeSynode2016GeschichteVerlaufBeschluumlssersquo 2016 Johannes1964‐Oeldemann lsquoKonzil aufKreta  dielangerwartetePanorthodoxeSynodetritt imJuni2016zusammenrsquo2016JohannesOeldemannlsquoKonzilaufKretarsquoHerderKorrespondenz70no3(March2016)25ndash28NorbertZonkerlsquoFragileEinheit nachdemKonzilvonKretableibtdieOrthodoxiezerstrittenrsquoHerderKorrespondenz70no8 (August2016)9ndash10 JosephFamereacutee lsquoAutocephalyQuestions fromaRomanCatholicrsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)133ndash47AnneMarieReijnen lsquoFasting‐‐Some

RĂZVANPERȘA

ThelackofaconsistenttheologicalevaluationfromtheOrthodoxacademiccommunity of the final documents of the Holy and Great Council9led to theradicalizationof thosewhowantedtoldquoprotectrdquoOrthodoxyagainst itselfEventhefinaldecisionsoftheCouncilofCretearenotyetpublishedasofficialtextsandtranslationsoftheLocalOrthodoxChurchesdespitethefactthattheycanbefoundontheofficialwebsiteoftheHolyandGreatCouncilandonthewebsitesofsomeAutocephalousChurchesbeingtranslatedintoseverallanguagesAtleastwecanfindsometranslationsandstudiesbuttheyarejustfewexceptionstothisrule10ProtestantRemarksldquoNotbyBreadAlonerdquoAnArgumentfortheContemporaryValueofChristianFastingrsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)269ndash78IvanaNoblelsquoTheFutureoftheOrthodoxldquoDiasporardquo‐‐anObserverrsquosPointofViewrsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)171ndash88BarbaraHallensleben lsquoSisterChurchesHermeneuticalPrinciplewithintheRelationshipamongChristianChurchesAdIntraandAdExtrarsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)219ndash33BarbaraHallensleben lsquoEinPanorthodoxesKonzil‐‐ohnedieOrthodoxenBerichtuumlbereinInternationalesKolloquiuminParisrsquoCatholica67no2(2013)97ndash100PeterdeMey lsquoThe Role of the Observers during the Second Vatican Councilrsquo StVladimirrsquosTheologicalQuarterly 60no 1ndash2 (2016)33ndash51Even theGerman translationof the finaldocumentsof theCouncilinCreteismadebyaCatholictheologianBarbaraHallenslebenedEinheitinSynodalitaumltdieoffiziellenDokumentederOrthodoxenSynodeaufKreta18bis26Juni2016Epiphania(MuumlnsterAschendorffVerlag2016)

9Althoughsomearticleswerepublishedonthepre‐conciliarandpost‐conciliardecisionsveryfew academic studies have considered the analysis of the proposed textsmost of the timesummingupjustthegeneralcontentofthedocumentsnottryingtoevaluateandcommentonthetextsSomeexceptionsforthepre‐conciliardocumentscanbementionedJohnChryssavgisTowardtheHolyandGreatCouncilRetrievingaCultureofConciliarityandCommunion FaithMattersSeries(NewYorkDepartmentofInter‐OrthodoxEcumenicalandInterfaithRelations2016)publishedfirstasJohnChryssavgislsquoTowardtheGreatandHolyCouncilRetrievingaCultureofConciliarityandCommunionrsquoStVladimirrsquosTheologicalQuarterly60no3(2016)317ndash32 Nathanael Symeonides ed Toward theHoly andGreatCouncilTheological ReflectionsFaith Matters Series (New York Department of Inter‐Orthodox Ecumenical and InterfaithRelations2016)

10FrenchtranslationlsquoTextesOfficielsAdopteacutesParLeConcilersquoContacts255no68(2016)255ndash322 English Translation Alberto Melloni ed TheGreatCouncilsof theOrthodoxChurchesCrete2016 Corpus Christianorum Conciliorum Oecumenicorum Generaliumque Decreta 43 (Brespol2017)(forthcoming)UkrainianTranslationДокументиСвятогоіВеликогоСоборуПравославноїЦеркви Крит 2016 trans Юрій Вестель Дмитро Каратєєв Відкритий ПравославнийУніверситетСвятоїСофіїПремудростіДУХIЛIТЕРА2016112pagesPartsofthedocumentswerepublishedindifferentJournalslsquoMessageoftheHolyandGreatCounciloftheOrthodoxChurchrsquoTheCanadianJournalofOrthodoxChristianity11no3(September2016)57ndash70lsquoEncyclicaloftheHolyandGreatCounciloftheOrthodoxChurchCrete2016rsquoTheEcumenicalReview68no2ndash3(December2016)291ndash304lsquoEncyclicaloftheHolyandGreatCounciloftheOrthodoxChurchrsquoTheCanadianJournalofOrthodoxChristianity11no3 (September2016)71ndash94 lsquoAutonomyand theMeans by Which It Is Proclaimedrsquo TheCanadian JournalofOrthodoxChristianity 11 no 3(September2016)95ndash105Fororthodoxacademicevaluationofthedocumentseethefirstissue on2017of the JournalCatholicaVierteljahresschriftfuumlroumlkumenischeTheologiededicated totheHolyandGreatCouncilVasiliosNMakrides ldquoZwischenTraditionundErneuerungDasPanorthodoxeKonzil2016angesichtsdermodernenWeltrdquoCatholica71no1(2017)18‐32SergiiBortnykldquoZwischenTraditionundErneuerungDieSendungderOrthodoxenKircheinderheutigenWeltrdquoCatholica71no1(2017)33‐37VladimirKhulapldquoDieOrthodoxeKirche

Whatcanbeobserved fromthis lackofofficialreaction11is therapidpolarization of the opinions of some theologians or non‐theologians few innumberbutveryvocalespeciallyontheinternetandamongOrthodoxlaymenwithoutasolidtheologicaleducationbutwithaneagernesstodefendOrthodoxyagainsttheldquoecumenistrdquobishopsthatsignedthedocumentsofldquobetrayalrdquoIftheopinions against the documents issued after the Council are partly justifiedtheauthors references to the final texts the condemnationof theCouncilofCretebeforeitsconvocationshowsnothingelsethananeschatologicalanxietyahypothetical fearof theeventsthatarerdquoalreadybutnotyetrdquoa fundamentalrejectionof the synodal structureof theChurchon theground that thisCouncilcould become the eighth ecumenical council an eschatological or antichristcouncilduetoitssymbolicnumbereight12

zwischenUniversalitaumltundEthnizitaumltAutokephalieDiasporaunddieBeziehungenzwischenKonstantinopelundMoskaurdquoCatholica71no1(2017)38‐43AthanasiosVletsisldquoFragmentierungoderoumlkumenischeOumlffnungderOrthodoxiePlaumldoyerfuumlreineneueBeziehungzwischenUniversalitaumltundLokalitaumltderKircherdquoCatholica71no1(2017)44‐51RadeKisicldquoDieFundamentestaumlrkenEinKommentarzumDokumentdesKonzilsvonKretauumlberdieldquoBeziehungenderOrthodoxenKirchezuderuumlbrigenchristlichenWeltrdquoCatholica71no1(2017)52‐59EvgenyPilipenkoldquoZumOumlkumene‐DokumentderOrthodoxenSynodeaufKretaEinigeUumlberlegungeninReaktionaufdasReferat vonRadeKisicrdquoCatholica 71 no 1 (2017) 60‐63 Viorel Ioniță ldquoDer langeWeg zurHeiligenundGroszligenSynodederOrthodoxenKircheundseinePerspektivenrdquoCatholica71no1(2017)64‐71AnnaBriskina‐MuumlllerldquoDasKonzilvonKretaalsAnfang‐oderwaszutunbleibtrdquoCatholica71no1(2017)72‐85

11Wecanmentionforthepre‐conciliardocumentsandforthedebatesbeforetheSynaxisofthePrimatesheldinChambesyJanuary2016thefollowingacademicpapersGeorgeEMatsoukasedOrthodoxChristianityattheCrossroadAGreatCounciloftheChurchndashWhenandWhy(BloomingtoniUniverse2009)FortheevaluationofthefinaldecisionsoftheCouncilwecanmentionthefollowing papers Dimitrios Bathrellos lsquoLe Saint et Grand Concile  preacutesentation et appreacuteciationrsquoContacts255no68(2016)352ndash58RaymondRizklsquoSaintetGrandConcileouConcilesourcedetension rsquoContacts255no68(2016)359ndash68SergeChapninlsquoLeConciledeCregraveteaeulieulesproblegravemesrestentrsquoContacts255no68(2016)369ndash75AndreacuteShishkov lsquoSur leConciledeCregravetersquoContacts68no255(2016)376ndash79DimitarArnaudovlsquoApportetreacuteceptionduSaintetGrandConcilersquoContacts255no68(2016)380ndash84IoanTulcanlsquoLrsquoimportanceduSaintetGrandConcileorthodoxedeCregravetersquoContacts255no68 (2016)385ndash90NoeumllRuffieux lsquoUnconcileinacheveacutersquoContacts255no68(2016)391ndash97KartachevAntoinelsquoAnnexe1 LesConcilesœcumeacuteniquesetLaConciliariteacutersquoContacts255no68(2016)398ndash418PeterBoutenefflsquoAnnexe2 LesImplicationsdeLaMeacutethodeDuConsensusrsquoContacts255no68(2016)419ndash22

12AgoodexampleofthisisrepresentedbythestatementsofProfessorDimitriosTselengidisattheConferenceofPiraeusMarch232016 ldquoWewillpraydailywithpainofheart that theTriuneGodwillnotallowthisCounciltotakeplacebecauseit isclearfromitscompositionand subject matter that it will create more problems than it aspires to resolverdquo For theRomanian translation seeDimitriosTselenghiacutedis lsquoPoateunSinodalortodocșilor săacordecaracterdeBisericăeterodocșilorșisădefineascădiferit identitateadepacircnăacumaBisericiirsquo inldquoSfacircntulşiMareleSinodrdquo(Creta2016)Icircntreprovidențășieșec edTatianaPetrache (OradeaEdituraAstradrom2016)107FortheGreekpaperseeΚΔημήτριοςΤσελεγγίδηςldquoΜπορεῖμίαΣύνοδοςὈρθοδόξωννάπροσδώσειἐκκλησιαστικότηταστούςἑτεροδόξουςκαίνάὁριοθετήσειδιαφορετικά τήν ἕως τώρα ταυτότητα τῆς Ἐκκλησίαςrdquo httpwwwimpantokratorosgrdatstoragedatE9DAC65Btselegidispdf

RĂZVANPERȘA

As far as the event andmeeting on the island of Crete are taken intoconsiderationitshouldbeemphasizedthatinCretesynodalityattheuniversallevelwasreinforcedinthepan‐orthodoxpracticeafteraconsiderableabsenceEventhoughthehistoryofthesecondChristianmillenniumrecordssomegeneralcouncils13howeverthemanifestationofsynodalityatthehighestlevelndashtheuniversal one ndash appeared in the last decadesmore often in the voluminoushandbooksofOrthodoxecclesiologyasaprincipleof the ideal structureof theChurchthaninthereallifeoftheOrthodoxChurch14SynodalityattheuniversallevelisandremainsatopicmuchdebatedincurrentOrthodoxtheologycreatingvarious misunderstandings and disagreemets especially after the Ravennadocument15ItiscertainthattheresumptionofthissynodalpracticeinthelifeoftheChurchandthedialogattheuniversallevelwereaconsiderableeffortfor the Orthodox Church16 being more than just an occasional sending ofletters from the primate of an autocephalous Church to the others on theoccasionofsomeOrthodox feasts thatapart fromEasterarenotcelebratedonthesamedayintheOrthodoxChurch17Thisisoneofthereasonsthatthis

13ForalistofGeneralCouncilsoftheOrthodoxChurchseeChryssavgisTowardtheHolyandGreatCouncilRetrievingaCultureofConciliarityandCommunion13note18

14JohannesOeldemann lsquoDie Synodalitaumlt inderOrthodoxenKirchersquoCatholica 70 no 2 (April2016)133ndash48

15ForthedebateonRavennaDocumentseeCristianVasilePetcu lsquoTheTheologicalPremisesandCanonicalConsequencesofChurchSynodalityasReflected in theRavennaDocumentrsquo InternationalJournalofOrthodoxTheology5no2(2014)JosephFamereacuteelsquoldquoCommunionEccleacutesialeConciliariteacuteetAutoriteacuterdquoLeDocumentdeRavennersquoRevueTheacuteologiquedeLouvain40no2(2009)236ndash47lsquoACommonResponsetotheJointInternationalCommissionfortheTheologicalDialoguebetweentheRomanCatholicChurchandtheOrthodoxChurchRegardingtheRavennaDocumentldquoEcclesiologicaland Canonical Consequences of the Sacramental Nature of the Church Ecclesial CommunionConciliarity andAuthorityrdquoby theNorthAmericanOrthodox‐CatholicTheologicalConsultationrsquoGreekOrthodoxTheologicalReview54no1ndash4(Spring‐Winter2009)302ndash10FortherelationbetweenprimacyandsynodalityandtheHolyandGreatCouncilseeAthanasiosVletsisldquoEinorthodoxerPrimatDieNeu‐GestaltungvonPrimatsvorstellungenunterwegszurEinberufungdesPanorthodoxenKonzilsrdquoUnaSancta2(2015)93‐118AndreyShishkovlsquoСпорныеэкклезиологическиевопросыповесткиВсеправославногособораипроблемаверховнойвластивПравославнойцеркви(ControversialEcclesiologicalIssuesofthePan‐OrthodoxCouncilAgendaandtheQuestionofSovereignPowerintheOrthodoxChurch)rsquoГосударстворелигияцерковьвРоссииизарубежом1(2016)210ndash54

16CyrilHovorunhighlightstheimportanceoftheveryprocessofpreparationoftheCouncilthathasbenefittedtheChurchbytheaimofrevealingtheinternalproblemsoftheChurchCyrilHovorunlsquoCritiqueoftheChurchthroughthePrismofthePanorthodoxCouncilrsquoΘεολογία87no1(2016)65ndash66

17UnfortunatelytheproblemofthecommoncalendaralthoughitwasoneofthemostimportantthemeshadnotreachedaconsensusanditwaspulledoutfromtheagendaoftheHolyandGreatCouncil FranzMali ldquoJulianische Berechnung des Osterdatums und Gregorianischer KalenderrdquoOstkirchlicheStudien53(2004)309‐327AlkiviadisCCalivas ldquoTheDateofPascha theNeedtoContinue theDebaterdquoTheGreekorthodoxtheologicalreview 35 (1990) 333‐343 D P OgitskyldquoCanonicalnormsoftheOrthodoxEastercomputationandtheproblemofthedatingofPaschainourtimerdquoStVladimirsTheologicalQuarterly17no4(1973)274‐284AnastasiosKallisAufdem

efforthasnotbeencompletelywithoutdifficultiesanddeficienciesFromthelong period of pre‐conciliar preparations18to the refusal of participation ofcertainautocephalousChurchesintheHolyandGreatSynod19theCouncilof

WegzueinemheiligenundgroszligenKonzilTitelzusatzeinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologie(MuumlnsterTheophano‐Verlag2013)105‐108BGheorghiuldquoDieKalendarfragerdquoinHamilkas S Alivizatos Procegraves‐verbauxdupremierCongregravesdeTheacuteologieOrthodoxeaAthegravenes29Novembre‐6Deacutecembre1936(AthenesPyrsos1939)300‐308Forapre‐conciliaranalyseofthisthemeseeVladimirKhulaplsquoPastoralProblemsofaReformoftheLiturgicalCalendarinRussiarsquoStVladimirrsquos Theological Quarterly 60 no 1ndash2 (2016) 65ndash77 Thomas Pott lsquoThe Problem of aCommonCalendarDoWeNeedtoReformOurLiturgicalCalendarorOurUnderstandingoftheTimeofSalvationrsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)79ndash89PierreSollogoublsquoWhy a Reformof the Established Liturgical Calendar and of the EasternDate IsNecessaryrsquo StVladimirrsquosTheologicalQuarterly60no1ndash2(2016)53ndash64

18For the pre‐conciliar documents see Anastasios Kallis AufdemWegzueinemHeiligenundGroszligenKonzileinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologie (MuumlnsterTheophano‐Verlag2013)Viorel Ionita edTowardstheHolyandGreatSynodoftheOrthodoxChurchTheDecisions of the Pan‐Orthodox Meetings since 1923 until 2009 (Freiburg Basel ReinhardtFriedrich 2014) Viorel Ionita edHotăracircrileicircntrunirilorPanortodoxeDin1923Pacircnăicircn2009SpreSfacircntulşiMareleSinodAlBisericiiOrtodoxe (București Basilica 2013) PatrickViscusoAQuest For Reform of the Orthodox Church The 1923 Pan‐Orthodox Congress An Analysis andTranslationof ItsActsandDecisions (Berkeley Calif InterOrthodox Press 2006) Actesde laConfeacuterencedeschefsetdesrepreacutesentantsdeseacuteglisesorthodoxesautoceacutephalesreacuteunisagraveMoscouagravelrsquooccasionde la ceacuteleacutebration solennelledes fecirctesdu500egravemeanniversairede lrsquoautoceacutephaliede lrsquoEacutegliseorthodoxerusse8‐18juillet1948volIndashII(MoscouEacuteddupatriarcatdeMoscou1950)andthecollectionSynodikaeditedbytheCentreorthodoxeduPatriarcatŒcumeacuteniqueChambeacutesy‐GenegravevevolI‐XIVavailableonlineontheofficialwebpageoftheCenterhttpssitesgooglecomsitecentreorthodoxegrekdoseissynodikaAgoodoverviewofthepreconciliarprocessismadebyViorelIonițăldquoAufdemWegzumheiligenundGroszligenKonzilderorthodoxenKircherdquoUnaSancta2(2015)82‐92AndreyGusevlsquoИсторияподготовкиВсеправославногособора(HistoryofthePreparation of the Pan‐Orthodox Council)rsquo Государство религия церковь в России и зарубежом 1 (2016) 127ndash64Viorel Ioniţă lsquoOn theWay to theHoly andGreat Synodof theOrthodoxChurchrsquoinOrthodoxieImDialogHistorischeUndAktuellePerspektivenedReinhardFlogausand JenniferWasmuthArbeitenZurKirchengeschichte130(BerlinWalterdeGruyternd) 413ndash434 Noeumll Ruffieux lsquoThe Preparation and Reception of the Councilrsquo StVladimirrsquosTheologicalQuarterly60no1ndash2(2016)11ndash32

19Fourofthe fourteenorthodoxAutocephalousChurchesdecidednottoparticipate intheHolyandGreatCouncil twoweeksbefore theCouncilTheOrthodoxChurchBulgariawas the firstChurchrefusingtoparticipateintheCouncil(decisionofJune12016)thentheOrthodoxChurchofAntioch(decisionofJune62016)theOrthodoxChurchofGeorgia(decisionofJune10)andtheRussianOrthodoxChurch(decisionof June13)OnJune12016twoweeksbeforetheCouncilofCretetheHolySynodoftheBulgarianOrthodoxChurchdecidedbyanunexpectedandsurprisingattitude not to participate in the Holy and Great Council of Crete although the approval andsignaturesoftheBulgarianChurchdelegationscanbefoundonallPre‐conciliarDocumentsThedocumentldquoTheMissionoftheOrthodoxChurchinTodayrsquosWorldrdquowassignedattheSynaxisofthePrimatesoftheOrthodoxChurchesinChambeacutesyJanuary21‐282016bythePatriarchNeophyteofBulgariaThedocumentldquoAutonomyandthemeansbywhichitisproclaimedrdquowassignedonOctober152015inChambeacutesybyMetropolitanJohnofVarnaandVelikiPreslavThedocumentldquoTheOrthodoxDiasporardquowassignedatthe4thPre‐ConciliarPan‐OrthodoxConferenceinChambeacutesyJune6‐132009byMetropolitanNeophytosofRoussisthedocumentldquoTheImportanceofFastinganditsobservancetodayrdquowassignedatthe5thPan‐OrthodoxPre‐ConciliarConferenceinChambeacutesy

RĂZVANPERȘA

Crete was a great challenge for the Orthodox Church However given therelatively long‐termatrophyof synodalpractice at theuniversal levelof theChurchthesimpleorganizationalproblemsarepardonable

NeverthelesstheHolyandGreatCouncilofCreteledustotheneedfora fundamental debate on several theological themes of Church organisationand practice that obviously involve doctrinal and theological consolidation andclarification20ThethemesontheagendaoftheCouncilndashfromorganizationalandcanonicalstructureof theChurchto itsmission insocietyor itssocial21andbioethicalengagementaswecanseeintheEncyclicaloftheCouncilndashareofarelativelygreatimportancefortheOrthodoxChurchanditswitnessintheworld In this context bothduring the preparation of the texts for theHolyandGreatCouncilandafterthepublicationofthefinaldocumentstherewere

October10‐172015byMetropolitanJohnofVarnaandVelikiPreslavThedocumentldquoRelationsoftheOrthodoxChurchwiththerestoftheChristianworldrdquowassignedatthe5thPan‐OrthodoxPre‐conciliarConferenceinChambeacutesyOctober10‐172015bythesameMetropolitanJohnofVarnaandVelikiPreslavThedocumentldquoTheSacramentofMarriageanditsImpedimentsrdquowassignedattheSynaxisofthePrimatesoftheOrthodoxChurchesinChambeacutesyJanuary21‐282016bythePatriarchNeophyteofBulgariaTheldquoOrganizationandWorkingProcedureoftheHolyandGreatCounciloftheOrthodoxChurchrdquowassignedattheSynaxisofthePrimatesoftheOrthodoxChurchesinChambeacutesyJanuary21‐282016bythePatriarchNeophyteofBulgariaThereasonsforthewithdrawaloftheBulgarianOrthodoxChurchfromtheHolyandGreatCouncilwereldquo1)ThelackofanagendafortheGreatCouncil isofparticularimportanceforHolyOrthodoxytodetail topics that have contemporary relevance and require timely resolutionby aGreat andHolyCouncil2)TodatetherehavebeendeclarationsbytheAutocephalousOrthodoxChurchesdisagreeingonsomeofthetextsalreadyapprovedfortheGreatandHolyCouncil3)AccordingtothealreadyadoptedregulationsfortheconductoftheGreatandHolyCounciloftheOrthodoxChurchtherewillbenoabilitytoedittextsinthecourseofworkofthecouncil4)TheproposedlocationofthePrimateoftheOrthodoxchurchesintheroomprovidedformeetingsofthecouncilviolates the principle of equality for the Primate of the Autocephalous Orthodox Churches5)ThelocationofobserversandguestsoftheCouncilisinappropriate6)ThestructureoftheCouncilimposesupontheBulgarianOrthodoxChurchndashBulgarianPatriarchatetheneedtoundertakelargeandunjustifiedfinancialexpensestoparticipateinthecouncilrdquohttpbulgariandioceseorgdecisionhtml

20SomeChurchessuchastheOrthodoxChurchofBulgariaarguedthatitwillnotparticipateintheCouncilbecauseldquoThelackofanagendafortheGreatCouncil isofparticularimportancefor Holy Orthodoxy to detail topics that have contemporary relevance and require timelyresolutionbyaGreatandHolyCouncilrdquoForthedecisionoftheOrthodoxChurchofBulgariasee httpwwwbg‐patriarshiabgnewsphpid=205494 For the English translation seehttpbulgariandioceseorgdecisionhtml For an overview of the problem see Illert lsquoDieBulgarische Orthodoxe Kirche und die Heilige und Groszlige Synodersquo Dr Smilen MarkovldquoDecision of the Bulgarian Church A policy of self‐imposedmarginalization June 4 2016rdquohttpsobor2016churchbyinfoencommentsdecision‐of‐the‐bulgarian‐church‐a‐policy‐of‐self‐imposed‐marginalization

21ForthesocialteachingsoftheHolyandGreatCouncilseeNatalliaVasilevichlsquoDieSoziallehredesHeiligenundGroszligenKonzilsAufdemWegeineKirchefuumlrdieWeltzuwerdenrsquoOumlkumenischeRundschau1(2017)12ndash28RaduPredalsquoOrthodoxyConfrontedwithEthicalQuestionsASocial‐TheologicalPerspectiversquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)235ndash47

somereactionstosupportorrejectcertaintheologicalassertionsfoundinthedocumentsTheexistingreactionsbothforandagainsttheCouncilarenecessaryinthecurrenttheologicaldebatebeingtheconditionfortheexerciseofthe faithandforarealtheologicaldialoguebetweenthosewhohavedifferentopinionsbutjustwhentheyaretakingplaceinsidetheChurchandnotthroughschismaticattitudes by ceasing commemoration and communionwith the bishops andwith thewholeChurchTherefore evenattitudes that reject certainpartsofthedocumentsorsometheologicalassertionsfromthemshouldbeintegratedintotheprocessofsynodalityastheyleadtoafundamentaldebatenotjustofthedocumentsbutoftheOrthodoxecclesiologyandtheologyofthe20thand21stcenturiesHoweversomeapproachesinsteadofbeingfundamentalthatisreturningtothefoundationsofOrthodoxyareonthevergeoffundamentalismandextremismdiminishingthetrueimportanceoftheChurchsmanifestationinitsunityandaccusingtheCouncilanditsparticipantsofdogmaticinnovationsandbetrayalofthefaithofourHolyFathers22

Despite the fact that theattitudesagainst theHolyandGreatCouncilhavebeenconsideredbysometheologiansperhapstooimpulsiveandharshlyasfundamentalistndashwhichhasledtotheirradicalizationbythreateningthecessationof communion under the pressure of this rejection of dialogue23 subjectingtheothers to anathemaandheresy ndash theyhave tried tobring intoquestionofteninanimpercipientmannerfundamentalquestionsabouttheidentityofOrthodoxyTheirapproachesdonotresideinthefactthattheyareexpressionsof fundamentalismandcannotbecategorizedunderthisappellationFirstofalltheycannotbeconsideredapartoftheconservativeProtestantmovementofthe19thcenturythatdevelopedtheconceptoffundamentalismbyopposingthesecularizing liberal andmodernist trends in academic theology FurthermoretheycannotbeaccusedofaconservativevisionthattriestopreservethepurityofthefaithbyanymeansTheChurchitselffollowsthispurposeoflivingthe

22GeorgiosVlantislsquoDieAngstvordemGeistDasHeiligeundGroszligeKonzilunddieorthodoxenAnti‐OumlkumenikerrsquoOumlkumenischeRundschau1(2017)32ndash41

23In the Romanian Orthodox Church as in the Greek Orthodox Church some priests ceasedcommunion with the bishops who signed the document by bringing as a theological andcanonical argument an abusive interpretation of the 15th canon of the Protodeutera Coucil(861) For a overview of this problem in the Romanian Orthodox Church see Fr Emilian‐IustinianRomanldquoDebatingtheDocumentsoftheHolyandGreatSynodofCrete‐ACanonicalandDisciplinaryApproachCaseStudy theArchbishopricof Iaşirdquopublished in this JournalOneofthemostshockinginstancesCessationofcommemorationofBishoponaccountoftheldquoteaching of Heresyrdquo was that of Professor Theodoros Zisis on March 3 2017 the Sunday ofOrthodoxyFortheldquoLetterofProtopresbyterTheodoreZisistoMetropolitanAnthimosofThessaloniki(March32017)rdquoentitledldquoDefenseandDeclarationofCessationofCommemorationofBishoponAccountoftheTeachingofHeresyrdquoseehttpsorthodoxethoscompostdefense‐and‐declaration‐of‐cessation‐of‐commemoration‐of‐bishop‐on‐account‐of‐the‐teaching‐of‐heresy

RĂZVANPERȘA

faithinanunalteredformbykeepingtheHolyTraditionInOrthodoxtheologywecannotspeakofnoveltiesasinnaturalsciencebutifwebelievethatOrthodoxyexpressesthetruththentherearenonewdogmas justwaysofexpressingtheeternalunchangeabletruthnonewcanonsbecausethecanonsarepracticalapplicationsofthedogmasinthelifeoftheChurch24WhichistheerroroftheattitudesagainsttheCouncilofCreteandofthosewhocondemnitAlthoughtheirattempts toanalyse thedocumentswerehonest theydidnot take intoaccount theentirecanonicalanddogmatic traditionof theOrthodoxChurchaccusingthesynodaldocumentsofseriousinnovations

IfwetakeintoconsiderationtheentirecanonicalandtheologicalTraditionof theOrthodoxChurchwewillsee that theHolyandGreatCouncilofCretewasextremelyconservativeremainingincompletefidelitywiththecanonicalanddogmatictraditionoftheOrthodoxChurchOneoftheproblemsofthisCouncilaswewillseeistheexpressionoftheologicalrealitiesinatooconservativemannerThosewhowereexpectingtoomuchfromtheHolyandGreatCouncilandthosewhodidnotexpectanythingatallwouldbesurprisedthatitdidnotbringandcouldnotbringanythingnewintermsofdogmaandcanonEverynoveltyisequatedwithinnovationandultimatelywithheresy(canons1and2Trullo)25HoweverthisdoesnotmeanthattheSynodofCretehasnoimportancebutonthecontraryitrepresentsthecanonicalexpressionofthefidelityoftheentiredogmaticandcanonicaltraditioninacompletelydifferenthistoricalcontext

1TheNumberofParticipantsintheHolyandGreatCouncilAProblemofOrthodoxSynodality

RegardingthenumberofparticipantsintheHolyandGreatCouncileven

before June2016andafter theCouncil therewereseveralvoicescontesting therepresentative characterof thedelegations arguing that itwasagainst orthodoxsynodality26thatitwasuncanonical27thelackofparticipationofallbishops24NikolaiAfanasʹevlsquoCanonsoftheChurchChangeableorUnchangeablersquoStVladimirrsquosSeminaryQuarterly11no2(1967)54ndash68

25Metropolitan Hierotheos (Vlachos) ldquoIntervention and Text in the Hierarchy of the Church ofGreecerdquo(November2016RegardingtheHolyandGreatCouncilofCretehttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

26SeeforexamplethepaperofFrPeterHeersldquoTheCouncilofCreteandtheNewEmergingEcclesiologyAnOrthodoxExaminationrdquo Lecturedeliveredat theClergyRetreatof theEasternAmericanDioceseoftheRussianOrthodoxChurchOutsideofRussiahttpsorthodoxethoscompostthe‐council‐of‐crete‐and‐the‐new‐emerging‐ecclesiology‐an‐orthodox‐examination Theauthor having inmind a quantitative synodality thinks that synodality can be expressed onlywhenall thebishopsof theOrthodoxChurcharegathered inoneplaceAccording to this

fromaroundtheOrthodoxworldtransformedaccordingtotheiropiniontheHolyandGreatCouncilofCreteintoasimpleldquoconferenceofrepresentativesrdquo28orldquoacouncilofprimateswiththeirentouragesrdquo29andnotaCouncilwithecumenicalperspectiveSomeofourOrthodox theologiansconsidered the limitationof thenumberofbishopsasaconspiracyagainsttheprincipleofsynodalitybecausetheorganizersoftheCouncilwereafraidofgivingtothebishopsthatwereagainsttheCouncil the right tovote and to condemn thedocuments30According tothisopiniontheOrthodoxprincipleofsynodalitywhichclaimsthatallbishopsareequalwasalteredandintheenddestroyedbythewilfulselectionofsomerdquoecumenistrdquobishopsLetusanalysethisaccusationAfterthewithdrawalofthefourAutocephalousChurchesintheHolyandGreatCouncilofCrete163bishops31

kindofperspective synodality isequal to statistics ldquoParticipatingChurches10of the14LocalChurches(71)RepresentationofOrthodoxChristianscloseto30ParticipatingOrthodoxBishops162participatedof the350 invited (46)RepresentationofOrthodoxBishops162ofatotalof850(19)TotalnumberofVotingBishops10ofthe162bishopspresent(6)or10ofthe850bishopsintheOrthodoxChurch(11)rdquo

27SerafimMitropolitulKythirelorșiAntikythirelorldquoProblemeeclesialeșipastoralecaredecurgdinneparticiparea tuturorepiscopilorortodocși la Sfacircntul șiMareleSinodldquo in ldquoSfacircntulşiMareleSinodrdquo(Creta2016)Icircntreprovidențășieșec(OradeaEdituraAstradrom2016)41ndash51

28HovorunlsquoCritiqueoftheChurchthroughthePrismofthePanorthodoxCouncilrsquo64ndash6529MetropolitanHierotheosVlachosldquoInterventionandTextintheHierarchyoftheChurchofGreece(November2016RegardingtheCretanCouncilrdquohttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

30ldquoWith this anti‐traditionalmeasure thepossibility that somebishopsmayoppose thedecisionsthat are contray to Tradition was avoided or that any local Church has greater power intaking decisions because of the larger number of bishopsrdquo Serafim Mitropolitul PireuluiSerafimlsquoSalutulIcircnaltpreasfinţituluiSerafimMitropolitulPireuluirsquoinldquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșecedTatianaPetrache(OradeaEdituraAstradrom2016)15Μητροπολίτης Πειραιώς κ Σεραφείμ Χαιρετισμός στην Ημερίδα ΑΓΙΑ ΚΑΙ ΜΕΓΑΛΗΣΥΝΟΔΟΣΜεγάληπροετοιμασίαχωρίςπροσδοκίεςrdquobdquoΜέτόνἀντιπαραδοσιακόαὐτότρόποἀποφεύγεταιἡπιθανότητακάποιοι ἐπίσκοποινὰἀντιδράσουνσὲἀποφάσειςτῆςΣυνόδουπούθάεἶναιἀνατρεπτικὲςτῆςΠαραδόσεωςἢκάποιαΤοπικὴἘκκλησίανὰἔχειμεγαλύτερηδύναμη στὴν λήψη τῶν ἀποφάσεων λόγῳ τοῦ μεγαλυτέρου ἀριθμοῦ ἐπισκόπωνrdquohttpwwwimpantokratorosgrBACF6AA1elaspx

31The 10 Primates of the Orthodox Autocephalous Churches 1 dagger Bartholomew of ConstantinopleChairman2daggerTheodorosofAlexandria3daggerTheophilosofJerusalem4daggerIrinejofSerbia5daggerDanielofRomania6 daggerChrysostomosofCyprus7 dagger IeronymosofAthens andAllGreece8 dagger SawaofWarsawandAllPoland9daggerAnastasiosofTiranaDurresandAllAlbania10daggerRastislavofPresovtheCzech Lands and SlovakiaDelegationoftheEcumenicalPatriarchate 11 dagger Leo of Karelia andAllFinland 12 dagger Stephanos of Tallinn and All Estonia 13 dagger ElderMetropolitan John of Pergamon14daggerElderArchbishopDemetriosofAmerica15daggerAugustinosofGermany16daggerIrenaiosofCrete17daggerIsaiahofDenver18daggerAlexiosofAtlanta19daggerIakovosofthePrincesrsquoIslands20daggerJosephofProikonnisos 21 daggerMelitonofPhiladelphia 22 daggerEmmanuel of France23daggerNikitasof theDardanelles 24 dagger Nicholas of Detroit 25 dagger Gerasimos of San Francisco 26 dagger Amphilochios ofKisamosandSelinos27daggerAmvrosiosofKorea28daggerMaximosof Selyvria29daggerAmphilochiosofAdrianopolis30daggerKallistosofDiokleia31daggerAntonyofHierapolisHeadoftheUkrainianOrthodoxintheUSA32dagger JobofTelmessos33dagger JeanofCharioupolisHeadof thePatriarchalExarchate forOrthodoxParishesoftheRussianTraditioninWesternEurope34daggerGregoryofNyssaHeadofthe

RĂZVANPERȘA

participatedplus2bishopsasconsultantsIfweadd25bishopsforeachofthe

Carpatho‐Russian Orthodox in the USA (Bishop Makarios of Christopolis (Estonia) as specialConsultant)DelegationofthePatriarchateofAlexandria35daggerGabrielofLeontopolis36daggerMakariosofNairobi37daggerJonahofKampala38daggerSeraphimofZimbabweandAngola39daggerAlexandrosofNigeria40daggerTheophylaktosofTripoli41daggerSergiosofGoodHope42daggerAthanasiosofCyrene43 daggerAlexios of Carthage 44 dagger Ieronymos ofMwanza 45 dagger George of Guinea 46 daggerNicholas ofHermopolis47daggerDimitriosofIrinopolis48daggerDamaskinosofJohannesburgandPretoria49daggerNarkissosofAccra50daggerEmmanouelofPtolemaidos51daggerGregoriosofCameroon52daggerNicodemosofMemphis53daggerMeletiosofKatanga54daggerPanteleimonofBrazzavilleandGabon55daggerInnokentiosofBurudiandRwanda56daggerCrysostomosofMozambique57daggerNeofytosofNyeriandMountKenyaDelegation of the Patriarchate of Jerusalem 58 dagger Benedict of Philadelphia 59 dagger Aristarchos ofConstantine60daggerTheophylaktosofJordan61daggerNektariosofAnthidon62daggerPhiloumenosofPellaDelegationoftheChurchofSerbia63daggerJovanofOhridandSkopje64daggerAm ilohijeofMontenegroandtheLittoral65daggerPor irijeofZagrebandLjubljana66daggerVasilijeofSirmium67daggerLukijanofBudim68daggerLonginofNovaGracanica69daggerIrinejofBacka70daggerHrizostomofZvornikandTuzla71daggerJustinofZica72daggerPahomijeofVranje73daggerJovanofSumadija74daggerIgnatijeofBranicevo75daggerFotijeofDalmatia76daggerAthanasiosofBihacandPetrovac77daggerJoanikijeofNiksicandBudimlje78daggerGrigorijeofZahumljeandHercegovina79daggerMilutinofValjevo80daggerMaksiminWesternAmerica81daggerIrinejinAustraliaandNewZealand82daggerDavidofKrusevac83daggerJovanofSlavonija84daggerAndrejinAustriaandSwitzerland85daggerSergijeofFrankfurtandinGermany86daggerIlarionofTimok(BishopJerome(Močević)of JegarasSpecialConsultant)DelegationoftheChurchofRomania87daggerTeofanofIasiMoldovaandBucovina88daggerLaurentiuofSibiuandTransylvania89daggerAndreiofVadFeleacClujAlbaCrisanaandMaramures90daggerIrineuofCraiovaandOltenia91daggerIoanofTimisoaraandBanat92daggerIosifinWesternandSouthernEurope93daggerSerafiminGermanyandCentralEurope94daggerNifonofTargoviste95daggerIrineuofAlbaIulia96daggerIoachimofRomanandBacau97daggerCasianofLowerDanube98daggerTimoteiofArad99daggerNicolaeinAmerica100daggerSofronieofOradea101daggerNicodimofStrehaiaandSeverin102daggerVisarionofTulcea103daggerPetroniuofSalaj104daggerSiluaninHungary105daggerSiluan in Italy106daggerTimotei inSpain andPortugal 107daggerMacarie inNorthernEurope108daggerVarlaamPloiesteanulAssistantBishoptothePatriarch109daggerEmilianLovisteanulAssistantBishoptotheArchdioceseofRamnic110daggerIoanCasianofVicinaAssistantBishoptotheRomanianOrthodoxArchdioceseof theAmericas111daggerGeorgiosofPaphos112daggerChrysostomosofKition113daggerChrysostomosofKyrenia114daggerAthanasiosofLimassol115daggerNeophytosofMorphou116daggerVasileiosofConstantiaandAmmochostos117daggerNikiphorosofKykkosandTillyria118daggerIsaiasofTamassos and Oreini 119 dagger Barnabas of Tremithousa and Le kara 120 dagger Christophoros ofKarpasion121daggerNektariosofArsinoe122daggerNikolaosofAmathus123daggerEpiphaniosofLedra124daggerLeontiosofChytron125daggerPorphyriosofNeapolis126daggerGregoryofMesaoria127daggerProkopiosofPhilippiNeapolisandThassos128daggerChrysostomosofPeristerion129daggerGermanosofEleia130daggerAlexandrosofMantineiaandKynouria131daggerIgnatiosofArta132daggerDamaskinosofDidymoteixonOrestiasandSou li133daggerAlexiosofNikaia134daggerHierotheosofNafpaktosandAghiosVlasios135daggerEusebios of Samos and Ikaria 136 dagger Seraphim of Kastoria 137 dagger Ignatios of Demetrias andAlmyros138daggerNicodemosofKassandreia139daggerEphraimofHydraSpetsesandAegina140daggerTheologosofSerresandNigrita141daggerMakariosofSidirokastron142daggerAnthimosofAlexandroupolis143daggerBarnabasofNeapolisandStavroupolis144daggerChrysostomosofMessenia145daggerAthenagorasofIlionAcharnonandPetroupoli146daggerIoannisofLagkadaLitisandRentinis147daggerGabrielofNewIoniaandPhiladelphia148daggerChrysostomosofNikopolisandPreveza149daggerTheoklitosofIerissosMountAthosandArdameri (BishopClement(Kotsomytis)ofMethoniChiefSecretaryof theHolyCouncil)150daggerSimonofLodzandPoznan151daggerAbelofLublinandChelm152daggerJacobofBialystokand Gdansk 153 dagger George of Siemiatycze 154 dagger Paisios of Gorlice 155 daggerJoan of Koritsa 156daggerDemetriosofArgyrokastron157daggerNikollaofApolloniaandFier158daggerAndonofElbasan159daggerNathanielofAmantia160daggerAstiofBylis161daggerMichalofPrague162daggerIsaiahofSumperk163daggerJeremy of Switzerland Chief of the Panorthodox Secretariat of the Holy and Great Councilhttpswwwholycouncilorgdelegations

fourmissingAutocephalousChurchesthetotalnumberofbishopswouldhavebeen26332ThemainaccusationofthosewhocondemnedtheCouncilforthelackofparticipationofallOrthodoxbishopswaspreciselythedelegationofamaximumnumberof24bishopsfromeachAutocephalousChurchwiththeirPrimate totalling 25 bishops for each Orthodox Local Church For someAutocephalousChurchessuchastheChurchofAlbaniaofPolandor for theChurchof theCzechRepublicandSlovakiawhoseHolySynodsdonotcountmore than10 bishops the number of 24 bishopswas too large But for theRussianOrthodoxChurchor fortheEcumenicalPatriarchatethenumberof25bishops represented a small percentage of the total number of their bishopsHoweveritisrathercuriousthatsincetheadoptionofthisdecisiononthefixednumber of bishops for eachdelegation at theSynaxis of the Primates of theAutocephalous Orthodox Churches from Constantinople onMarch 9th 2014untilJanuary2016thedelegationofbishopsandtheirnumberwasnotarealsubjectofdebate inOrthodox theologyThisdecisionof theSynaxis in2014wastakenoverintheOrganizationandWorkingProcedureoftheHolyandGreatCounciloftheOrthodoxChurch a document signed at the SynaxisofPrimate inChambeacutesyonJanuary27201633byallthePrimatesoftheautocephalousChurcheswiththeexceptionofthePatriarchateofAntiochNoteworthyisthefactthatthePatriarchofAntiochdidnotparticipate in theSynaxisofthePrimates inConstantinopleinMarch2014TheAntiochiandelegationrefusedtobepartofthisSynaxisbecauseofAntiochsdisputewithJerusalemoverQatarIfthisissueiscarefullyanalyseditcanbeseenthattheSynaxisofthePrimates(March2014)34

32ThelistsofparticipatingbishopsraisesadelicatecanonicalproblemthatbetraysthecanonicalclaimsoftheEcumenicalPatriarchateoverDiasporaAllthetitlesofthebishopsfromDiasporathatarnotunderthejurisdictionoftheEcumenicalPatriarchateweremodifiedForexampleallthebishopsofthe Ecumenical Patriarchate fromDiaspora are bishops of that country (Augustinos of GermanyEmmanuelofFranceElderArchbishopDemetriosofAmericaAmvrosiosofKorea)buttheotherbishops fromthesameterritoryarebishops in thatcountry(SerafiminGermanyandCentralEuropeNicolae inAmericaMaksiminWesternAmerica Irinej inAustraliaandNewZealandAndrejinAustriaandSwitzerlandTimoteiinSpainandPortugal)Thismodificationoftitlescanbefoundinall fourofficiallanguagesseeforexampleEcumenicalPatriarchateldquoὁΓερμανίαςΑὐγουστῖνοςAugustindrsquoAllemagneМитрополитГерманскийАвгустинrdquoandRomanianOrthodoxChurchὁἐνΓερμανίᾳκαίΚεντρικῇΕὐρώπῃΣεραφείμSeacuteraphinenAllemagneetEuropecentraleМитрополит в Германии и Центральной Европе Серафим or Serbian Orthodox Church ὁΦραγκφούρτηςκαίἐνΓερμανίᾳΣέργιοςSergeagraveFrankfortetenAllemagneЕпископФранкфуртскийивГерманииСергийIntheofficialdocumentsoftheHolyandGreatcouncilitcanbeseenhowtheRomanianOrthodoxBishopscorrectedtheirtitleswithapen

33Inthe3rdarticleoftheOrganizationandWorkingProcedureoftheHolyandGreatCounciloftheOrthodoxChurchiswrittenldquoMembersoftheCouncilshallbethosehierarchsdesignatedbyeachautocephalous Orthodox Church as its representatives The number of members has beendetermined by the Synaxis of the Primates of all the local autocephalous Orthodox Churches(PhanarMarch2014)rdquo

34httpswwwpatriarchateorgmessages‐asset_publisher9mdbt2FJgbY0contentid957805andhttpsmospatruen20140309news99338

RĂZVANPERȘA

established theprinciple of representativeness according towhich at theHolyandGreatCouncileverydelegationwillbecomposedof24bishopsandthePrimateoftheAutocephalousChurch35andthedecisionsbothduringtheCouncilandinthepre‐conciliarpreparationoftheCouncilwillbetakenbyconsensus36aprinciple promoted in particular by theOrthodoxChurch of Russia37andbytheRomanianOrthodoxChurchinoppositiontotheEcumenicalPatriarchateapromoterofthemajoritydecision‐takingprincipleTheSynaxisofPrimates(2014)issuedtwodocumentsDecisionsoftheSynaxisofthePrimatesandtheMessageoftheSynaxisUnfortunatelyonlytheMessageoftheSynaxishasbeenmadepublicitsdecisionsremainingforeigntothepleromaoftheChurchbeinganinternalprocedure for thePrimates In theMessageoftheSynaxis38only onesmallchapterisdedicatedtothefutureHolyandGreatCouncilwithoutspecifyingthenumberofthedelegatedbishopsthenumberoftheparticipatingbishopsbeingmentionedintheDecisionsoftheSynaxis

Thosewhowereagainstthedelegationofsomebishopsandtheprincipleofrepresentativenessbroughtasanargumentthedefinitionoftheecumenicalcouncils and the summoning of all bishops to theseCouncils Therefore thetitlerdquoHolyandGreatCouncilrdquousedfortheecumenicalcouncilsandtheecumenicalclaimoftheCouncilinCreteimpliedintheiropiniontheconvocationandtheparticipationofallthebishopsoftheOrthodoxChurch39ThefinalconclusionofthisthesisisthattheCouncilofCretecannotforthisreasonbeconsideredorcalledanecumenicaloneLetusanalyse thesestatementsandsee if theyareaccordingtothecanonicaltraditionoftheOrthodoxChurch

35IoanMoga lsquoErwartungenUnd Anfragen an Die Heilige andGroszlige SynodeDer OrthodoxenKirchersquoCatholica69no3(2015)198

36PeterBouteneff lsquoTheGreatandHolyCouncilandTheImplicationsoftheConsensusMethodrsquoinTowardtheHolyandGreatCouncilTheologicalReflectionsedNathanaelSymeonidesFaithMattersSeries3 (NewYorkDepartmentof Inter‐OrthodoxEcumentical and InterfaithRelations2016)125ndash28

37BoutenefflsquoAnnexe2 LesImplicationsdeLaMeacutethodeDuConsensusrsquoFortheEnglishtranslationseeBouteneff lsquoTheGreat andHoly Council andThe Implications of the ConsensusMethodrsquo inTowardtheHolyandGreatCouncilTheologicalReflectionsedNathanaelSymeonides125ndash128

38Paragraph6ldquoTheSynaxisagreedthatthepreparatoryworktotheSynodshouldbeintensifiedAspecialInter‐OrthodoxCommitteewillworkfromSeptember2014untilHolyEasterof2015followedbyaPre‐SynodalPan‐OrthodoxConferencetobeconvenedinthefirsthalfof2015AlldecisionsattheSynodandinthepreparatorystagesaremadebyconsensusTheHolyandGreatSynodoftheOrthodoxChurchwillbeconvenedbytheEcumenicalPatriarchinConstantinoplein2016unlesssomethingunexpectedoccursTheSynodwillbepresidedbytheEcumenicalPatriarchHisbrotherPrimatesof theotherOrthodoxAutocephalousChurcheswillbe seatedathis rightandathisleftrdquo For the English translation of theMessage see httpswwwpatriarchateorgmessages‐asset_publisher9mdbt2FJgbY0contentid957805

39HovorunlsquoCritiqueoftheChurchthroughthePrismofthePanorthodoxCouncilrsquo64SerafimlsquoProblemeeclesialeșipastoralecaredecurgdinneparticipareatuturorepiscopilorortodocșilaSfacircntulșiMareleSinodrsquo43ndash44

FromthebeginningitcanbesaidthatinnoecumenicalorgeneralcouncildidallthebishopsoftheOrthodoxChurchparticipatenotonlybecausetheycouldnottravelortheyweresickassomemaysay40Agoodexampleisthedifference between the number of participants in the Third EcumenicalCouncilofEphesus(431)whichwasaround200bishops41andintheFourthEcumenicalCouncilofChalcedonThenumberofbishopsparticipatingintheFourth Ecumenical Council varies between 450 and 630 the epistle of theEcumenicalCounciltoPopeLeonstatingthattherewere520bishops42presentintheCouncilbeingthehighestnumberofparticipatingbishopsinanecumenicalcouncilTheFourthEcumenicalCouncil tookplace in45120yearsaftertheThirdEcumenicalCouncilItisincinceivabletoconsiderthat430bishopsdidnotparticipateintheThirdEcumenicalCouncilincomparisonwiththeFourthCouncildueto illnessor transportproblemsAnalysingthe listofparticipants in theFourthEcumenicalCouncilafterwetakeoutthenamesofthosewhowerenotpresentbutwhosenamesappearedonthelistsbecauseotherbishopssighedthedocumentsontheirbehalfitcanbeseenthatintheCouncilofChalcedonnomorethan 400 bishops43took part in person The number 630was received by theTraditionof theChurchonlyat theendof the7thcenturyEven ifweconsiderthatthenumberof630bishopswastherealonewewillfindthatonly10bishopswerepresentfromtheWesternRomanEmpire3papaldelegates2AfricanbishopsfromtheSaracensonefromEthiopiaandfourWesternrefugeebishops44Itmeansthat half of the episcopate of the Orthodox Church did not attend the FourthEcumenicalCouncilMoreoverif630bishopsreallyparticipatedintheCouncilofChalcedonwecanseefromtheliststhat620bishopswereexclusivelyfromtheEastern provinces of the Empire especially those under the jurisdiction ofConstantinople If we take the number of 400 bishops as themost possible40HovorunlsquoCritiqueoftheChurchthroughthePrismofthePanorthodoxCouncilrsquo6441Peacutericlegraves‑Pierre Joannou Discipline geacutenegraverale antique (IIendashIXe s) 11 Les canons des concilesoecumeacuteniques(IIendashIXes) Codification canonique orientale Fonti Seacuterie 1 (Roma Grottaferrata1962)55

42Peacutericlegraves‑PierreJoannouDisciplinegeacutenegraveraleantique(IIendashIXes)6743A more accurate number can be found with Richard Price He considered that in the FourthEcumenicalCouncil373bishopsparticipatedRichardPriceTheActsoftheCouncilofChalcedon3Sessions XI ‐ XVIDocuments after the Council Appendices Glossary BibliographyMaps Indices(Liverpool Liverpool UnivPress 2010) 193ndash196 P Th Camelot EacutephegraveseetChalceacutedoine (ParisEacuteddelrsquoOrante1962)120considereingthatintheCouncilwere350or360bishops

44PriceTheActsoftheCouncilofChalcedon3SessionsXI‐XVIDocumentsaftertheCouncil196nota10IntheCouncilparticipatedPaschasinusofLilybaeumLucensiusofPicenumJulianofKiosandthepriestBonifaciusAsdelegatesoftheChurchofRomeentrustedbythepopewiththepresidencyof the council However at the Emperors order the council was chaired by 19 commissionerswithout the right to vote Giuseppe Alberigo ConciliorumoecumenicorumgeneraliumquedecretaeditiocriticaCorpusChristianorum1Istitutoperlescienzereligiose(Bologna)(BrepolsTurnhout2006) 121 Heinz Ohme ldquoSources of the Greek Canon Law to the Quinisext Council (6912)CouncilsandChurchFathersrdquoinKennethPenningtonTheHistoryofByzantineandEasternCanonLawto1500collHistoryofmedievalcanonlaw4(CUAPress2012)59

RĂZVANPERȘA

onethenwecanseethatthenumberofEasternbishopspresentattheFourthEcumenicalCouncildidnotexceedhalfofthetotalnumberofEasternbishopswhich reached 900 bishops45 Therefore if we take into account solely thenumberofbishopsasacriteriaofecumenicityitcanbesaidthattheFourthEcumenicalCouncilwasjustanEasternCouncilnotldquoPan‐Orthodoxrdquoiewiththeparticipationofallorthodoxbishopsoftheworld(oecumene)Inthefifthcenturythe number of bishops from the Western Roman Empire was approximately1000 800 bishops were in Africa alone46 which meant that in the FourthEcumenicalCouncilmorethanone‐thirdoftheepiscopateoftheentireChurchdidnotparticipatealargepartoftheldquoOecumenerdquo(οἰκουμένη‐inhabitedworld)wasnotevenrepresentedIfweconsiderthenumberofbishopsparticipatingintheotherecumenicalCouncilswewillnotethefollowing318bishopsparticipatedinNicaeatherealnumberbeingprobablymuchsmaller47 inConstantinoplejust150bishopsparticipatedexclusivelyfromtheEasternpartoftheRomanEmpire48200bishopsattendedtheCouncilinEphesusatthefifthEcumenicalCouncilinConstantinopleaccordingtothesignatureswerejust166bishopsofwhichonly152werepresent49 the vastmajorityof thembeing from theEasternpartof theRomanEmpireat thesixthEcumenicalCouncilwehave165bishops50andattheCouncilinTrullowehave227signaturesonthefinaldocumentsandprobablythesameamountofparticipatingbishopsofwhich183werebishopsof theEcumenicalPatriarchateofConstantinople51 In the

45BasedonthedocumentsofRomanadministrationfromthe5thcenturyAHMJonesbelievesthatintheEasternEmpirewereinallratherover1000unitsofgovernmentandoftheselessthan 100were not cities Arnold HM JonesTheLaterRomanEmpire284 ‐602 aSocialEconomicandAdministrativeSurvey2(OxfordBlackwell1964)712ndash713AccordingtothisinformationRPricethatthenumberofbishopsinthe5thcenturywasaround900PriceTheActsoftheCouncilofChalcedon3SessionsXI‐XVIDocumentsaftertheCouncil196nota10

46JohanLeemansEpiscopalElectionsinLateAntiquity(BerlinWalterdeGruyter2011)22547EusebiusofCaesareaoffersthetotalnumberof250bishopsEustatiusofAntiochsaidthattherewere270bishopsAthanasiustheGreatconsideredthetotalnumbertobe300GhelasiusofCyzicussaidthatthereweremorethan300bishopsandHilaryofPoitiersgivesthenumberof318bishopsThisnumberwasconsideredasthetrueoneduetoitssymboliccharacterthe318servantsofAbrahamPeacutericlegraves‑Pierre JoannouDisciplinegeacutenegraveraleantique(IIendashIXes) 21 GiuseppeAlberigoConciliorumoecumenicorumgeneraliumquedecretaeditiocritica5note9morereferences

48WiththeexceptionofAscoliusofThessalonicathebishopwhobaptizedEmperorTheodosiusandotherclergyfromtheWestallthebishopsparticipatingintheCouncilwerefromtheEasternpartoftheEmpireTheEmperoralsosummoned36semi‐arianbishopstopersuadethemtoreturntoOrthodoxy but they left the city before the Council Peter LHuillier TheChurchoftheAncientCouncilsTheDisciplinaryWorkof theFirstFourEcumenicalCouncils (New York St VladimirsSeminaryPress1996)106‐107

49GiuseppeAlberigoConciliorumoecumenicorumgeneraliumquedecretaeditiocritica15650GiuseppeAlberigoConciliorumoecumenicorumgeneraliumquedecretaeditiocritica19151HOhmeDasConciliumQuinisextumundseineBischofslisteAKG56(BerlinndashNewYorkWalterdeGruyter1990)HeinzOhmeConciliumQuinisextumDasKonzilQuinisextumFontesChristiani82(TurnhoutBrepols2006)RFlogaus ldquoDasConciliumQuinisextum(6912)NeueErkenntnisseuumlbereinumstrittenesKonzilundseineTeilnehmerrdquoByzantinischeZeitschrift102(2009)25ndash64

seventhEcumenicalCouncil367bishopsparticipatedplus132monks52butthedogmaticHorosoftheCouncilwasonlysignedby306bishops53

Thereforethenumberofbishopsparticipatingintheecumenicalcouncilsisnotatruecriterionofecumenicity54SomelocalCouncilshadalargernumberofparticipatingbishopsthanmostecumenicalCouncilsForexampletheCouncilofCarthage in 419 a general Council of African bishops had a number of 217participatingbishopsunderthepresidencyofBishopAureliusofCarthagewiththeparticipationofpapaldelegatesundertherepresentationofBishopFaustinusofPotenza55ThisnumberexceedsthenumberofbishopspresentinsomeecumenicalcouncilsMoreoversomehereticalCouncilswhichclaimedecumenicitybutwererejectedbytheOrthodoxChurchhadmoreparticipatingbishopsthansomeoftheecumenicalcouncilsforexampletheCouncilfromArminum‐Seleuciaheldin359had560bishopsthatattendedtheCouncilandtheCouncilofHiereiaheldin754hadanumberof338bishopsThereforeKallistosWaresremarkfroman articlewritten in1972 is very appropriate for ourproblem rdquoTruthandecumenicitycannotbedeterminedsimplybycountingheadsrdquo56

TheerroneousunderstandingoftheecclesiologicalproblemofthosewhoconsiderthelackofparticipationofallbishopsintheHolyandGreatSynodasardquodeviationrdquofromsynodalitycomesfromtheirmisunderstandingoftheconceptofrdquoecumenicityrdquo and rdquosynodalityrdquo57 The Orthodox Church summoned ecumenicalcouncils but not Councils with ecumenical value58 The ecumenical value of aCouncilwasgivenintimeafterthatCouncilwasconsideredasnormativeforthedogmaticandcanonicalTraditionoftheChurchAlotofcouncilscallthemselvesecumenicalbutintheendtheydidnothaveecumenicityorecumenicalvalue59

52SpyrosTroianosldquoByzantineCanonLawto1100rdquoinWHartmannKPennington(eds)TheHistoryofByzantineandEasternCanonLawto1500145

53E LamberzDieBischofslistendesVIIOumlkumenischenKonzils (Nicaeum II) (Muumlnchen VerlagderBayerischenAkademiederWissenschaften2004)15‐1733‐35

54KallistosWarelsquoTheEcumenicalCouncilsandtheConscienceoftheChurchrsquoKanonJahrbuchDerGesellschaftFuumlrDasRechtDerOstkirchenII(1974)219

55For this Council see Παύλου Μενεβίσογλου ldquoΉ ἐν Καρθαγένη σύνοδος τοῦ 419rdquo Aksum‐ThyateiraΆφιέρωμαειςτονάρχιεπίσκοπονΘυατείρωνκαιΜεγάληςΒρεταννίαςΜεθόδιον(Λονδίνον1985)249‐274GMay ldquoAnklage‐undZeugnisfaumlhigkeitnachderzweitenSitzungdesKonzilszuKarthagovomJahre419rdquoTheologischeQuartalschriftCXL(1960)163‐205

56WarelsquoTheEcumenicalCouncilsandtheConscienceoftheChurchrsquo11957ForadetailedanalysisofCouncilsasmanifestationoftheChurchseePaulVallierelsquoСоборыкак выявлениеЦерквиrsquoГосударстворелигияцерковьвРоссииизарубежом 1 no 34(2016)10ndash50

58FortheconceptofecumenicityseeWarelsquoTheEcumenicalCouncilsandtheConscienceoftheChurchrsquo218ndash219

59TheCouncilofConstantinople(879ndash880)heldintheCathedralofHagiaSophiadescribeditselfinitsfirstcanonasldquoholyecumenicalcouncil(ἡἁγίακαὶοἰκουμενικὴσύνοδος)rdquoGeorgiosARhallesMichael Potles eds Σύνταγμα τῶν θείων καὶ ἱερῶν κανόνων 705 Peacutericlegraves‑Pierre JOANNOUDisciplinegeacutenegraveraleantique(IIendashIXes)482TheCouncilof Serdicadescribed itselfasecumenical

RĂZVANPERȘA

TheCouncil of Constantinople (381) summoned as a general Council of theEasternRomanEmpirebecamethesecondecumenicalCouncilItconfirmstous thatnot the summoningof a council asecumenical gives ecumenicity to thatcouncilnoritstitleldquoholyandgreatCouncilrdquobutthereceptioninthetimeoftheCouncilasecumenicaloruniversalForexampledespitethefactthataround338 theCouncilofNicaeawasconsidered tohaveecumenicalvalue itwasonlyafter381thatthefullecumenicalcharacteroftheCouncilcouldbeconfirmedThisisshownbythefactthattheCouncilofNicaeadidnotsettlethedoctrinaldisputes which developed and branched into other confrontations In thisregard because of the dogmatic and administrative conflicts between the firstecumenicalcouncilandtheCouncilofConstantinoplein38156localorgeneralcouncilsweresummonedinordertosolvethesedoctrinaldissensions60

Is the delegation of a certain number of bishops and the principle ofrepresentativenessagainstthecanonicalTraditionoftheOrthodoxChurchasthedetractorsoftheCouncilofCreteaffirmDowehaveanyexampleorcanonintheOrthodoxTraditionaccordingtowhichjustasmallnumberofbishopscanbesenttotheCouncilinordertorepresentthatentireLocalChurchOrcanadelegationof bishopsdecide for the entire Local Church that sent them In theOrthodoxTraditionwecanfindmultipleformsofputtingsynodalityintopracticeForexamplethePopeofRomedidnotparticipateinanyecumenicalCouncildespitethefactthatatthefifthecumenicalCouncilthePopewasinConstantinopleTheparticipationoftheChurchofRomeintheecumenicalcouncilwasmadealwaysbydelegationIfweanalysecarefullytheuniversalcorpusofcanonsoftheOrthodoxChurchwecanseenotjustthatthedelegationofasmallnumberofbishopsiscanonicalbutthatwehavecanonsthatimposethisdelegationaswecanfindinthecanonsoftheCouncilofCarthage(419)investedwithecumenicalauthoritybythesecondcanonoftheCouncilinTrullo

Inthesecondpartofthe18canonofCarthagewecanread

councilNoneofthesecouncilsareregardedinthehistoryoftheOrthodoxChurchasEcumenical(GeoffreyWilliamHugoLampeAPatristicGreekLexicon (OxfordClarendonPress1995)945)FortheCouncilof879‐880seeΠαύλουΜενεβίσογλουldquoἩἐνΚωνσταντινουπόλεισύνοδοςτοῦ879 (Ἁγίας Σοφίας)rdquo Ἐκκλησία και Θεολογία 6 (1985) 797‐816 Spyros Troianos ldquoByzantineCanonLawto1100rdquo inKennethPenningtonTheHistoryofByzantineandEasternCanonLawto1500collHistoryofmedievalcanonlaw4(CUAPress2012)149‐150JohanMeijerAsuccessfulcouncilofunionA theologicalanalysis of thePhotian synodof879ndash880 Thessalonike 1975 PSteacutephanou ldquoDeuxconcilsdeuxeccleacutesiologiesLes concilsdeConstantinopleen869et en879rdquoOrientaliachristianaperiodica 39 (1973)363‐407VPeri ldquoCegraveun concilio ecumenicoottavordquoAnnuariumHistoriaeConciliorum8(1976)53‐79MartinJugieldquoLesActesduSynodephotiendeSainte‐Sophie(879‐880)rdquoEacutechosdOrienttome37ndeg189‐190(1938)89‐99

60Lloyd G Patterson ldquoNikaia to Constantinople the theological issuesrdquo TheGreekOrthodoxTheologicalReview27no4(1982)399‐400

ldquoΔιὸ βεβαιωτέον ἐστὶν ἐν ταύτῃ τῇ ἁγίᾳ συνόδῳ ὥστε κατὰ τοὺς ἐνΝίκαιᾳὅρουςδιὰτὰςἐκκλησιαστικὰςαἰτίαςαἵτινεςπολλάκιςπρὸςὄλεθροντοῦλαοῦ παλαιοῦνται καθ᾽ εκαστον ἐνιαυτὸν σύνοδον συγκαλεῖσθαι πρὸς ἣνπάντες οἱ τῶν ἐπαρχιῶν τὰς πρῶτας καθέδρας ἐπέχοντες ἐκ τῶν οἰκείωνσυνόδωνδύοἢκαὶὅσουςἐπιλέξωνταιἐπισκόπουςτοποτηρητὰςἀποστείλωσινἵναἐντῇσυναχθείσῃσυνελεύσειπλήρηςεἶναιδυνηθῇἡαὐθεντίαrdquo61

ldquoCestpourquoiilfautreacuteaffirmerdanscesaintsynodequesuivantlesdeacutecisionsprisesagraveNiceacuteeunsynodedoitecirctreconvoqueacutechaqueanneacuteepourlesquestions eccleacutesiastiques dont les solutions tirent souvent en longueur augranddamdupeuplechreacutetienagravecesynodelestitulairesdespremierssiegravegesdelaprovincedoiventenvoyercommeeacutevecircquesdeacuteleacutegueacutesdeleursynodeprovincialdeuxeacutevecircquesde leurchoixoumecircmeplus afin que lassembleacutee reacuteunie puisseavoiruneautoriteacutepleineetentiegravererdquo62

AswecanseeinthecanonsofCarthagetheprincipleofrepresentativenessandthedelegationofacertainnumberofbishops(twoormore)toageneralcouncilarewellattested63ThispracticeiswellattestednotjustinthegeneralcanonicalTraditionoftheOrthodoxChurchbutintheparticularcanonicaltraditionoftheOrthodoxAutocephalousChurches

LetusgivetheexampleoftheRussianOrthodoxChurchAccordingtotheStatuteoftheRussianOrthodoxChurchchapterIIIart1

ldquoThe Bishopsrsquo Council shall be the supreme body of the RussianOrthodox Church in doctrinal canonical liturgical pastoral administrativeandothermattersconcerningboththeinternalandexternallifeoftheChurchand in maintaining fraternal relations with other Orthodox Churches anddefining the character of relationswithnon‐Orthodox confessions andnon‐Christianreligiouscommunitiesandthestateandsecularsociety64rdquo

TheOrthodoxChurchofRussiaparticipatedinthepre‐conciliarpreparatoryprocess65havingagreat influenceonthedraftingoftexts66Aftersigningall

61Georgios A Rhalles Michael Potles eds Σύνταγμα τῶν θείων καὶ ἱερῶν κανόνων vol 3(Athena1853)356

62Peacutericlegraves‑Pierre Joannou Disciplinegeacutenegraveraleantique (IIendashIXe s)12Lescanonsdes synodesparticuliers(IVendashIXes)CodificationcanoniqueorientaleFontiSeacuterie1(RomaGrottaferrata1962)233

63For the use of the words ldquoτοποτηρησία (delegation)rdquo and ldquoτοποτηρητής (delegate)rdquo seePavlosMenevisogluΛεξικόντωνιερώνκανόνων(KateriniΕπέκταση2013)310

64httpsmospatruendocumentsustaviii65Andrei Desnitsky lsquoDie Russische Orthodoxe Kirche vor dem Panorthodoxen KonzilrsquoReligionundGesellschaftinOstundWest2(2016)7ndash8SergeiChapninlsquoDasPanorthodoxeKonzilohneRussischeOrthodoxeKirchersquoReligionundGesellschaftinOstundWestDieOrthodoxeKirchenachdemKonzil11(2016)11ndash13AndreyShishkov lsquoEinigeBesonderheitenderPositionderRussischenOrthodoxenKircheimpanorthodoxenvorkonziliarenProzessrsquoUnaSancta2(2015)119ndash29

66NicolasKazarianlsquoВсеправославныйсоборформированиеновойправославнойгеополитики(ThePan‐OrthodoxCouncilShapingNewOrthodoxGeopolitics)rsquoГосударстворелигияцерковьвРоссииизарубежом1(2016)102ndash26

RĂZVANPERȘA

thedraftdocumentsattheSynaxisofPrimatesinJanuary2016theOrthodoxChurchofRussiasubmittedthesetextsfordebatetotheBishopsrsquoCouncilthesupremebodyof theRussianOrthodoxChurch inmattersofdoctrinal canonicalliturgicalpastoralandinmaintainingfraternalrelationswithotherOrthodoxChurches summoned on February 2‐3 201667 At the Bishopsrsquo Council wereinvited354bishopsfrom293diocesesfromRussiaUkraineBelarusMoldaviaAzerbaijanKazakhstanKyrgyzstanLatviaLithuaniaTajikistanTurkmenistanUzbekistanEstoniaandldquoalsofromfarabroadcountrieswiththediocesesoftheRussianOrthodoxChurchrdquo68Morethan320bishopsattendedtheBishopsrsquoCouncilIn his report read before the Bishopsrsquo Council Patriarch Kirill highlighted theimportanceoftheagenda69ofthefutureHolyandGreatCouncilbutalsoofitspan‐orthodoxcharacterifalltheOrthodoxChurchesattendtheCouncil70InadditionheunderlinedthatthefutureCouncilofCreteisnotanecumenicalonebutonlythereceptionmakestheCouncilaecumenicaloneandshowedthat theCouncilwill not take doctrinal decisions nor introduce innovations into the liturgical orcanonicallifeoftheChurchPatriarchKirillsreportanalyseseachdocument71RegardingthedocumentldquoRelationsoftheOrthodoxChurchwiththeRestofthe ChristianWorldrdquo PatriarchKirill said ldquolsquoCertainly no union of the OrthodoxChurch with the non‐Orthodox is evenmentioned in the documentrsquordquo72 ThedocumentldquoTheMissionoftheOrthodoxChurchinTodayrsquosWorldrdquo73isconsideredbythePatriarchoftheRussianOrthodoxChurchasldquothekeydocumentonthe

67NicolasKazarianlsquoВсеправославныйсоборформированиеновойправославнойгеополитики(ThePan‐OrthodoxCouncilShapingNewOrthodoxGeopolitics)rsquoГосударстворелигияцерковьвРоссииизарубежом1(2016)102ndash26AndreiDesnitskylsquoDieRussischeOrthodoxeKirchevordemPanorthodoxenKonzilrsquoReligionundGesellschaftinOstundWest2(2016)7ndash8

68httpsmospatruen20160202news12765569ldquoHisHolinessnotedthedocumentaffirmsforthefirsttimeonthepan‐Orthodoxscaletheobligatorycharacterof theNativity theApostlesrsquoand theDormition fastswhichwerenotmentionedunlikeLentinancientsacredcanonsrdquohttpsmospatruen20160202news127681

70ldquolsquoThereceptionbythewholeChurchofaparticularCouncilhasalwaysbeengradualandlsquoaschurchhistoryshowsnoCouncilcouldimposeitsdecisionsontheChurchiftheyprovedtobe rejected by the people of God if there was no all‐church reception of a Councilrsquosresolutionsrsquo For this reason no Ecumenical Council became such only by the fact of itsconvocation its real significancebecame clear only after some sometimes very long timerdquohttpsmospatruen20160202news127677

71ldquoWedonotcallEcumenicaltheforthcomingHolyandGreatCounciloftheOrthodoxChurchUnlike ancient Ecumenical Councils it is not called to make decisions on doctrinal issuesbecause suchweremade long ago and are not subject to revision It is not called either tointroduce any innovation in the liturgical life of the Church and her canonical orderrdquohttpsmospatruen20160202news127677

72httpsmospatruen20160202news12768373For an overview of the document see Alexander Agadjanian lsquoПравославный взгляд насовременный мир Контекст история и смысл соборного документа о миссии Церкви(OrthodoxVisionoftheModernWorldContextНistoryandMeaningoftheSynodalDocumentonChurchMission)rsquoГосударстворелигияцерковьвРоссииизарубежом1(2016)255ndash79

agendaoftheHolyandGreatCouncilrdquo74butthedocumentonMarriageanditsimpedimentswasregardedwithscepticismbecauseofthelackofconsensus75As a conclusion Patriarch Kirill pointed out that the great majority of theproposalsmadebytheRussianOrthodoxChurchinthepreconciliarpanorthodoxprocesswereaccepted76thusbeingpleasedwiththedocuments

At the endof theBishopsrsquo Council on February 3rd 2016more than320RussianbishopsissuedandsignedtheofficialdocumentoftheOrthodoxChurch of Russia regarding the Holy and Great Council of Crete77 In thesecondparagraphofthedocumentwecanreadthefollowing

ldquo2TheBishopsrsquoCouncilstateswithsatisfactionthatall thenecessary

amendments and additions have beenmade to the Pan‐Orthodox CouncilrsquosdraftdocumentsinaccordancewiththepropositionsoftheRussianOrthodoxChurch and other Local Orthodox Churches 3 The participants of theBishopsrsquoCouncilwitnessthatintheirpresentformthedraftdocumentsoftheHolyandGreatCouncildonotviolatethepurityoftheOrthodoxfaithanddonotdepartfromthecanonicaltraditionoftheChurchrdquo78

74ldquoHisHolinessPatriarchKirillbelievesthatitisthekeydocumentontheagendaoftheHolyandGreatCouncilAshenoteditwastheRussianOrthodoxChurchthatmadeherconsiderablecontributiontodrafting thedocument sincemanyof thesocial issuesraised in itwerealreadyaddressedintheldquoBasisoftheSocialConceptrdquoandherotherimportantdocumentsrdquohttpsmospatruen20160202news127683

75ldquoNevertheless the draft document did not suit all the Local Orthodox Churches andPatriarchatesofAntiochandGeorgiarefusedtosignitThefurtherfateofthisdocumentwillbedeterminedinthecourseofinter‐OrthodoxconsultationsbeforetheCouncilrdquohttpsmospatruen20160202news127688

76ldquoInthecourseofpreparationsforthePan‐OrthodoxCouncilincludingthosemadeattheSynaxisofthePrimatesinJanuaryinChambesymostoftheproposalsmadebytheRussianOrthodoxChurchwereapprovedHisHolinessPatriarchKirillofMoscowandAllRussiastatedForinstancetheCouncilwilltakeplacenotinIstanbulbutinOrthodoxGreeceonCreteIslandtheissueofcalendaronwhichthereisnoconsentwillnotbeconsideredatallconcerningtheissueofthediptychsthelong‐statedidea of the Moscow Patriarchate that respect should be shown for the historically establishedpeculiaritiesofChurchesandeachofthemshouldhavetherighttouseherowndiptych(whichisnotalways thepracticeasHisHoliness testified) is considered fair lsquoFinally theSynaxisapproved thedecisionweproposedlongagotogetallthedraftdocumentsofthefutureCouncilpublishedfortheinformationoftheepiscopateclergythereligiousandallthepeopleofGodrsquoPatriarchKirillstressedlsquothis is what we have done immediately as all the Councilrsquos draft documents have already beenpublished on the websites of theMoscow Patriarchate and the Department for External ChurchRelationsSoeveryonecanreadthemrsquordquohttpsmospatruen20160202news127697

77httpwwwpatriarchiarudbtext4367700html78ldquo3 Члены Архиерейского Собора свидетельствуют что в своем нынешнем видепроектыдокументовСвятогоиВеликогоСобораненарушаютчистоту православнойверыинеотступаютотканоническогопреданияЦерквиrdquohttpwwwpatriarchiarudbtext4367700html For the English translation see httpswwwpravoslavieruenglishprint90510htm

RĂZVANPERȘA

In the same document (paragraph 4) the Bishopsrsquo Council charged theHolySynodoftheRussianOrthodoxChurchwiththeformingofadelegationoftheRussianChurchforitsparticipationintheHolyandGreatCouncilSodespitethis general decision of theBishopsrsquo Council the supremebody of theRussianOrthodoxChurchtheHolySynodoftheRussianOrthodoxChurchldquoconsistedoftheChairmanndashthePatriarchofMoscowandAllRussia(ortheLocumTenens)ninepermanentmembers and five temporarymembers summoned from among thediocesanbishopsrdquo(ChapterVart3oftheStatute)decidedonJune132016nottoparticipate in the Holy and Great Council of the Orthodox Church79 How is itpossible that the decision of almost all of the bishops of the Russian OrthodoxChurchbeoverturnedbythedecisionof15bishopsIfweconsidertheprincipleof representativeness and the delegation of a certain number of bishops forparticipationinaCouncil(heretheHolySynodoftheRussianOrthodoxChurch)as uncanonical and against the Tradition of the Church as the detractors of theCouncilofCretesaidthenthedecisionsoftheCouncilofCarthageandthedecisionsoftheHolySynodoftheRussianOrthodoxChurchshouldbeconsideredasuncanonicalButifwecannotconsiderthosedecisionsasuncanonicalitmeansthatthedelegationofbishopsandtheprincipleofrepresentativenessarecanonical realities in totalaccordancewiththeOrthodoxtraditionoftheChurchandvalidmanifestationsofsynodality

TheCouncilofCreteaCouncilwithoutlaymenandmonastics

AnotheraccusationraisedbythedetractorsoftheCouncilwasthattheCouncilofCretewasexclusivelyaCouncilofbishopsemphasizingthe fact thatclergymonasticsandlaymenweretotallybypassedinthepreconciliarpreparatoryprocessandinthesessionsoftheHolyandGreatCouncil80SomeofthetheologiansevenaskedforatotalrepresentativenessnotjustofmenandwomenbutofallsocialcategoriesTheecumenicalcouncilisanuniversalexpressionofsynodalitywithgeneraldoctrinalcanonicalandeschatologicalvalueItisaspecialeventinthehistoryoftheChurchbutisbasedonsynodalitydevelopedatlocalregionalanduniversallevelsInthehistoryoftheChurchwecanfindmanytypesofcouncilfrommixedoneswhere the laityandclergywere involvedwitha consultativevotebutneverwithadeliberativevote81 tocouncilsofbishops(σύνοδοςτῶν

79httpsmospatruen20160613news13289780Athanasios Anastasiacuteou lsquoParticiparea clerului și a poporului Un Sinod Panortodox fără pliromaortodoxărsquo in ldquoSfacircntulşiMareleSinodrdquo(Creta2016)Icircntreprovidențășieșec ed Tatiana Petrache(OradeaEdituraAstradrom2016)135ndash46

81Liviu StanMireniiinBisericăimportanțaelementuluimireaninBisericășiparticiparealuilaexercitarea puterii bisericești Studiu canonic ‐ istoric (Sibiu 1939) 117 For the GermantranslationseeLiviuStanDieLaieninderKircheeinehistorisch‐kirchenrechtlicheStudiezurBeteiligungderLaienanderAusuumlbungderKirchengewalt(Ergon2011)

ἐπισκόπων)asthe37apostoliccanonsconfirmandimposeitasaruleintheChurch82wherelaityandclergywererepresentedbytheirbishop83AccordingtoOrthodoxsynodalitythebishoprepresentsinthecouncilofbishopshisentireChurchbecausehisparticipation isbasedonsynodalityat the local levelwhereclergyandlaityarepresentAsregardingthefirstecumenicalCouncilSocratessaidinthefirstbookofhisChurchHistorythatattheCouncilofNicaealdquomanyofthelaitywerealsopresentwhowerepracticedintheartofreasoningandeacheagertoadvocatethecauseofhisownpartyrdquo84Overtime theparticipationof laityandclergy in theCouncils fadeaway theonly laymenpresent in theCouncilsweremembersofByzantinebureaucracyandaristocracy85ComingbacktotheCouncilofCrete ifweanalyse the listsofparticipants in thePre‐conciliarPan‐orthodoxConferencesandintheHolyandGreatCouncilwecanobservethefollowingForexampleinthe4thPre‐ConciliarPan‐orthodoxConferenceheldinChambesy(June6‐132009)participated41delegatesoftheAutocephalousChurchesincluding22bishops3archimandrites8priests8laymen86Inthe5thPan‐OrthodoxPre‐ConciliarConferenceinChambesy(October10‐172015)participated49delegatesoftheLocalChurchesincluding27bishops6archimandrites7priests1archdeacon7laymentheologians1monkallascounsellorsofbishopswiththeright to speakdebateandvote87Regarding thenumberofmembersof theHolyandGreat

82D Cummings transTheRudder(Pedalion)oftheMetaphoricalShipoftheOneHolyCatholicandApostolicChurchofOrthodoxChristiansldquoλζΔεύτεροντοῦἔτουςσύνοδοςγινέσθωτῶνἐπισκόπωνκαὶ ἀνακρινέτωσαν ἀλλήλως τὰ δόγματα τῆς εὐσεβείας καὶ τὰς ἐμπιπτούσας ἐκκλησιαστικάςἀντιλογίας διαλυέτωσαν απαξ μέν τῇ τετάρτῃ ἑβδομάδι τῆς Πεντηκοστῆς δεύτερον δέὙπερβερεταίουδωδεκάτῃrdquo

83FortheministryoflaityintheChurchseeGeorgeNahaslsquoThePan‐OrthodoxCouncilSuggestionsfora Church on the Moversquo St Vladimirrsquos Theological Quarterly 60 no 1ndash2 (2016) 299ndash305 JohnChryssavgis ldquoThe Status and Ministry of the Laity in the Orthodox Churchrdquo Sobornost 17 no 1(January11995)82‐84AntonCVrameOneCallinginChristTheLaityintheOrthodoxChurch(InterOrthodox Press 2005) N Karmiris The StatusandMinistry of theLaity in theOrthodoxChurch(Brookline Holy Cross Orthodox Press 1994) Hieronymus L Kotsonis ldquoDie Stellung der LaieninnerhalbdeskirchlichenOrganismusrdquoinPanagiotisBratsiotisDieorthodoxeKircheingriechischerSicht(Stuttgart1970)298‐322StaikosMichaelldquoDieStellungderLaieninderOrthodoxenKircherdquoTheologia61(1999)73‐95BartholomaiosArchondonisldquoTheParticipationoftheLaityintheSynodoftheGreek‐ByzantineChurcherdquoKanon3(1977)33‐38AnapliotisAnargyrosldquoDieTeilnahmederLaienanderKirchenverwaltungderOrthodoxenKircheamBeispieldesRussischenRumaumlnischenundBulgarischenPatriarchatesinWilhelmReesUnverbindlicheBeratungoderkollegialeSteuerungKirchenrechtlicheUumlberlegungenzusynodalenVorgaumlngen(FreiburgimBreisgau2014)231‐245

84ldquoΣυμπαρῆσανδὲλαϊκοὶπολλοὶδιαλεκτικῆςἔμπειροιἐνἑκατέρῳμέρεισυνηγορεῖνπροθυμούμενοιmiddotrdquoPatrologiagraecacursuscompletusvol6764

85Bartholomaios Archondonis ldquoThe Participation of the Laity in the Synod of the Greek‐ByzantineChurcherdquoKanon3(1977)33‐38

86SecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedIVeConfeacuterencepanorthodoxepreacuteconciliaireActes(6‐13juin2009) Synodika XII (Chambeacutesy‐Genegraveve CentreorthodoxeduPatriarcatŒcumeacutenique2015)9ndash10

87SecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015SynodikaXIII(Chambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2016)9ndash10

RĂZVANPERȘA

Councilaswesaidtherewere163bishopsand2consultantbishopsObservingthispre‐conciliarpracticeofthePan‐OrthodoxConferencestheOrganizationandWorkingProcedureoftheCouncil provided the possibility that the delegations ofeach Autocephalous Church can be accompanied by six special consultants andthreeassistantsmonksclergyor laymen88withouttherighttovoteortospeakduringtheplenarysessionsoftheCouncilHowevertheywereofferedaccordingto the Organization andWorking Procedure the right to speak in the SpecialCommissionsandduringthesessionsoftheSecretariatoftheCouncil89Thereforethe number of official consultants of all delegations sent to the Holy and GreatCouncilwas60 including20archimandrites19priests6deacons13 laymenie11menand2womenand2nuns90Animpressivenumberofstewardsand

88Art32fromtheProcedureldquoThedelegationsmaybeaccompaniedbyspecialconsultantsmdashclergymonasticsorlaypeoplemdashbuttheirnumbermaynotexceedsix(6)Invitationsarealsoextendedtothree(3)assistants(stewards)foreachautocephalousOrthodoxChurchrdquo

89Art33fromtheProcedureldquoThespecialconsultantsmayattendtheCouncilrsquosplenarysessionsmdashwithouttherighttospeakortovotemdashandareexpectedtoassisttheCouncilrsquosSecretariatortheCouncilrsquosCommitteeswiththerighttospeakandexercisespecialfunctionsassignedtothem

90As Archimandrite participated 1 Very Reverend Archimandrite Tikhon Abbot of StavronikitaMonasteryofMountAthos2VeryReverendArchimandriteBartholomewSamarasChief‐Secretaryof theHolyandSacredSynodof theEcumenicalPatriarchateandSecretarytotheHolyandGreatCouncilrsquos President 3 Archimandrite Paisios (Larentzakis) 4 Archimandrite Peter (Parginos) 5Archimandrite Christophoros (Mousa) 6 Archimandrite Damianos (Panou) 7 ArchimandriteNikodemos (Skrettas) 8 Archimandrite Chrysostomos (Nasis) 9 Archimandrite Ieronymos(Delioglou) 10 Archimandrite Sava (Janjic) of the Visoki Dečani monastery 11 ArchimandriteNicodemus (Kosovits) of the Krka monastery 12 Archimandrite Ioannis (Ioannou) Igumen ofMonasteryofStBarnabas13ArchimandriteBenedict(Ioannou)DirectorofStBarnabasSeminary14 Archimandrite Papagrigorios (Ioannidis) 15 Archimandrite Gregory (Mousouroulis) 16Archimandrite Augustinos (Kkaras) 17 Archimandrite Ignatius (Sotiriades) Secretary Inter‐OrthodoxRelations18ArchimandriteCherubim(Moustakas)AssistantInter‐OrthodoxRelations19ArchimandriteSeraphim(Šemjatovskyacute)20ArchimandriteAndreasAspriestsparticipated21Reverend Protopresbyter of the Throne Ecumenical Konstantinos Myron (Germany) 22Protopresbyter Athenodoros Papaevropiadis 23 Protopresbyter Joseph Kwame Labi Ayete 24ProtopresbyterGeorgiosDragas25Protopresbyter‐StaurophorDrZoranKrstic26ProtopresbyterGajaGajic27PrprofdrViorelIoniţă28PrŞtefanAbabei29PrMichaelTiţa30PrPatriciuDorinVlaicu31PrNicolaeDascălu32ProtopresbyterAdamantiosAugoustidisGeneralVicaroftheHolyArchdioceseofAthensAssociateProfessorofTheologyUniversityofAthens33ProtopresbyterBasilKalliakmanisProfessorofTheologySchoolofThessaloniki34ArchpriestAnatolSzymaniuk35ArchpriestAndrzejKuźma36Protopresbyter JaniTrebicka37FatherAnastasiosBendo38Archpriest Milan Gerka Secretary of the Holy Council 39 Archpriest Michal Švajko As deaconsparticipated40DeaconEmmanuelKamanua41DeaconCyprianKountouris42DeaconMichaelNicholaou43ArchdeaconPawełTokajuk44ArchdeaconMaximDurila45DeaconKirilSarkissianAs laymenparticipated 46Mr PanteleimonVingasArchonGrandChartophylax of theHoly andGreat Church of Christ (Constantinople) 47 Dr Panagiotis Tzoumerkas Professor UniversityEcclesiasticalAcademyofThessaloniki48ProfessorTheodorosYiangou49MrVladanTatalovićAssistant Professor at Faculty of Orthodox Theology Belgrade University 50 Dr IonuţMavrichiPatriarchConsultant51MrMichael Spyrou Secretaryof theHolyCouncil52MrGeorgeFiliasProfessorofTheologyUniversityofAthens53Mr JarosławCharkiewicz journalist54Mr JerzyBetlejkointerpreter55MrPiroKondili56DrDion(Vasil)Tushi

assistants fromeachdelegation is added to thisnumberAlthough insufficientlyrepresenteditisworthmentioningtheparticipation91of6women92intheHolyandGreatCouncil fourofwhomwereofficialconsultantsofbishopsand twoasassistants in theofficialdelegationsEventhePressOfficerof theHolyandGreatCouncilwasawomanAngelaKarageorgouAlthoughwedidnothavesomanywomenparticipatingintheHolyandGreatCouncil itshouldbenotedthat therewerenowomenat anyecumenical council93 except for theSeventhEcumenicalCouncilsummonedbyIreneEmperorofConstantinopleasshecalledherself94Having this in mind we cannot say that clergy monastics and laymen werebypassed in thepreconciliarpreparatoryprocessand in thesessionsof theHolyandGreatCouncilByreadingtheActsofthePre‐conciliarPan‐OrthodoxConferenceswecanseethegreatroleofthelaymentheologiansthattheyhadintheprocessofpreparationoftheHolyandGreatCouncil

ConclusionsTheerroneousunderstandingof theecclesiologicalproblemof those

who consider the lack of participation of all bishops in the Holy and GreatSynodasardquodeviationrdquofromsynodalitycomesfromtheirmisunderstandingoftheconceptofrdquoecumenicityrdquoandrdquosynodalityrdquo

Thenumberofbishopsparticipatingintheecumenicalcouncilsisnotatruecriterionofecumenicityandthedelegationofbishopsandtheprincipleof representativeness are canonical realities in total accordance with theOrthodoxtraditionoftheChurchandvalidmanifestationsofsynodality

IntheCouncilofCrete163participatedbishopsaswellasclergymonasticsandlaitytheentireChurchbeingrepresentedintheHolyandGreatCouncil

91FortheparticipationofwomenintheHolyandGreatCouncilseeCarrieFrederickFrostSetal lsquoWomenandtheGreatandHolyOrthodoxCouncilrsquo inTowardtheHolyandGreatCouncilTheologicalReflectionsedNathanaelSymeonides(NewYorkDepartmentofInter‐OrthodoxEcumenticalandInterfaithRelations2016)133ndash36

92In the Holy and Great Council participated the following women 1 Dr Elizabeth ProdromouProfessor (USA) 2Mrs SonilaReumlmbeci (formermember of the Presidency andof the CentralCounciloftheCEC2009‐2013)3VeryReverendSisterTheoxeniAbbessoftheHolyPatriarchalandStavropegicMonasteryoftheLife‐GivingSpring(Chrysopigi)Chania4NunRakelaDervishi5Ms Iveta Stacova (interpreter) 6RodiKratsa‐TsagaropoulouVice‐presidentof theEuropeanParliamentNatalliaVasilevichlsquoDieStilleDerFrauenAmHeiligenUndGroszligenKonzilrsquoReligionUndGesellschaft inOstUndWestDieOrthodoxeKircheNachDemKonzil 11 (2016) 22ndash24 and theinterviewhttpswwwgoarchorgen‐council‐included‐participation‐by‐women

93Carmel EMcEnroyGuestsinTheirOwnHouseTheWomenofVaticanII (EugeneWipf andStockPublishers2011)51

94DominiqueBarbeIregravenedeByzancelafemmeempereur(Perrin1990)FortheRomaniantranslationseeDominiqueBarbeIrinaicircmpăratulBizanțuluitransIonDoruBrana(BucharestNemira2013)

RĂZVANPERȘA

RegardingtheissuesthatIhaveraisedtheCouncilofCreteisintotalaccordancewiththeCanonicalTraditionoftheOrthodoxChurch

REFERENCES

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Actesde laConfeacuterencedeschefsetdesrepreacutesentantsdeseacuteglisesorthodoxesautoceacutephalesreacuteunisagraveMoscouagravelrsquooccasiondelaceacuteleacutebrationsolennelledesfecirctesdu500egravemeanniversairedelrsquoautoceacutephaliedelrsquoEacutegliseorthodoxerusse8‐18juillet1948VolIndashIIMoscouEacuteddupatriarcatdeMoscou1950

AfanasʹevNikolai lsquoCanonsof theChurchChangeableorUnchangeablersquoStVladimirrsquosSeminaryQuarterly11no2(1967)54ndash68

Agadjanian Alexander lsquoПравославный взгляд на современный мир КонтекстисторияисмыслсоборногодокументаомиссииЦеркви(OrthodoxVisionof theModernWorldContextНistoryandMeaningof theSynodalDocumentonChurchMission)rsquoГосударстворелигияцерковьвРоссииизарубежом1(2016)255ndash79

Alberigo Giuseppe Conciliorum oecumenicorum generaliumque decreta editio criticaCorpusChristianorum1IstitutoperlescienzereligioseTurnhoutBrepols2006

AnargyrosAnapliotisldquoDieTeilnahmederLaienanderKirchenverwaltungderOrthodoxenKircheamBeispieldesRussischenRumaumlnischenundBulgarischenPatriarchatesinWilhelmReesUnverbindlicheBeratungoderkollegialeSteuerungKirchenrechtlicheUumlberlegungenzusynodalenVorgaumlngenFreiburgimBreisgau2014)231‐245

AnastasiacuteouAthanasioslsquoParticipareacleruluișiapoporuluiUnSinodPanortodoxfărăpliromaortodoxărsquo In bdquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșeceditedbyTatianaPetrache135ndash46OradeaEdituraAstradrom2016

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ArnaudovDimitar lsquoApportetreacuteceptionduSaintetGrandConcilersquoContacts255no68(2016)380ndash84

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KircheinderheutigenWeltrdquoCatholica71no1(2017)33ndash37BouteneffPeterlsquoAnnexe2 LesImplicationsdeLaMeacutethodeDuConsensusrsquoContacts

255no68(2016)419ndash22mdashmdashmdashlsquoTheGreatandHolyCouncilandTheImplicationsoftheConsensusMethodrsquo

In Toward the Holy and Great Council Theological Reflections edited byNathanaelSymeonides125ndash28FaithMattersSeries3NewYorkDepartmentofInter‐OrthodoxEcumenticalandInterfaithRelations2016

Briskina‐Muumlller Anna ldquoDas Konzil vonKreta als Anfang ‐ oderwas zu tun bleibtrdquoCatholica71no1(2017)72ndash85

CalivasAlkiviadisCrdquoTheDateofPaschatheNeedtoContinuetheDebaterdquoTheGreekorthodoxtheologicalreview35(1990)333‐343

CamelotPThEacutephegraveseetChalceacutedoineParisEacuteddelrsquoOrante1962ChapninSergelsquoLeConciledeCregraveteaeulieulesproblegravemesrestentrsquoContacts255no

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GesellschaftinOstundWestDieOrthodoxeKirchenachdemKonzil11(2016)11ndash13ChryssavgisJohnlsquoTowardtheGreatandHolyCouncilRetrievingaCultureofConciliarity

andCommunionrsquoStVladimirrsquosTheologicalQuarterly60no3(2016)317ndash32mdashmdashmdash Toward theHoly andGreat CouncilRetrieving a Culture of Conciliarity and

Communion Faith Matters Series New York Department of Inter‐OrthodoxEcumenticalandInterfaithRelations2016

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CummingsDTheRudder(Pedalion)oftheMetaphoricalShipoftheOneHolyCatholicandApostolicChurchofOrthodoxChristians=orAllthesacredanddivinecanonsasembodiedintheoriginalGreektextforthesakeofauthenticityandexplainedinthevernacularbywayofrenderingthemmoreintelligibletothelesseducatedChicagoOrthodoxChristianEducationalSociety1957

DesnitskyAndrei lsquoDieRussischeOrthodoxeKirchevordemPanorthodoxenKonzilrsquoReligionundGesellschaftinOstundWest2(2016)7ndash8

Документи Святого і Великого Собору Православної Церкви Крит 2016 transЮрій Вестель Дмитро Каратєєв Відкритий Православний УніверситетСвятоїСофіїПремудростіДУХIЛIТЕРА2016

lsquoEncyclical of the Holy and Great Council of the Orthodox Churchrsquo The CanadianJournalofOrthodoxChristianity11no3(September2016)71ndash94

lsquoEncyclical of the Holy and Great Council of the Orthodox Church Crete 2016rsquoTheEcumenicalReview68no2ndash3(December2016)291ndash304

FlogausRrdquoDasConciliumQuinisextum(6912)NeueErkenntnisseuumlbereinumstrittenesKonzilundseineTeilnehmerrdquoByzantinischeZeitschrift102(2009)25ndash64

Famereacutee Joseph lsquoldquoCommunionEccleacutesiale Conciliariteacute etAutoriteacuterdquo LeDocumentdeRavennersquoRevueTheacuteologiquedeLouvain40no2(2009)236ndash47

RĂZVANPERȘA

Famereacutee Joseph lsquoAutocephaly Questions from a Roman Catholicrsquo St VladimirrsquosTheologicalQuarterly60no1ndash2(2016)133ndash47

Frederick Frost S Carrie Susan Ashbrook Harvey Teva Regule Alexandra LobasSafchuk and Gayle EWoloschak lsquoWomen and the Great and Holy OrthodoxCouncilrsquoInTowardtheHolyandGreatCouncilTheologicalReflectionseditedbyNathanael Symeonides 133ndash36 New York Department of Inter‐OrthodoxEcumenticalandInterfaithRelations2016

Gheorghiu B rdquoDie Kalendarfragerdquo in Hamilkas S Alivizatos Procegraves‐verbaux dupremierCongregravesdeTheacuteologieOrthodoxeagraveAthegravenes29Novembre ‐6Deacutecembre1936AthenesPyrsos1939

Gusev Andrey lsquoИстория подготовки Всеправославного собора (History of thePreparation of the Pan‐Orthodox Council)rsquo ГосударстворелигияцерковьвРоссииизарубежом1(2016)127ndash64

Hallensleben Barbara ed Einheit inSynodalitaumltdieoffiziellenDokumentederOrthodoxenSynodeaufKreta18bis26Juni2016EpiphaniaMuumlnsterAschendorffVerlag2016

HallenslebenBarbaralsquoEinPanorthodoxesKonzil‐‐ohnedieOrthodoxenBerichtuumlbereinInternationalesKolloquiuminParisrsquoCatholica67no2(2013)97ndash100

mdashmdashmdash lsquoSister Churches Hermeneutical Principle within the Relationship amongChristian ChurchesAd Intra andAdExtrarsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)219ndash33

Heller Dagmar lsquoDas (Heilige und Groszlige) Konzil der Orthodoxen Kirchen 2016 aufKretainoumlkumenischerPerspektiversquoOumlkumenischeRundschau1(2017)59ndash72

HovorunCyrillsquoCritiqueoftheChurchthroughthePrismofthePanorthodoxCouncilrsquoΘεολογία87no1(2016)63ndash71

mdashmdashmdash Кунсткамера Великого и Ужасного (Curiosities of the Great and AwfulCouncil)МоскваХристианскийкнижныйклуб2016

IllertMartin lsquoDieBulgarischeOrthodoxeKircheunddieHeiligeundGroszligeSynodersquoOumlkumenischeRundschau1(2017)42ndash47

IoniţăViorelHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn2009 spreSfacircntulşiMareleSinodalBisericiiOrtodoxeBucureștiBasilica2013

mdashmdashmdash lsquoOn the Way to the Holy and Great Synod of the Orthodox Churchrsquo InOrthodoxieImDialogHistorischeUndAktuellePerspektiveneditedbyReinhardFlogaus and JenniferWasmuth 413ndash34 Arbeiten ZurKirchengeschichte 130BerlinWalterdeGruyternd

Ionița Viorel ed Towards the Holy and Great Synod of the Orthodox Church TheDecisionsofthePan‐OrthodoxMeetingssince1923until2009 Freiburg  BaselReinhardtFriedrich2014

IonițăViorelldquoAufdemWegzumHeiligenundGroszligenKonzilderorthodoxenKircherdquoUnaSancta2(2015)82‐92

IoniţăViorelldquoDerlangeWegzurHeiligenundGroszligenSynodederOrthodoxenKircheundseinePerspektivenrdquoCatholica71no1(2017)64ndash71

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Joannou Peacutericlegraves‑Pierre Discipline geacutenegraveraleantique (IIendashIXe s)12 Les canonsdessynodesparticuliers(IVendashIXes)CodificationcanoniqueorientaleFontiSeacuterie1RomaGrottaferrata1962

Jones Arnold H M The Later Roman Empire 284 ‐ 602  a Social Economic andAdministrativeSurvey2OxfordBlackwell1964

JugieMartinrdquoLesActesduSynodephotiendeSainte‐Sophie(879‐880)rdquoEacutechosdOrienttome37ndeg189‐190(1938)89‐99

KotsonisHieronymusldquoDieStellungderLaieninnerhalbdeskirchlichenOrganismusrdquoinPanagiotisBratsiotisDieorthodoxeKircheingriechischerSichtStuttgart1970

KallisAnastasiosAufdemWegzueinemHeiligenundGroszligenKonzileinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologieMuumlnsterTheophano‐Verlag2013

Karmiris N TheStatusandMinistryof theLaity in theOrthodoxChurch BrooklineHolyCrossOrthodoxPress1994

Kazarian Nicolas lsquoВсеправославный собор формирование новой православнойгеополитики(ThePan‐OrthodoxCouncilShapingNewOrthodoxGeopolitics)rsquoГосударстворелигияцерковьвРоссииизарубежом1(2016)102ndash26

KhulapVladimirlsquoPastoralProblemsofaReformoftheLiturgicalCalendarinRussiarsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)65ndash77

Khulap Vladimir ldquoDie Orthodoxe Kirche zwischen Universalitaumlt und EthnizitaumltAutokephalie Diaspora und die Beziehungen zwischen Konstantinopel undMoskaurdquoCatholica71no1(2017)38ndash43

KisicRadeldquoDieFundamentestaumlrkenEinKommentarzumDokumentdesKonzilsvonKretauumlberdieldquoBeziehungenderOrthodoxenKirchezuderuumlbrigenchristlichenWeltrdquoCatholica71no1(2017)52ndash59

LHuillierPeterTheChurchoftheAncientCouncilsTheDisciplinaryWorkoftheFirstFourEcumenicalCouncilsNewYorkStVladimirsSeminaryPress1996

Lamberz E DieBischofslistendesVIIOumlkumenischenKonzils (Nicaeum II) MuumlnchenVerlagderBayerischenAkademiederWissenschaften2004

LampeGeoffreyWilliamHugoAPatristicGreekLexiconOxfordClarendonPress1995LeemansJohanEpiscopalElectionsinLateAntiquityBerlinWalterdeGruyter2011Mey Peter de lsquoThe Role of the Observers during the Second Vatican Councilrsquo St

VladimirrsquosTheologicalQuarterly60no1ndash2(2016)33ndash51MichaelStaikosldquoDieStellungderLaieninderOrthodoxenKircherdquoTheologia61(1999)

73‐95MakridesVasiliosNldquoZwischenTraditionundErneuerungDasPanorthodoxeKonzil

2016angesichtsdermodernenWeltrdquoCatholica71no1(2017)18ndash32Mali Franz ldquoJulianischeBerechnungdesOsterdatumsundGregorianischerKalenderrdquo

OstkirchlicheStudien53(2004)309‐327MatsoukasGeorgeEedOrthodoxChristianityattheCrossroadAGreatCouncilofthe

ChurchndashWhenandWhyBloomingtoniUniverse2009MayGrdquoAnklage‐undZeugnisfaumlhigkeitnachderzweitenSitzungdesKonzilszuKarthago

vomJahre419rdquoTheologischeQuartalschriftCXL(1960)163‐205McEnroyCarmelEGuestsinTheirOwnHouseTheWomenofVaticanIIEugeneWipf

andStockPublishers2011

RĂZVANPERȘA

ΜενεβίσογλουΠαύλου rdquoΉἐνΚαρθαγένησύνοδοςτοῦ419rdquoAksum‐ThyateiraΆφιέρωμαειςτονάρχιεπίσκοπονΘυατείρωνκαιΜεγάληςΒρεταννίαςΜεθόδιονΛονδίνον1985

ΜενεβίσογλουΠαύλουrdquoἩἐνΚωνσταντινουπόλεισύνοδοςτοῦ879(ἉγίαςΣοφίας)rdquoἘκκλησίακαιΘεολογία6(1985)797‐816

MelloniAlberto lsquoLeSaintetGrandConciledeCregravete juin2016rsquoContacts255no68(September2016)323ndash37

mdashmdashmdashedTheGreatCouncilsoftheOrthodoxChurchesCrete2016CorpusChristianorumConciliorumOecumenicorumGeneraliumqueDecreta43Brespol2017

lsquoMenevisogluPavlosΛεξικόντωνιερώνκανόνωνKateriniΕπέκταση2013Meijer JohanAsuccessfulcouncilofunionAtheologicalanalysisofthePhotiansynod

of879ndash880Thessalonike1975MessageoftheHolyandGreatCounciloftheOrthodoxChurchrsquoTheCanadianJournal

ofOrthodoxChristianity11no3(September2016)57ndash70Moga Ioan lsquoErwartungen Und Anfragen an Die Heilige and Groszlige Synode Der

OrthodoxenKirchersquoCatholica69no3(2015)197ndash207NobleIvanalsquoQuelquesremarquesissuesduldquorestedumondechreacutetienrdquorsquoContacts255

no68(2016)348ndash51NobleIvanalsquoTheFutureoftheOrthodoxldquoDiasporardquo‐‐anObserverrsquosPointofViewrsquoSt

VladimirrsquosTheologicalQuarterly60no1ndash2(2016)171ndash88OeldemannJohanneslsquoDieHeiligeundGroszligeSynodederOrthodoxenKircheaufKretaEine

ersteEinordnungauskatholischerSichtrsquoOumlkumenischeRundschau201748ndash58mdashmdashmdashlsquoDieSynodalitaumltinderOrthodoxenKirchersquoCatholica70no2(April2016)133ndash48mdashmdashmdashlsquoKonzilaufKretarsquoHerderKorrespondenz70no3(March2016)25ndash28Oeldemann Johannes 1964‐ lsquoKonzil auf Kreta  die lang erwartete Panorthodoxe

SynodetrittimJuni2016zusammenrsquo2016OgitskyDPrdquoCanonicalnormsoftheOrthodoxEastercomputationandtheproblem

ofthedatingofPaschainourtimerdquoStVladimirsTheologicalQuarterly17no4(1973)274‐284

OhmeHeinzldquoSourcesoftheGreekCanonLawtotheQuinisextCouncil(6912)CouncilsandChurchFathersrdquoinKennethPenningtonTheHistoryofByzantineandEasternCanonLawto1500collHistoryofmedievalcanonlaw4CUAPress2012

Ohme Heinz ConciliumQuinisextumDasKonzilQuinisextum Fontes Christiani 82TurnhoutBrepols2006

OhmeHeinzDasConciliumQuinisextumundseineBischofsliste AKG 56 BerlinndashNewYorkWalterdeGruyter1990

Petrache Tatiana andMarius Pop eds bdquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșecOradeaEdituraAstradrom2016

Patterson Lloyd rdquoNikaia toConstantinople the theological issuesrdquoTheGreekOrthodoxTheologicalReview27no4(1982)pp399‐400

PeriV ldquoCegraveun concilio ecumenicoottavordquoAnnuariumHistoriaeConciliorum 8 (1976)pp53‐79

Pilipenko Evgeny ldquoZum Oumlkumene‐Dokument der Orthodoxen Synode auf KretaEinigeUumlberlegungeninReaktionaufdasReferatvonRadeKisicrdquoCatholica71no1(2017)60ndash63

PottThomaslsquoTheProblemofaCommonCalendarDoWeNeedtoReformOurLiturgicalCalendarorOurUnderstandingoftheTimeofSalvationrsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)79ndash89

Preda Radu lsquoOrthodoxy Confronted with Ethical Questions A Social‐TheologicalPerspectiversquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)235ndash47

PriceRichardTheActsoftheCouncilofChalcedon3SessionsXI‐XVIDocumentsaftertheCouncilAppendicesGlossaryBibliographyMaps Indices Liverpool LiverpoolUnivPress2010

Reijnen AnneMarie lsquoFasting‐‐Some Protestant Remarks ldquoNot by Bread Alonerdquo AnArgument for the Contemporary Value of Christian Fastingrsquo St VladimirrsquosTheologicalQuarterly60no1ndash2(2016)269ndash78

RhallesGeorgiosAPotlesMichaeledsΣύνταγματῶνθείωνκαὶἱερῶνκανόνωνvol2Athena1852

Richard Fregravere lsquoLrsquoespeacuterance drsquoune dynamique conciliairersquoContacts 255 no 68 (2016)338ndash41

RizkRaymond lsquoSaintetGrandConcileouConcilesourcedetension rsquoContacts255no68(2016)359ndash68

RuffieuxNoeumlllsquoUnconcileinacheveacutersquoContacts255no68(2016)391ndash97Secreacutetariatpour lapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeed

IVe Confeacuterence panorthodoxe preacuteconciliaire Actes (6‐13 juin 2009) SynodikaXIIChambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2015

mdashmdashmdashedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015SynodikaXIIIChambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2016

SerafimMitropolitulKythirelorșiAntikythirelorlsquoProblemeeclesialeșipastoralecaredecurg din neparticiparea tuturor episcopilor ortodocși la Sfacircntul și MareleSinodrsquo InbdquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșeceditedbyTatianaPetrache41ndash51OradeaEdituraAstradrom2016

Serafim Mitropolitul Pireului lsquoSalutul Icircnaltpreasfinţitului Serafim MitropolitulPireuluirsquo In bdquoSfacircntul şiMarele Sinodrdquo (Creta 2016) Icircntre providență și eșeceditedbyTatianaPetrache11ndash19OradeaEdituraAstradrom2016

ShishkovAndreacutelsquoSurleConciledeCregravetersquoContacts68no255(2016)376ndash79ShishkovAndreylsquoEinigeBesonderheitenderPositionderRussischenOrthodoxenKirche

impanorthodoxenvorkonziliarenProzessrsquoUnaSancta2(2015)119ndash29mdashmdashmdashlsquoСпорныеэкклезиологическиевопросыповесткиВсеправославногособораи

проблемаверховнойвластивПравославнойцеркви(ControversialEcclesiologicalIssuesofthePan‐OrthodoxCouncilAgendaandtheQuestionofSovereignPowerinthe Orthodox Church)rsquo ГосударстворелигияцерковьвРоссииизарубежом 1(2016)210ndash54

SollogoubPierrelsquoWhyaReformoftheEstablishedLiturgicalCalendarandoftheEasternDateIsNecessaryrsquoStVladimirrsquosTheologicalQuarterly60no1ndash2(2016)53ndash64

StanLiviuDieLaieninderKircheeinehistorisch‐kirchenrechtlicheStudiezurBeteiligungderLaienanderAusuumlbungderKirchengewaltErgon2011

mdashmdashmdashMirenii inBiserică importanțaelementuluimirean inBiserică șiparticiparealuilaexercitareaputeriibisericeștiStudiucanonic‐istoricSibiu1939

RĂZVANPERȘA

SteacutephanouPldquoDeuxconcilsdeuxeccleacutesiologiesLesconcilsdeConstantinopleen869eten879rdquoOrientaliachristianaperiodica39(1973)363‐407

SymeonidesNathanaeledTowardtheHolyandGreatCouncilTheologicalReflectionsFaithMattersSeriesNewYorkDepartmentofInter‐OrthodoxEcumenicalandInterfaithRelations2016

Synek Eva MariaDas lsquoHeiligeundGrosseKonzilrsquovonKreta Freistadt Verlag PloumlchlFreistadt2017

TenaceMichelina lsquoLeConcile‐pagedrsquohistoiredrsquounlivreouvertsurlemystegraveredelaSainteTriniteacutersquoContacts255no68(September2016)342ndash47

lsquoTextesofficielsadopteacutesparleConcilersquoContacts255no68(2016)255ndash322ThoumlleReinhardlsquoEinhohesIdealzahlteinenhohenPreisZurHeiligenundGroszligenSynode

derOrthodoxenKircheaufKretarsquoOumlkumenischeRundschau1(2017)6ndash11TroianosSpyrosrdquoByzantineCanonLawto1100rdquoinKennethPenningtonTheHistoryof

ByzantineandEasternCanonLawto1500collHistoryofmedievalcanonlaw4CUAPress2012

TselenghiacutedisDimitrioslsquoPoateunSinodalortodocșilorsăacordecaracterdeBisericăeterodocșilor și sădefineascădiferit identitateadepacircnă acumaBisericiirsquo InbdquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșeceditedbyTatianaPetrache99ndash109OradeaEdituraAstradrom2016

Tulcan Ioan lsquoLrsquoimportance du Saint et Grand Concile orthodoxe de CregravetersquoContacts255no68(2016)385ndash90

Valliere Paul lsquoСоборы как выявление Церквиrsquo Государство религия церковьвРоссииизарубежом1no34(2016)10ndash50

VasilevichNatallia lsquoDieSoziallehredesHeiligenundGroszligenKonzilsAufdemWegeineKirchefuumlrdieWeltzuwerdenrsquoOumlkumenischeRundschau1(2017)12ndash28

mdashmdashmdashlsquoDieStillederFrauenamHeiligenundGroszligenKonzilrsquoReligionundGesellschaftinOstundWestDieOrthodoxeKirchenachdemKonzil11(2016)22ndash24

ViscusoPatrickAQuestForReformoftheOrthodoxChurchThe1923Pan‐OrthodoxCongressAnAnalysisandTranslationof ItsActsandDecisions Berkeley Calif InterOrthodoxPress2006

Vlantis Georgios lsquoDie Angst vor dem Geist Das Heilige und Groszlige Konzil und dieorthodoxenAnti‐OumlkumenikerrsquoOumlkumenischeRundschau1(2017)32ndash41

VletsisAthanasiosldquoEinorthodoxerPrimatDieNeu‐GestaltungvonPrimatsvorstellungenunterwegszurEinberufungdesPanorthodoxenKonzilsrdquoUnaSancta2(2015)93‐118

Vletsis Athanasios ldquoFragmentierung oder oumlkumenische Oumlffnung der OrthodoxiePlaumldoyer fuumlreineneueBeziehungzwischenUniversalitaumltundLokalitaumltderKircherdquoCatholica71no1(nd)44ndash51

VrameAntonCOneCallinginChristTheLaityintheOrthodoxChurchInterOrthodoxPress2005PetcuCristianVasilelsquoTheTheologicalPremisesandCanonicalConsequencesofChurchSynodalityasReflected in theRavennaDocumentrsquo InternationalJournalofOrthodoxTheology5no2(2014)

WareKallistos lsquoTheEcumenicalCouncilsand theConscienceof theChurchrsquoKanonJahrbuchDerGesellschaftFuumlrDasRechtDerOstkirchenII(1974)217ndash33

YudinAlexeylsquoTематикаIIВатиканскогособораиповесткаВсеправославногособоравподготовительныйпериод параллелии различия (TheAgenda of Vatican IICouncil and of Pan‐Orthodox Council in the Preparatory Period Parallels andDifferences)rsquo Государство религия церковьвРоссиии зарубежом 1 (2016)165ndash81

ZonkerNorbertlsquoFragileEinheit nachdemKonzilvonKretableibtdieOrthodoxiezerstrittenrsquoHerderKorrespondenz70no8(August2016)9ndash10

Webpages

ldquoLetterofProtopresbyterTheodoreZisistoMetropolitanAnthimosofThessaloniki(March3 2017)rdquo entitled ldquoDefense and Declaration of Cessation of Commemoration ofBishoponAccountoftheTeachingofHeresyrdquoseehttpsorthodoxethoscompostdefense‐and‐declaration‐of‐cessation‐of‐commemoration‐of‐bishop‐on‐account‐of‐the‐teaching‐of‐heresy

HeersPeter(TheCouncilofCreteandtheNewEmergingEcclesiologyAnOrthodoxExaminationhttpsorthodoxethoscompostthe‐council‐of‐crete‐and‐the‐new‐emerging‐ecclesiology‐an‐orthodox‐examination)

HierotheosVlachosldquoInterventionandTextintheHierarchyoftheChurchofGreecerdquo(November2016RegardingtheHolyandGreatCouncilofCretehttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

httpwwwbg‐patriarshiabgnewsphpid=205494httpwwwpatriarchiarudbtext4367700htmlhttpwwwpatriarchiarudbtext4367700htmlhttpsmospatruen20160202news127655httpsmospatruen20160202news127677httpsmospatruen20160202news127677httpsmospatruen20160202news127681httpsmospatruen20160202news127683httpsmospatruen20160202news127688httpsmospatruen20160202news127697httpsmospatruen20160613news132897httpsmospatruendocumentsustaviiihttpswwwacademiaedu26715123Кирилл_Говорун_Кунсткамера_Великого_и_

Ужасного_Curiosities_of_the_Great_and_Awful_Council_Москва_Христианскии_книжныи_клуб_2016

httpswwwpatriarchateorgmessages‐asset_publisher9mdbt2FJgbY0contentid957805

httpsmospatruen20140309news99338httpswwwpatriarchateorgmessages‐

asset_publisher9mdbt2FJgbY0contentid957805httpswwwpravoslavieruenglishprint90510htmhttpswwwsimilarwebcomwebsiteholycouncilorgoverview

RĂZVANPERȘA

MarkovSmilenrdquoDecisionoftheBulgarianChurchApolicyofself‐imposedmarginalizationJune42016rdquohttpsobor2016churchbyinfoencommentsdecision‐of‐the‐bulgarian‐church‐a‐policy‐of‐self‐imposed‐marginalization

ΜητροπολίτηςΠειραιώςκΣεραφείμΧαιρετισμόςστηνΗμερίδαΑΓΙΑΚΑΙΜΕΓΑΛΗΣΥΝΟΔΟΣΜεγάληπροετοιμασίαχωρίςπροσδοκίεςrdquo

httpwwwimpantokratorosgrBACF6AA1elaspxΤσελεγγίδης Κ Δημήτριος rdquoΜπορεῖ μία Σύνοδος Ὀρθοδόξων νά προσδώσει

ἐκκλησιαστικότητα στούς ἑτεροδόξους καί νά ὁριοθετήσει διαφορετικά τήνἕωςτώραταυτότητατῆςἘκκλησίαςrdquohttpwwwimpantokratorosgrdatstoragedatE9DAC65Btselegidispdf

THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN

IRIMIEMARGA

ABSTRACT Synodality is the fundamental feature of the Orthodox ChurchReverend Prof Liviu Stan defined the synod principle as the order of Churchmanagement through councils both by hierarchical councils and through jointcouncilsThehighestmanifestationofChurchsynodalityistheecumenicalcouncilwhichparadoxically isnot legallynecessaryandhasnotbeen institutionalizedby the Church so it has the character of charism The special property ofEcumenicalCouncilwasestablishedonlybyitsso‐calledldquoreceptionrdquoofthewholeChurchreceptionwhichhasalsoacquiredthecharismofinfallibilityThemeetingofaHolyandGreatCounciloftheOrthodoxisthenaturalexpressionthatshowssynodality in the Orthodox Churchwhichmust operate at all times and in allplaces It becomesofficially recognizedonly by the reception processwhich isspontaneousandquietandcannotbeestimatedover lineartimeTheopinionsduringthereceptionprocesscannotbehurriedorstoppedcompelledorignoredThe decisions of aHoly and Great Panorthodox Council can be perceived as awholecanbeperceivedonlyinpartormaybecorrectedatalatermeeting

Keywords Church Orthodoxy synodality ecumenical council charismainfallibilityreceptiongeneralconsensus

ChurchSynodality

SynodalityisthefundamentalfeatureoftheOrthodoxChurchsoalmostany theologianwrotedirectlyor indirectly aboutsynodalityTheRomanianOrthodoxChurchremarked in thisrespect thegreatcanonistFrProfLiviuStan1 who wrote in his numerous studies on the synod principle basically

RevAssociateProfessorldquoLucianBlagardquoUniversityFacultyofOrthodoxTheologybdquoSaintAndreiŞagunardquoSibiuE‐mailirimiemargayahoode

1RevProfLiviuStanwasbornJuly111910inSocetHunedoaraCountythesonofRevIoanandMaria Stan Between 1916‐1928 he attended school inHunedoara Deva and Lugoj Between1928‐1932hestudiedattheFacultyofOrthodoxTheologyinCernăuţiBetween1930‐1932inparallelwithTheologyhealsoattendedtheLayFacultyinCernăuţiwhichhedidnotfinishHecamebacktoSibiuandMetropolitanNicolaeBălanofferedhimscholarshipsabroadinAthens

IRIMIEMARGA

definedastheorderofChurchmanagementthroughcouncilsbothashierarchicalcouncils and as joint councils2 In hiswork he has sought to emphasize theconciliarteachingandpracticeoftheChurchasdesiredbyChristTheSaviorandasithadbeeninstitutedbyTheHolyApostles

According toRevProfLiviuStan thepower thatsustains thewholeChurchisandremainssynodalityasthemostobviousexpressionofcommunioneitherattheultimatelevelthroughtheecumenicalcouncilorlocallyintegratingitintheGreatSynodthroughdifferentkindsoflocalcouncilsmixedorhierarchicalones

SynodalityisbasedontheprincipleofcommunionwhichisfoundatalllevelsofexistencestartingfromtheTriuneGodtothelastcreaturethatcannotlive insolitudeModelandsourceofallcommunionisTheHolyTrinitynamelythatperfectcommunionofTrinitarianPersons found in infinitemutual loveself‐experienceandcontinuallygiventotheentirecreation

TheEcumenicalCouncil

ThehighestmanifestationofChurchsynodality istheecumenicalcouncilsoRev Prof Liviu Stan revealed abundantly in several studies itsmeaning andcanonicalvalueinChurchlifeFurtheronIjustwanttopointoutthefundamentalideasor answers to essential questions about this subjectwhichwe find inthecanonicalthinkingofthisgreatcanonist

Thus on what the ecumenical councilmeans Rev Prof Liviu StanwritesldquoTheEcumenicalCouncilswereoneofthebestformsofexpressionofthewholecommunitytheChurchachievedconsensusonmattersoffaithThese

WarsawRomeandMuumlnchenHegraduated fromhis theological studieswith thewell‐knownPhD thesis ldquoMirenii icircnBisericărdquo [Laymen in the Church] In 1937 Liviu Stan was appointedprofessoratAndreiȘagunarsquosTheologicalAcademyinSibiuIn1949RevProfLiviuStangotatransfer to the Theology Faculty in Bucharest As acknowledgement and reward for hiscontributiontoCanonicLawin1968hewasawardedthetitleofDoctorHonorisCausa intheTheologyFacultyofThessalonikiRevProfLiviuStanprematurelyleftthisworldin1973whenhewasonly63yearsoldbeingburiedinLugoj

2Rev PhD Prof Liviu Stan ldquoDespre principiile canonice fundamentale ale Ortodoxieirdquo [On theFundamental Canonical Principles of Orthodoxy] in Biserica şiDreptul Studiidedrept canonicortodox [The Church and the Law Studies on Orthodox Canon Law] vol III (Sibiu AndreianaPublishingHouse2012)19AspeechheldbyRevPhDProfLiviuStanattheceremonyawardingthe Doctor Honoris Causa title by the Thessaloniki University (Greece) the Greek text waspublishedinthemagazineΘεολογία39no1‐2(January‐June1968)5‐18itwastranslatedintoRomanianin2010byPhDDeaconŞtefanLTomarevisedbyRevPhDAssociateProfessorIrimieMarga and published for the first time inRomania in the volAutocefalialibertateşidemnitate[AutocephaliaFreedomandDignity](BucharestBasilicaRomanianPatriarchyPublishingHouse2010)18‐26

councilswereforthatperiodthehighestandmostcomprehensivemanifestationsof ecclesiastical authorityBut theChurchdidnot lack before theeraof theEcumenical Councils or between theEcumenical Councils or after their neededauthorityevenonewithnothinglessthanthatrepresentedbytheEcumenicalCouncils

LackofanEcumenicalCouncilorfailuretomeetanEcumenicalCouncildoesnotmaketheChurchmisshersupremeauthoritynamelymissitsqualityofowningallmeanswhichitwasendowedwithbyTheSaviorAndjustastheChurchusedvariousmeanstoaccomplishitsunanimousconsensusinordertoexpressitsinfallibilitythesamewayithasresortedeventodaytomeansithasfoundmoresuitabletoexpressitsfullauthoritytosolveproblemsofanykindwhichwouldrequiredecisionsandappropriateguidancerdquo3

Thereforetheecumenicalcouncilsparadoxconsistspreciselyinthefactthat even though they are the highest expression of exercising ecclesiasticalauthority still they have the character of necessity and have not beeninstitutionalizedbytheChurch

SpecificallyldquotheChurchhasnotdatedandinstitutionalizedanyoftheforms that itused toexpress itsgeneralconsensusonmattersrequiredby suchworkThismeansthatithasnotevendatedandinstitutionalizedtheEcumenicalCouncilalthough itdatedothercouncilsandofcourse it institutionalized themsettingspecificrulesoratleastsufficientlyclearwithregardtoallaspectsoftheirwork

It is well known that none of the ecumenical councils brought anydecision thatwas to define the character itself of the ecumenical council toestablishrulesforitsinstitutionalizationshowingeveninamoregeneralwaybutsufficientwhoisentitledtosummoningitwhohastherighttobepartofitwhohasadeliberativevoteandwhopossiblyhasonlyaconsultativevoteatsuchacouncilwhatproblemscanbeincludedonitsagendahowtomakedecisionsintheecumenicalcouncilhowtheyareapprovedandhowarethesedecisionsenforceably invested how they are applied in practice and especially whathappenswith thedecisionsof thosecouncilsmetasecumenical thatarenotacceptedbythewholeChurchorinotherwordsthatarenotenshrinedwiththelaquoreceptionraquoofthewholeChurch

In relation to all these matters only the practice of the ecumenicalcouncilsandsomewaysinwhichithasspokeninotherformsthathavebeen

3Rev ProfDr Liviu Stan ldquoImportanţa vechilor SinoadeEcumenice şi problemaunui viitor SinodEcumenicrdquo[TheImportanceoftheOldEcumenicalCouncilsandtheProblemofaFutureEcumenicalCouncil]inBisericaşiDreptulStudiidedreptcanonicortodox[TheChurchandTheLawStudiesonOrthodoxCanonLaw]volV(SibiuAndreianaPublishingHouse2014)48‐49initiallypublishedinthemagazineStudiiTeologice[TheologicalStudies]no3‐4(1972)190‐211

IRIMIEMARGA

usedforordainingtheChurchaffairsgiveussomeanswerswhosevalidityisbasedonwhatiscalledcustomarylaw

However the rules established based on customary law regardingecumenicalcouncilsdonotmentioninanycaseanythingabouttheexclusiveorevenlegitimaterightofKingsandevenlessofanysuchrightofpopestocallchairorapprovedecisionsofanykindatecumenicalcouncilsSimilarlytheysaynothingabouttheexclusiverightofbishopstobecalledunanimouslyandonlythemtotheecumenicalcouncilsandtobetheonlyonesthathaveadeliberativevoteinthemrdquo4

Whatisthecharacterofecumenicalcouncils

RevProfLiviuStananswers

ldquoNot being dated nor institutionalized in any other way ecumenicalcouncils are very exceptional forms for the work of the Church whosepracticerevealsthetruththattheyhavethecharacterofcharismswhichbytheirverynaturecouldnotbesubjecttoinstitutionalizationThereforeasthecharisms are not means of current work and available to ecclesiasticalauthoritiesbutonlyexceptionalgiftsoftheHolySpirit it isunderstoodthatany such attempt of ecclesiastical authorities to gather a new EcumenicalCouncilwillnotbepossibleunlessthedesireandeffortoftheecclesiasticalauthority will be blessed by doubling it by the Holy Spirit in the form ofcharisma so there can be said as was said in the Apostle Synod and TheEcumenicalCouncilslaquofor itseemedgoodtotheHolySpiritandtousraquoandnotviceversalaquoforitseemedtousandtotheHolySpiritraquo5

AnotherimportantquestionconcernstherelationbetweentheEcumenicalCouncil and the charism of infallibility relation that Rev Prof Liviu Stanconclusivelyexplains

ldquoThe church was infallible and expressed the infallibility ahead of anyecumenicalcouncilmeetingandbetweenecumenicalcouncilsandthetimeafterthelastecumenicalcouncilandthatcharacteristictobeandtoremaininfallibleisnotconditionedbythemeetingornotmeetingofanyecumenicalcouncil

InfallibilityisthenatureoftheChurchwhileanecumenicalcouncil isonlyoneoftheformsthatChurchinfallibilityisbroughttoexpressionbyItisnottheonlyformadoptedforthispurposeanddoesnothavethecharacterofnecessity inthesensethatwithout itTheChurchwouldreshapeorChurchinfallibilitywoulddiminish

4Ibid46‐475Ibid47‐48

ThecontinuousmeansthroughwhichtheChurchhasalwaysmanifestedinfallibilityisthewholeChurchconsensusnamelysettingtheentirebodyoftheChurch themystic bodyofChrist to agreementon anymatter concerning thepreservationprotectionanddefinitionofrevealedtruth()

ItisnotonlysurprisingbutalsoincomprehensiblethattheEcumenicalCouncilmanifestsjustasoneofthemeansbywhichtheChurchhasachievedconsensusHoweverthisisrealandnothingfoundedcanbeobjectedtothismeaningthattheEcumenicalCouncilmustbegivenrdquo6

Fromherearisesanotherfundamentalproblemnamelytheproblemofthe ecumenical councils reception by which they acquire the character ofinfallibilityHereRevProfLiviuStanwroteanexceptionalstudy7whichclearlyexplainsthatecumenicalcouncilsarenotecumenicalandinfallibleapriorithatisattheirgatheringbutonlyaposterioriaftertheyoccurredandwereperceivedthrough the unanimous consent of the Church Therefore reception is afundamental process in themanifestation of Church synodalitywithoutwhichanycouncilmaybequestionedThusRevProfLiviuStanwrites

ldquoIn the past of the Church and more specifically all the while theChurchwasnotdividedbytheGreatSchismof105412‐15synodstookplacethat their organizers would have wanted ecumenical but out of which theChurch has retainedonly seven in otherwords ldquoreceptionrdquo has establishedonly7ofthemasecumenical

ItisclearthereforethattheldquoreceptionrdquoisafactthatcannotbeerasedfromtheannalsofChurchhistoryBeingafactthatcanneitherbechallengednordespisedithastobeexplainedbeclearbecauseitisnotanyfactbutoneofparamountimportancefortheChristianconscienceforitsmaincomponentfaithforappreciatingthevalueofsuchafactoffaithandforChristianconscienceguidingoveraproblemwhichariseseventodayrdquo8

Howdidsynodreceptionoccur

ldquoChurch life history has shown that all the mentioned ldquoreceptionsrdquooccurredspontaneouslyinalongerorshortertimebutnotinorganizedformsorlegalordinancesand inanycase intoacommonplebiscitebut inanotheraplebiscitewhichhasitsrootsintheworkoftheHolySpiritWhodwellsinthe

6Ibid44‐457RevPhDProfLiviuStanldquoDesprelsquorecepţiarsquodecătreBisericăahotăracircrilorSinoadelorEcumenicerdquo[OntheChurchReceptionofEcumenicalCouncilDecisions] inBisericaşiDreptulStudiidedreptcanonic ortodox [The Church and The Law Studies on Orthodox Canon Law] vol II (SibiuAndreiana2014)65‐77 initiallypublishedinStudiiTeologiceXVIIno7‐8(September‐October1965)395‐401

8Ibid67

IRIMIEMARGA

Churchandpermanentlyassistsgivingpowerstopreservethetruefaithandkeepingitawayfromanymistakeinthismatterrdquo9

Followingtheoutlinedabove factsregardingtheEcumenicalCouncilonecandrawsixconclusionsnamely

1) First theveryecumenicalcouncils fromtheecumenicalunityeraoftheChurchacceptedassuchbyalmostallChristendomdonotdefinethemselves

2) Secondlynoneofthecouncilshasprescribedorestablishedrulesfortheinstitutionalizationoftheecumenicalcouncil

3) Third theydonothaveanecessitycharacter in theontological senseandthatisderivedfromtheircharismaticnature

4) Fourth ecumenical councils were only expressions of the generalconsensusoftheChurchandnotthefirstmeansorthemainmanifestationofthisconsensusfollowingitasasecondaryformorasasecondformsuccessivelytheso‐calledldquoconsensusecclesiaedispersaerdquo

5) FifththemaincharacteristicofanecumenicalcouncilgiventosomeoftheChurchcouncilsconvenedandmetunderthisnamehasbeenestablishedonlybytheirso‐calledldquoreceptionrdquofromthepartofthewholeChurch

6)FinallyalthoughtheywerenotandarenotindispensablefortheChurchintheontologicalsensehoweverinthesenseofcharismstheyarepossibleanytime

TheHolyandGreatPanorthodoxCouncil

Based on this clear vision of the ecumenical council Rev Prof LiviuStanwritesabout theHolyandGreatPanorthodoxCouncil the longawaitedonesincehistimeCentralideasinthisrespectareformulatedasanswerstothefollowingquestions

WhoaretherightfulmembersofthePanorthodoxCouncil

RevProfLiviuStananswers thatbasedonthedoctrineof faithofourChurch and on its ecumenical practice rightful members of a PanorthodoxCouncilareonlytheOrthodoxBishopsnamelythosewhoprofessthetruefaithasitiscontainedintheHolyScriptureandtheHolyTraditionandasdefinedbythe seven Ecumenical Councils which expressed the true faith of the wholeChurch Therefore those Bishops who although they have the apostolicsuccessionhoweverdonotprofessthetruefaithorareinaschismaticpositiontotheChurcharenotrightfulmembersofaPanorthodoxCouncil10

9Ibid7010RevPhDProfLiviuStanldquoCuprivirelaunviitorSinodEcumenicrdquo[OnaFutureEcumenicalCouncil]inBisericaşiDreptulStudiidedreptcanonicortodox[TheChurchandTheLawStudiesonOrthodoxCanonLaw]volVII(SibiuAndreianaandASTRAMuseum2016)419‐420initiallypublishedinOrtodoxia[Orthodoxy]no3‐4(1952)583‐603

WhocanconveneaPanorthodoxCouncil

RevProfLiviuStanwritesthatallinvitationstotheEcumenicalCouncilsweremadeinthepastbytheRomanByzantineemperorsattherequestorwiththe consentof themainhierarchical Seatsof theChurchToday there canbenoquestionofconveningapanorthodoxsynodbyanypoliticalchiefThusthetaskto convene a Panorthodox Council from the Byzantine Empire extinctionremainedentirelyontheshouldersofthecollegeandcouncilchiefsinthemostimportantSeatsinthechurchhierarchytheApostolicSeatsledbythepatriarchalthroneofConstantinople11HoweverasinrelationtojudicialreviewthereisnoprimacyofthisSeatitgoeswithoutsayingthatthetaskandtherighttoconveneapan‐Orthodox synoddoes not only belong to college chiefs of the fourEasternPatriarchies(ConstantinopleAlexandriaAntiochandJerusalem)buttothecollegeorcouncil composedofheadsofallAutocephalousOrthodoxChurches today12OnlybythemandateofthiscollegecaneitheroftheHeadsoftheAutocephalousOrthodoxChurchesreceivespecificallytoagivencasethetaskandjustificationtoconveneanecumenicalcouncilbutnot inhisownnamebutonbehalfofallotherPrimatesoftheparticularChurches

IfitistoconferthishonorandthisimportanttasktoanyoftheApostolicSeats or to any of the Primates of historical Patriarchates then of coursethesewouldhavehonorificpriorityascomparedtotheotherPrimatesoftheAutocephalousChurchesandamongthemfirstthePatriarchofConstantinopleButastheoldhonorifichierarchyndashnotthejudicialonendashofthehierarchicalSeatsin the Church was made on political considerations which today cannot beconsideredbasedonwhatno longerexistsweconsiderthat thismattermightproceedbyreversingtraditionfoundedonacertainsystemofrelationsbetweentheChurchandtheStatethatexistedintheByzantineempireandevenreplaceitbyajudgmentbasedonthatrealitywhichisthatintermsofimportancedignityandevensacrificeandsufferingthehighestvenerationorhonorbelongstotheJerusalem Seat the Holy City Patriarchal Chairwhere the Son of God13taughtsacrificedHimselfandsavedmankindOnecannotquestionbasedonthedogmaticteaching of the Orthodox Church and in the spirit of its canonical institutionswhetheranyprivilegemuchlessbyanycanonlawmightbelongtoasinglePrimateoftheOrthodoxChurchtocallapan‐Orthodoxsynodortakeotherdecisionsbyhisown power in connection with such a council He who would be tempted toacceptsuchasentencethatonelearnstogetherwiththeRomanCatholicsaboutajurisdictionalprimacyintheChurchwhichisaheresy14

11Ibid42012Ibid420‐42113Ibid421‐42214Ibid422

IRIMIEMARGA

WhocanparticipateinaPanorthodoxSynod

RevProfLiviuStanhastheopinionthatinallecumenicalcouncilsthereparticipatedbesidesbishopsasrightfulmembersalsoalargenumberofguestsclergyofotherranksofficialsscholarsofthetimebelieversandmonks

Moreoversigningthedecisionsoftheecumenicalcouncilswasnotonlyperformedbythebishopsbutalsobyotherpriestssomebeingtherepresentativesofabsentbishopsamongthoseinvitedandsomesigningintheirownpersonalnameandsometimesevenbysomemonks

That some ecumenical councils are given their name according to thenumber of bishopswho tookpart in theworks orhave signed their decisionsonlyshowsthattheyweretheprincipalmembersoftheecumenicalcouncilsandthroughthemthehierarchicalprinciplewasgivenexpressiontodecisionstakenbytheuniversalvoteoftheentirebodyofparticipantsinthosecouncils15

To define truths of faith and determine decisions of the ecumenicalcouncilsbelongingtosuperiorhierarchicalrankswasnotdecisivebuttheeducationandwisdomoftheecumenicalcouncilmemberswasItisenoughtoquotethecaseofdeaconAthanasius(laterStAthanasiustheGreat)presentintheFirstEcumenicalCouncil16

IsthereanydifferencebetweenaPanorthodoxSynodandtheEcumenicalCouncil

TheanswergivenbyRevProfLiviuStan is thatbythePanorthodoxSynod onemust understand only a limited hierarchical council or board ofchiefsorrepresentativesoftheAutocephalousOrthodoxChurchesandbytheecumenicalcouncilonemustunderstandthegeneralcounciloftheOrthodoxChurchcomposedofallitsrightfulmembersnamelyofallOrthodoxBishopsinapostolicsuccession17

WhatvaluejudgmentsmayhaveaPanorthodoxSynod

As the councilsoldpractice shows they took twokindsofdecisionsnamelydogmaticdecisionsandcanonicaldecisions18

15Rev PhDProf Liviu Stan ldquoImportanţa vechilor SinoadeEcumenice şi problemaunui viitorSinodEcumenicrdquo[TheImportanceoftheOldEcumenicalCouncilsandtheProblemofaFutureEcumenicalCouncil] inBisericaşiDreptulStudiidedreptcanonicorthodox [TheChurchandTheLawStudiesonOrthodoxCanonLaw]volV(SibiuAndreiana2014)76

16Ibid17PrProfDrLiviuStanldquoCuprivirelaunviitorSinodEcumenicrdquo[OnaFutureEcumenicalCouncil]inBisericaşiDreptulStudiidedreptcanonicortodox [TheChurchandTheLawStudiesonOrthodoxCanonLaw]volVII(SibiuAndreianaandASTRAMuseum2016)422

18Ibid423

CanonicaldecisionsofanecumenicalcouncilarevalidinthemselvesnamelybytheiractualmakingldquoHoweverdogmaticdecisionsofanecumenicalcouncilarenot valid in themselves but they generally become valid only after the entireChurch ‐withoutanyplebiscitebuttacitlyandspontaneously ‐ accepts them theChurchhavingonitswholethequalityofinfalliblypreservingtheteachingoffaithfortheChurchonlyinitsentiretyasamysteriousbodyofChristenjoysthefullandtruthfulassistanceoftheHolySpiritbeingablelikewisetacitlyorspontaneouslynot only to reject but also not accept namely refute dogmatic decisions of anycouncilrdquo19InotherwordstheratificationofdogmaticdecisionsistobemadebylaquoconsensusecclesiaedispersaeraquonamelybyparticularcouncilsandbythewholeChurchconsensus for it isclear that theauthorityof thePanorthodoxCouncil isderivedfromldquoconsensusecclesiaerdquoandthatbythisconsensusitisgenerallymeantthattheinfallibilityofitsdecisionsmightbechecked

AsaconclusionthecanonicalconceptofRevProfLiviuStanontheHolyandGreatPanorthodoxCouncilcanbesummarizedinthefollowingideas

1) ThemeetingofaHolyandGreatPanorthodoxCouncilisthenaturalexpressionofsynodalityintheOrthodoxChurchwhichistoactatalltimesandinallplaces

2)APanorthodoxHolyandGreatCouncilshallbeconvenedbyconsensusofalllocalOrthodoxChurches

3) InaHolyandGreatPanorthodoxCouncilnotonlyorthodoxbishopsareentitledtoparticipatebutalsotheologiansinvitedfromamongtheclergy(priestsanddeacons)monksorlaymen

4)AHolyandGreatPanorthodoxCouncilisentitledtomakebothdogmaticandcanonicaldecisionsbyuniversalunanimousvoteandnotofamajorityofallcouncilparticipantsrightfulmembersorguests

5) CanonicaldecisionsoftheHolyandGreatPanorthodoxCouncilmustbereceivedbylocalChurchcouncilsDogmaticdecisionsofaHolyandGreatPanorthodox Council must be received by local Church councils and throughthembythewholeChurchthroughthatldquoconsensusecclesiaedispersaerdquoReceptionbythegeneralconsensusofaPan‐OrthodoxSynodloadshimwiththecharismofinfallibility

6) SincerepraiseorfaircriticismagainstaPanorthodoxSynodbelongnaturallytothereceptionprocess

7) LocalchurchesmissingfromaHolyandGreatPanorthodoxCouncilmightaffectornotthiscouncilreceptionbythewholeChurchNoEcumenicalCouncilhadrepresentativesfromalllocalchurchesThelastwordisheldonly

19Ibid

IRIMIEMARGA

by ldquoconsensus ecclesiae dispersaerdquo belonging even to absent churches thatthecouncilcanbeacceptedorrejected

8) Theprocessofreceptionhasaspontaneousandtacitcharacterthattimecannotestimate therefore therushof fororagainstdecisionsmaydistortthe value of those decisions Similarly opinions issued within the receptionprocesscanbeneitherignorednorimposedorconstrained

9)DecisionsofaHolyandGreatPanorthodoxCouncilmaybeperceivedasawholetheymaybeperceivedonlyinpartormaybecorrectedatalatermeeting

REFERENCES

StanLiviuldquoCuprivirelaunviitorSinodEcumenicrdquo[OnaFutureEcumenicalCouncil]InBiserica şi Dreptul Studii de drept canonic ortodox [The Church and The LawStudiesonOrthodoxCanonLaw] volVII SibiuAndreianaandASTRAMuseum2016InitiallypublishedinOrtodoxia[Orthodoxy]no3‐4(1952)583‐603

mdashmdashmdash ldquoCu privire la un viitor Sinod Ecumenicrdquo [On a Future Ecumenical Council] InBisericaşiDreptulStudiidedreptcanonicortodox[TheChurchandTheLawStudiesonOrthodoxCanonLaw]volVIISibiuAndreianaandASTRAMuseum2016

mdashmdashmdash ldquoImportanţavechilorSinoadeEcumeniceşiproblemaunuiviitorSinodEcumenicrdquo[The Importance of the Old Ecumenical Councils and the Problem of a FutureEcumenical Council] InBiserica şiDreptulStudiidedreptcanonicorthodox [TheChurchandTheLawStudiesonOrthodoxCanonLaw]volVSibiuAndreiana2014

mdashmdashmdash ldquoDespre lsquorecepţiarsquo de cătreBiserică a hotăracircrilor SinoadelorEcumenicerdquo [OntheChurchReceptionofEcumenicalCouncilDecisions]InBisericaşiDreptulStudiidedreptcanonicortodox[TheChurchandTheLawStudiesonOrthodoxCanonLaw]volIISibiuAndreiana2014InitiallypublishedinStudiiTeologiceXVIIno7‐8(September‐October1965)395‐401

mdashmdashmdash ldquoDespre principiile canonice fundamentale aleOrtodoxieirdquo [On the FundamentalCanonicalPrinciplesofOrthodoxy]InBisericaşiDreptulStudiidedreptcanonicortodox [TheChurchandtheLawStudiesonOrthodoxCanonLaw]vol III SibiuAndreianaPublishingHouse2012

mdashmdashmdash ldquoImportanţa vechilor Sinoade Ecumenice şi problema unui viitor Sinod Ecumenicrdquo[TheImportanceoftheOldEcumenicalCouncilsandtheProblemofaFutureEcumenicalCouncil]InBisericaşiDreptulStudiidedreptcanonicortodox[TheChurchandTheLawStudiesonOrthodoxCanonLaw]volVSibiuAndreianaPublishingHouse2014 Initiallypublished inStudiiTeologice[Theological Studies]no3‐4 (1972)190‐211

mdashmdashmdash ldquoSpeech held at the ceremony awarding theDoctorHonorisCausa title by theTessalonikiUniversity (Greece)rdquoΘεολογία39no1‐2 (January‐June1968)5‐18Translated intoRomanianbyŞtefanLToma revisedby IrimieMarga inAutocefalialibertate şi demnitate [Autocephalia Freedom and Dignity] Bucharest BasilicaRomanianPatriarchyPublishingHouse201018‐26

THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENTldquoTHEIMPORTANCEOFFASTINGANDITSOBSERVANCETODAYrdquo

VENIAMINGOREANU

ABSTRACT In thispaperwewill try to showcaseduring the firstpart thechallenges of the contemporary world and the importance of fasting andduringthesecondpartwewillseehowthecanonicaltraditionaboutfastingwasestablishedinthedocumentTheImportanceoffastinganditsobservancetodayapprovedbytheHolyandGreatCouncilthattookplaceinCrete

KeywordsfastingHolyandGreatCouncilTraditionoftheOrthodoxChurchCanonLawcanons

Preliminaries

The preaching of the Gospel ldquoto all the peoplerdquo (Matthew 2819) wasassignedtotheApostlesandtheysetoutChristiancommunitiesforwhichtheyordinatedbishopsandpriests1

Duetoelementaryandnaturalreasonsthesecommunitiesorganizedatthebeginningin localandterritorialecclesiasticalcommunities thatwereperformingtheirculticactivityontheonehandundertheHebrewinfluencefollowingaseriesoftheprescriptionsoftheoldLawsandontheotherhandfollowing their own convictions appeared from the customs and practicesspecifictoeverynationSometimestheselocalpracticesappearedduetotheculturalization of the Gospel to generate conflicts between the faithful ofdifferent communities a fact thatwasmentioned in the apostolic erawhentheHolyApostlesgatheredatthesynodinJerusalemsetvalidprinciplesforalltheChristians(Facts15)

These norms stand for the totality of principles and norms that theMessiahgavetotheHolyApostlesandtheywereatthebasisoftheadministrativeandterritorialorganizationoftheecclesiasticalunitsoftheculticlifeandofthe

VeryRevAssistProfFacultyofOrthodoxTheologyBucharestE‐mailveniamingoreanugmailcom1NDurăBisericaicircnprimelepatrusecoleOrganizareaşibazeleeicanoniceOrtodoxia XXXIVno 3(1982)462

VENIAMINGOREANU

Churchmanagementensuringitdurabilityandindependence2comparedtothesecularlawsbecausetheonewhosetitispresentandworksthroughittilltheendof centuries (Matthew2820)and itspurpose isnotanearthlypassingonebutonesoteriological3

Howeverthelocalchurchesldquoestablishedinanethnicandgeographicframeworkrdquo4and their own customs by lawplayed a key role in setting outtheir conviction in the completion of the cultic life and the administrativeorganizationasintrinsicpartiesoftheUniversalChurch

OneofthepracticesrelatedtotheculticlifethatrequiredclarificationsonthepartoftheChurchistheonerelatedtotheinstitutionoffastingthatwearegoingtotalkaboutinthispresentation

ThisinstitutionontheonehanddevelopedinrelationtotheChristianholidays forwhichacertainspiritualpreparationwasrequiredthroughprayersthroughdifferentformsofabstinenceandfasting5withinacompleteliturgiccycle (the ecclesiastic year) alsowithin the one restricted liturgic (fasting daysduring theweekandoncertainholidays)andon theotherhandbycanons theChurchdescribed theway inwhichpeoplemust fast theperiodand the typeoffasting

Fastingwasdefinedbytheologiansasldquototalorpartialabstinencefromgoodandabundant food inparticularanimal foodThis isabodilysacrifice thatshouldbeunifiedwithbenefactionwithincensegiftscandlesetcbroughttothesanctuaryaswellaswithprayersbowsFastingisthebestwaytoconquerourselvesandbasedonthisvictorywewillconqueralsotheworldputintheserviceofsinandoftheconspiraciesofdevilrdquo6

Belowwewillnotstopontheclarificationsoffastingbutwewilltrytoshowcaseduringthefirstpartthechallengesofthecontemporaryworldandtheimportanceoffastingandduringthesecondpartwewillseehowthecanonicaltradition about fasting was established in the documentThe ImportanceoffastinganditsobservancenowadaysapprovedbytheHolyandGreatSynod

2ISBerednicovCursdedreptBisericesctransSilvestruBălănescubishopofHuşi(BucharestTypographybdquoCărţilorBisericeştirdquo1892)3

3VeaceslavGoreanuldquoPostul icircntradițiacanonicăaBisericiiRăsărituluirdquoLuminătorul86no5(2006)10‐22

4NicolaeDurăBisericaicircnprimelepatrusecolep4535IoanNFlocaDreptcanonicortodox legislaţieşiadministraţiebisericeascăvol II (BucharestEIBMBOR1990)159

6Nicodim SachelariePravilabisericească third edition (Bucharest PublishingHouse ParishValeaPlopului1999)382‐383IoanZăgreanMoralacreştinămanualpentruseminariileteologice(BucharestEIBMBOR1990)211‐212

THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip

TheChallengesoftheContemporaryWorldandtheImportanceofFasting

Contemporary society is marked by a profound crisis existing at alllevelsreligioussocialculturaleconomicpoliticaletcThisisduetothefactthatthemanofourdaysstrugglesinhisaspirationtowardabsolutefreedomputtinghistrustintherichnessandthepossibilitiesofhisrationalebreakingin thisway themetaphysicalandreligiousconnectionswith theCreatorandCenter of theworld himbecoming this center bdquothe egoof themodernmanwhopretendshimselftobeautonomousbecausehedoesnotadmitanyotherpowerbeyondtheboundariesofmankindThemanoftheXXIstcenturynolongerbelievesinGodbecausethisGodcannolongerexisttogetherwithhisautonomousegobecausethismanishisownGodrdquo7Inordertoovercomethiscrisis it isnecessarythatmancomebackandrespecttheTruthrevealedaswellastheorderoftheChurchincludingthepreceptsrelatedtofasting

Set for good by the ecclesiastical authority fasts stood for a livingreality in thespiritual lifeofChristiansThispracticebecamemandatory foranygoodChristianascanbeseeninthesecondecclesiasticalcommandmentldquoLetuskeepallthefastsduringtheyearrdquofastingbeingconsideredasameansofmoralandsalvationperfectionNeverthelesswiththepassageoftimesomeChristiansinthewesttheRomanCatholicsreducedfastingeasingtheexigencesrelatedtomethodandduration(allowingdairyproductstobeconsumedduringallthefasts)andtheprotestantsnearlyabolisheditunliketheOrthodoxChurchthatremainedfaithfultoitstraditionalpractice

Theserealitiesthatmarkedtheeasternandwesternworldsdeterminedthisduringthelatterdecadesofthelastcenturyundertheinfluenceofideologiesandof the lifephilosophyofmoreandmoreChristians toanalyseonceagaintheissueofobservingthecanonsconsideringthemoutdatedandinadequatetoecclesiasticallifeVeryfewfaithfultothetraditionhavingaconservatoryvisionunderstoodtoapplythecanonsandnotintheirspirit8Startingfromthisvisionwecantalkabouttwotrendsrelatedtothematteroffastingaliberalonethattends to reduce the rigour of fasting and adapt it to the social life that hasbecomemoreandmoresecularizedAsecondtrendistheconservatoryonethatimposestheobservanceof fastsastheywerecommandedbytheChurchinthefirstmillenium

BasedonthesepreoccupationsitwasnoticedthatnotonlytheChurchrecommendsfastingbutalsodoctorssometimesprescribethedieteticregime

7Nicolae Balcă Crizaspiritualămodernăşicauzeleei (Suceava Typography of theMonasterybdquoSfacircntulIoancelNourdquo2005)13‐14

8NicolaiNAfanasievCanoaneşiconştiinţăcanonică(GalațiEgumeniţa2005)5‐33

VENIAMINGOREANU

tothesickEvennutritionistsandaestheticiansrecommendtheconsumptionofcertainfoodsinordertoregainthehealthandbeautyofthebody9

ManypeopleunderstoodtheneedforanalimentaryregimeforphysicalhealthsomeofthembecomingvegetariansorvegansfocusingonthehygienicormedicalroleNowChristianfastingdoesnotreferonlytothisbuthasamuchmoreprofoundsignificancethevegetalfoodhavingadeeperunderstandingandaspecialuse for theonewho iskeeping the fastaccording to theorderof theChurchThereligiousfastmeansmuchmorethanbeingvegetarianorveganandabstinencefromtheanimalproductsdoesnotequatebyitselftofastingVegetalfoodspredisposethebodytoprayerandvigilwhileanimalproductsthatarerelatedtobloodandfateffeminateamanrsquosbodyandwakeninhimselfishdesiresAsamatteroffactnowadaysduetomedicalreasonsandnotnecessarilyfromreligiousreasonsbeingavegetarianbecamea fashionthat inrestaurantsandotherplacespeoplerespectmoreandmorethewishofthosewhoarevegetariansnamelytheynevereatmeatThefaithfulhaveathandtheecclesiasticalCalendarandcanbeinformedintermsofthefastingdaysduringtheyearfindingdetailedrulesinthecultbooksthatattheendofeveryliturgicdaymentionthespecificdispensationsfortherespectiveday10

Some people invokeasan impediment toobserving fastsageanddisease(childrenyoungstersoldpeople)othersthehighcostsofthebioproductsorof the substitutes or soya products (milk cheese proteins etc ndash are moreexpensiveandmoredifficulttoprepare)aswellasthepaceoflifeandjobsthatdonotallowthemtopreparetheirfoodathomeWemustrememberthatinRomaniaandalsoinmanycountriesofeasternEuropeappearedfastfoodsorsupermarketswhereyoucan findready‐made foodorrestaurantsa fact thatdrivessomepeoplenottokeepthefasts

FastingisnotthesameinallcountriesbecausenotallpeoplehavethesamewayoflivingnorthesameconditionsoflivingInsomeorthodoxcountriesduetothefactthatduringfastingyoucannoteatmeatsomecanteensspecializedand created suchdelicious dishes that they are infinitely preferred to food thatincludesmeateggsanddairyproducts

TakingintoaccountthesechangesofinfluencesfromtheoutsideworldofweakeningconvictionandpracticingreligiouslifewereachedapointwheremoreChristiansfastonlywhentheywanttotakeCommunionorinthebigfastsinthefirstandthelastweekTothismindsetcontributedtheatheistregimeineasternEuropebutalsosecularizationinthewestThuspeoplewanttomodifythe

9ConstantinPavelldquoPosturileracircnduitedeBisericaOrtodoxăicircncondiţiiledeviaţăactualealecredincioşilorrdquoStudiiTeologice no5‐8 (1977)433VPredeanuŞtiinţacredinţaşipostul (Bucharest TypographyGriviţa1903)26‐30

10SeeMineieleOctoihulPenticostarulTrioduletc

orderoffastingandsomeprieststoabsolveunduefastingconsideringitareminderofthemonarchalinfluencefromtheByzantineperiodforgettingaboutthecanonicdoctrineoftheChurch

Another issue is related to theorderoftheHolyApostlesfasting that canhavealongerorshorterperiodaccordingtothecalendarthatthefaithfulhaveindifferentcountries(thePatriarchiesof JerusalemRussiaYugoslaviaGeorgiaandMountAthosdidnotmodifythecalendar)wherethisfastingcanbelongerthantheGreatFastingAlthough this issuehasbeenmuchdebated thiswasdebatedandsolvedatthepanorthodoxleveloncewiththeissueofthecalendar

We notice that in some countries the faithful impart without fastingwithoutconfessingandwithoutnecessarypreparation(GreeceSerbiaetc) andinotherstheygettoconfessandimpartquiterarely(RussiaUkraineMoldoviaRomaniaGeorgiaetc)onlywhentheygetmarriedorintheGreatFastingWemust say that they do this not because of the Church but because they arecalled and defrocked by the clerks from parishes or through differentmethodsofmodernpastoral care (radio televisionmagazines ecclesiasticalnewspapersFacebookpagesorthodoxwebsites(personalparochialanddiocesan)but due to their separation from Church The conscience of belonging to acommunitydisappearedtogetherwiththeneedforactiveparticipationinthelifeoftheChurch inparticularinthebigcitieswherethereareparisheswithalargenumberoffaithfulandthepriestsdonotgettoknowthemandtakecareoftheircatechizationVeryofteninparticularincitiesthefaithfulcometochurchprayandfastonlywhentheyhaveeventsinthefamily(baptismweddingorfuneral)orwhentheyareconstrainedbysufferinghavingfewpreoccupationsforaspirituallife

Therearesomefaithfulwhofromtheirowninitiativeandwithouttheblessingoftheirconfessorkeepaveryseriousfastingevenmoreseriousthanthatinmonasteriesafactthatcanhavenegativeconsequencesfortheirspirituallife

Preoccupiedtoincreasethecorrectunderstandingoftheroleoffastsinthelifeof the faithful theautocephalousChurchesbasedontheright tomakesomespecificationsrelatedtothefastingtosetupfastingdaysforcertainsituationsor to make waivers for certain categories of faithful they occasionally gavesynodalpreceptsrelatedtohowtokeepa fastshowingall thetimetoleranceintermsoffastingthatchildrenoldpeopleandwomenaftergivingbirthmustkeep

TothisendintheEncyclicoftheHolySynodoftheRomanianOrthodoxChurchin1907itwasstatedthatldquotheHolySynodtakingcareofthesalvationofthesoulsofthefaithfulentrustedtohisparishandwantingtokeephissonsinagoodstateofhealthbelievesthatPSChiriarhithinkingaboutthecircumstancesofthesociallifeinthelifeoftheRomanianpeoplecangiveadispensationforthosesickandweakforwomenthathavegivenbirthandchildrenforoldandhelplesspeopleforschoolsandcanteensforboardinghousesandasylumsforarmyandfortheruralpeasantryforthosewhocomeregularlytothedivineserviceorwho

VENIAMINGOREANU

buildandcontributetobuildingandmaintenanceofchurchesschoolsinstitutionsandalmshousesaswellasthosewhohelpgirlstogetmarriedyoungsterstolearnartsandcraftsandeverypersonwhoshowsmercyandhasarightjudgementwiththewidowandtheorphanwiththepoorandthebadmanrdquo11

AlsoupontheproposalofHisBeatitudeFatherPatriarchJustinianandbdquotakingintoaccounttheprincipleofaccommodationofthedisciplinaryandmoralnormstotheneedsofrealityrdquotheHolySynodoftheRomanianOrthodoxChurchbyitsresolutiononFebruary271956decreedthefollowing

bdquoA)Childrenuptotheageof7receiveabsolutionfromfastingbeingabletoeatduringtheyearanytypeoffoods

B) Forchildrenbetween7and12yearsofageandforthefaithfulofanyage overwhelmed with bodily weaknesses and suffering fasting should bemandatoryonlyinthefollowingdaysa)allWednesdaysandFridaysexceptforthedayswhenfishisallowedb)thefirstandthelastweekoftheHolyandGreatFastofPaschaandalsotheFastoftheNativityc)fromJune24to29(5daysfromthefastingoftheHolyApostlesPeterandPaul)d)fromAugust1to15e)theNativityevetheEpiphanyeveAugust29September14

C) For the other days and weeks during the big ecclesiastical fastingschildrenfrom7to12yearsoldandthefaithfulofanyagewhoaresufferingshouldbeallowedtoeatfishspawneggsmilkandcheeserdquo12

Thisrealitycausedthetopicoffastingtobedebatedattheinter‐orthodoxlevel and even to suggest a review of the fasts during the year and theiradaptationtothenewconditionsoflife

The Topic of Fasting During the Panorthodox Meetings in theXXthCentury

During the XXth century an ample process of dialoguewas initiatedbetweentherepresentativesofalltheOrthodoxChurchesintendedtoprovideanswers to the issues of contemporary Christian life and to prepare themeetingofaHolyandGreatSynodofOrthodoxyRightfromthestartamongthe topics approached by the representatives of the churches was also thetopicof fasting since in the localChurcheshad appeareddifferentpracticesrelatedtofastingthataffectedthecanonicalunityoftheOrthodoxChurch

11Douăhotăracircriale Sfacircntului Sinod cuprivire la sărbători şiposturi (Bucharest TypographyCărţilorBisericeşti1907)28‐29

12MsdactilografiatArhivaSfacircntuluiSinodalBisericiiOrtodoxeRomacircneyear1956apudConstantinPavelPosturileracircnduitedeBisericaOrtodoxă 430 seeNicodimSachelariePravilabisericească386‐387

Rightfromthefirstpanorthodoxmeeting‐the13panorthodoxCongressofConstantinople14onMay10ndashJune81923ndashtogetherwithotherstringentissuesofOrthodoxysuchastheissueofcalendarthetopicoffastingwasalsotackled

The topicof fastingwas tackledduring the fifth topic the lastpoint (theeighth) Thus the representatives of the Churches decided on June 5 1923 Intermsoffastingeveryecclesiasticalauthoritycantakesits leadfromapostolic69Canon69thatstipulatesbdquoIfabishoporpriestordeaconorsubdeaconorlecturerormusiciandoesnotfastonWednesdayandonFridayduringtheHolyFastingof40daysbeforePaschaheistobedefrockedexceptforthecaseswhenheishinderedfrom thesedue tobodilyweaknesses ifhe is lay tobeexcommunicatedrdquoYet foremergency situations the ldquodispensationrdquowillbe respectedwhere the commentofBalsamontothiscanonshouldbekeptasaguidebdquoIntermsofthiscanonwemustnotethatthereisonlyoneperiodoffastingthatlastsforfortydaysbecauseifothersuch periods existed the canonwould remind us of these ones Stillwe are notashamedtofastonotherfastingdaysrespectivelybeforetheHolyApostlesbeforetheDormitionoftheMotherofGodandbeforetheBirthofourLordrdquo15

On May 1 1926 the Ecumenic Patriarch Basil the IIIrd (1925‐1929)addressedanencyclictoalltheHierarchsoftheOrthodoxChurchesbywhichtheiropinionwasrequiredinrelationtotheperspectiveoforganizingsomepreparatoryconferences andof a ProSynodmadeup of the representatives of all the localChurchesthatshouldbepreliminarytothefuturePanorthodoxSynod16andamongthetopicsmentionedbysomelocalChurchesisalsotheoneoffasting

AstepforwardinanalyzingthetopicoffastingoccurredontheoccasionofthemeetingofthepreparatoryInterorthodoxCommissionatVatopedMonasteryduringtheperiodJune8‐231930ThisCommissionthatwascalledbytheecumenicPatriarchFotietheIInd(1929‐1935)hadas itspurposethesettingofthelistoftopicsthatweretobeanalyzedduringaPro‐SynodthatwastobegatheredinthenearfutureaswellastheestablishmentofthenumberofrepresentativesoftheAutocephalousChurchesthatwouldparticipateinthePro‐SynodAlltheOrthodoxChurchesparticipatedintheCommissioninVatopedexceptfortheChurchesof

13ForthedenominationofthismeetingtheArchimandriteIuliuScribanusedtheexpressionofbdquointerorthodoxconferencerdquoorbdquoreligiousconferencerdquoinConstantinopleseeIuliuScribanldquoConferinţainterortodoxădinConstantinopolrdquoBisericaOrtodoxăRomacircnăno9(1922‐1923)662‐663

14Thepreceptsof thePanorthodoxCongress inConstantinople in1923havebeentakenoverfrom the work of Viorel IoniţăHotăracircrile icircntrunirilorpanortodoxedin1923pacircnă icircn2009ndashspreSfacircntulşiMareleSinodalBisericiiOrtodoxeAnnexI(BucharestBasilica2013)137‐145

15AccordingtoViorelIoniţăHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn2009hellipAnnexIp143

16TheRomanianOrthodoxChurchtransmittedtotheEcumenicPatriarchybyaletteralistof9topics(amongwhichthetopicoffasting)thatshouldbepreviouslydiscussedbyalltheOrthodoxChurchesExaminareadinnouaposturiloricircnlegăturăcuclimacuigienaorganismuluiomenescşicuinfluenţalormoralăasuprasufletuluiPriest Gheorghe Soare ldquoDe la Vatopedi la Rhodosrdquo in BisericaOrtodoxăRomacircnăno9‐10(1961)845

VENIAMINGOREANU

RussiaBulgariaandAlbania (the last twowerenot inviteddue to thedifficultrelations with the Ecumenic Patriarchy) The Interorthodox Commission inVatopedadoptedalistofgeneraltopicsin17pointsthathadtobediscussedatthatesteemedPro‐Synod

A very important role in the preparation from a theological point ofviewofthetopicsthatweretobediscussedatthefutureEcumenicSynodwasundertakenatthefirstCongressoftheFacultiesofOrthodoxTheologyheldinAthensbetweenNovember29ndashDecember61936thattackledtwobigtopicsThe place of the science of theology in the Orthodox Church and Theologicalcontributionson some ecclesiologicalprinciples Within each topic more sub‐topicsweretackledtheissueoffastingbeingtackledinthesecondtopic17

ThefirstCongressoftheFacultiesofOrthodoxTheologyprovidedaveryimportanttheologicalbasisforthecontinuationofdebatesinrelationtotheideaofcallinganEcumenicSynodaswellastheonebywhichtheOrthodoxChurchcouldsolvesomeurgentmattersthatcouldnotbeputoffuntilconveningsuchaSynod Although this Congress didnothave theauthority tomakedecisionsonbehalfoftheOrthodoxChurchitcontributeddecisivelytothetheologicalawarenessoftheissueswithwhichtheOrthodoxChurchesweregrapplingduringthattime18

Ifin1948attheOrthodoxConferenceinMoscowthetopicoffastingwasnotdebatedbytherepresentativesoftheOrthodoxChurches19thistopicwas tackled again at the first PanorthodoxConferenceheld on the islandofRhodosbetweenSeptember24ndashOctober11961

ThePanorthodoxConferenceonRhodosadoptedacatalogueofsynthesizedtopicsorganizedin8groupseachtopichavinginitsturnmoresub‐topicsAtgroup3point5 reference ismade to fastingTherematchingofprovisionsrelatedtotheecclesiasticalfaststotheneedsofthecontemporaryera20

The first Panorthodox Conference stood for a great success for thecooperationbetweentheOrthodoxChurchesespeciallyduetothefactthattheirrepresentativessucceededinunderstandingverywell21andinparticularinfinding

17ViorelIoniţăHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn20093818Ibid3819The following four topics have been tackled at this Conference theVatican and theOrthodoxChurch the Validity of Anglican ordinations the Ecclesiastic Calendar and Orthodoxy and theEcumenicMovementseedaggerNicolaeBishopofVaduluiFeleaculuiandClujului ldquoConferinţade laMoscovardquoOrtodoxiano1(1949)19‐27

20ViorelIoniţăHotăracircrileicircntrunirilorpanortodoxeAnnexIV162‐16321TestimonialswefindtothisendfromthearticlesLiviuStanldquoSoborulpanortodoxdelaRhodosrdquoMitropoliaOltenieino10‐12(1961)732‐733NicolaeChiţesculdquoNoteşiimpresiidelaConferinţaPanortodoxăde laRhodosrdquoBisericaOrtodoxăRomacircnăno9‐10(1961)887GrM ldquoExpunereaPreaSfinţituluiEpiscopDrNicolaeCorneanualAraduluidespreConferinţadelaRhodosrdquoMitropoliaArdealuluino11‐12(1961)841

solutionstothedifficultiesthattheyfacedevenifthatcatalogueoftopicsprovedtobetoocomplexandinappropriateforafurtherPro‐Synod

The fact that the topic of fasting was also tackled during the fourthPanorthodoxConferencein1968showsthatthistopicrepresentedaconstantpreoccupation of the representatives of the Orthodox Churches during theinterorthodoxmeetingsThefourthConferencewascalledinordertosimplifythevastthemethatwassetin1961TothisendtheGreekprofessorPanayotisTrembelasshowcasedthatldquoinformertimeseachsynodwasinchargewithonlyonetopicnowadaystherearedozensWedonrsquothaveenoughtheologiansandthetasks seem to exceed the humanpowers even ifwewere just likeOrigenwecouldnrsquotsolvethemrdquo22

Theworksof the fourthPanorthodoxConferencewereheldbetweenJune8‐161968attheOrthodoxCenter inChambeacutesynearGenevaSwitzerlandAll theOrthodoxChurchesparticipatedexcept forthose fromGeorgiaAlbaniaandCzechoslovakia23

During the Conference itwas decided to give up on the plan of a Pro‐SynodandinsteadtoorganizeaseriesofPre‐SynodalPanorthodoxConferencesthatweretoadopt the textsrelatedto the topicssuggestedstartingwith1961texts that were to be presented directly to the Holy and Great Synod of theOrthodoxChurchThechoiceofsometopicsadoptedonRhodosin1961wasalsodecidedandtheirdistributionforstudytothelocalChurchesasfollows

1 Theoriginsofdivinerevelation(theEcumenicPatriarchy)2 TheparticipationoflaymeninthelifeoftheChurch(theBulgarianChurch)3 Therematchingofecclesiasticalpreceptsrelatedtofasting(theYugoslav

Church)4 Obstaclesinmarriage(theRussianChurchandtheGreekChurch)5 ThetopicofcalendarandofcelebrationincommonoftheHolyPascha

(theRussianChurchandtheGreekChurch)6 Theecclesiasticaldispensation(theRomanianOrthodoxChurch)24

These topicswere to be drawnupby the respectiveChurches in sixmonthsandthentheyhadtobehandedintotheSecretariatforthepreparationoftheHolyandGreatSynodOncereceivedtheSecretariatdrewupsynthesesoftheanswersreceivedthatwerepublishedinGreekRussianFrenchEnglishItalianandGerman25

22AnneJansenDieZukunftderOrtodoxieKonzilsplaumlneundKirchenstrukturen (BenzigerVerlag1986)33apudViorelIoniţăHotăracircrileicircntrunirilorpanortodoxe75

23LiviuStanldquoApatraConferinţăPanortodoxărdquoBisericaOrtodoxăRomacircnăno7‐8(1968)870‐87124ViorelIoniţăHotăracircrileicircntrunirilorpanortodoxe77181‐18225ThisstandsforthelargestpublicationofsometextsdeliveredinthepreparationprocessoftheHolyandGreatSynodoftheOrthodoxChurch

VENIAMINGOREANU

Therefore during 1971‐1976 more Orthodox Churches studied thematterof reducing the catalogueof topics in1961 someof the churchesmakingconcreteproposalsfornewtopicsorofshorterlistsoftopics26

Indeed the first of the fourpoints on the agendaof the firstPre‐SynodalPanorthodoxConferenceheld inChambeacutesybetweenNovember21‐281976wasthereviewofthelistoftopicsfortheHolyandGreatSynodTheCommitteesuggestedtentopicsinordertobeputontheagendaoftheHolyandGreatSynod27

These ten topics that have a theological aspect (but not a dogmaticcharacter)andthat includeldquothemost important issues forwhicharenecessarypanorthodoxdecisionsofauthorityrdquohavebeendividedinmoregroupsrdquo28

The topic of fasting was taken up during the second Pre‐SynodalPanorthodoxConferencethatwasheldbetweenSeptember3‐121982attheOrthodoxCenterinChambeacutesybearingthetitletheAdaptationoftheecclesiasticalorderrelatedtofastingaccordingtotherequirementsofthecurrenterabeingthethirditemontheagenda29

The four working commissions presented to the plenary assembly thepreparedprojectsandtheassemblyadoptedprecepts forall thefourtopicsontheagendaStillwhileforthefirstandlasttopic(theobstaclesformarriageandthetopicofcalendar)finalpreceptshavebeenadoptedthatweretobepresentedtotheHolyandGreatOrthodoxSynodthetextsrelatedtothetopicofthefastingand of ordaining the bishops had only a temporary character to be discussedduring the following Pre‐Synodal panorthodox conference taking into accountthe ldquodiversity of opinions on the topic of fasting andwishing to avoid a quickdecisioninthisregardthesecondPre‐SynodalPanorthodoxConferenceinordertoprovidetheChurcheswiththepossibilityofabetterknowledgeoftheneedsofthe largemassesof faithfuldecided that this topicwas tobereconsideredatafuturePre‐SynodalPanorthodoxConferencerdquo30Westatethatatthismeetingthe

26The difficulty faced in setting the topics that had to be approached by theHoly andGreatSynodoftheOrthodoxChurchcausedthebishopAntoniePloieşteanultospeakaboutldquoalongadventureoftopicsrdquoindaggerAntoniePloieşteanulldquoOprivireasuprapregătiriiSfacircntuluişiMareluiSinodalBisericiiOrtodoxerdquoOrtodoxiano2(1977)248

271OrthodoxDiaspora2Autocephalyandhowitshouldbeproclaimed3Autonomyandhowitshouldbeproclaimed4TheParchements(whichistheorderofChurchesintheliturgicalmemorial)5The issueof thenewcalendar6Obstacles inmarriage7Therematchingoftheecclesiasticalpreceptsrelatedtofasting8TherelationsoftheOrthodoxChurcheswiththerestoftheChristianworld9OrthodoxyandtheEcumenicMovement10ThecontributionofthelocalOrthodoxchurchesinsettingtheChristianidealsofpeacefreedombrotherhoodandlovebetweennationsandtheremovalofracialdiscrimination

28ViorelIoniţăHotăracircrileicircntrunirilorpanortodoxe9629Ibid10530Dan‐IlieCiobotealdquoSpreSfacircntulşiMareleSinodalOrtodoxieirdquoBisericaOrtodoxăRomacircnăno11‐12(1982)943NicolaeNeculaldquoIcircnvăţăturadespreposticircnBisericaOrtodoxărdquoStudiiTeologiceno7‐8(1984)517‐518

RomanianOrthodox Church supported to keep unchanged the prescriptionsrelatedtofasting31

Furthermore in termsof the topicTheadaptationoftheecclesiasticalordersrelatedtofastingaccordingtotherequirementsofthecurrentera thesecondPre‐SynodalPanorthodoxConferencedecidedthefollowing

- deliberatingonthistopicwithallattentionandcare- consideringstillthatthepreparationmadeuptothepresentasbeing

insufficient and not allowing Orthodoxy to express unanimously onthispoint

- inordertoavoidafastresolutionandinordertoprovidetheautocephalousOrthodox Churches the opportunity of preparation compared to thecontinuationofthetraditionofthepeopleofGodtheIIndPre‐SynodalPanorthodoxConference

1 Invited the localOrthodoxChurches to send to theSecretariat forthepreparationoftheHolyandGreatSynodtheirobservationsonthistopicbasedonthefilealreadyprepared

2 PutofftheissueinordertobereconsideredatafurtherPre‐SynodalPanorthodox Conference following the previous study by the preparatoryinterorthodoxCommission

3 PronouncedthattheoldpracticeremaininforceuntiltheHolyandGreatSynodshallexaminetheissuebasedontheproposalsofaPre‐SynodalPanorthodoxConferenceinchargeofstudyrdquo32

All theOrthodoxChurchesexcept forthat inAlbania33participatedatthe third Pre‐Synodal Panorthodox Conference held between October 28 ndashNovember61986attheOrthodoxCenterinChambeacutesy

As regards fastingwenote that theMetropolitanAntonie ofArdeal asleaderoftheRomaniandelegationsuggestedthatthetitleofthistopicnotspeakabout ldquotherematchingof therulesofFastingrdquo since thiswouldldquoscandalizeourfaithful and it could be considered that we are changing the canonic rules interms of Fastingrdquo but to speak about the importance of Fasting ldquoand about itspracticenowadaysrdquo34Followingpreliminarydiscussionsonthefourtopicsfourworkingcommissionsweresettledoneforeachtopicinchargewithdrawingup

31TeodorDamşa ldquoTradiţie şi lsquoreadaptarersquo icircnaplicareaprescripţiilorbisericeşti cuprivire lapostrdquoMitropoliaBanatuluino1(1987)27

32ViorelIoniţăHotăracircrileicircntrunirilorpanortodoxe199‐20033The delegation of the Romanian Orthodox Church was made up of the metropolitan Antonie alArdealuluithemetropolitanNicolaealBanatuluithepatriarchalvicarbishopNifonPloieşteanulpriestPhDIonBriaandasadvisorspriestprofessorŞtefanAlexeandpriestprofessorDumitruPopescu

34daggerAntoniePlămădealăldquoAtreiaConferinţăPanortodoxăPreconciliarărdquoBisericaOrtodoxăRomacircnăno9‐10(1986)40

VENIAMINGOREANU

thefinaltextsinordertobeadoptedduringtheconferenceTherepresentativesoftheRomanianOrthodoxChurchwhowerepartofthecommissionthatanalyzedtheimportanceoffastingwaspatriarchalvicarbishopNifonPloieşteanulandpriestprofessorDumitruPopescuasadvisorFollowingthepreparationofthefourtextsrelatedtoeachtopicputontheagendathemembersoftheConferenceadoptedthemunanimouslyfollowingtheirbeingpresentedtotheHolyandGreatSynodoftheOrthodoxChurchWe state that the text according to the recommendation ofAntonieMetropolitanwasnotadoptedwiththetitletheRematchingofecclesiasticprovisionsrelatedtofastingbutwiththetitleTheImportanceoffastinganditskeepingnowadays35

SubsequentlythedocumentthatwasdrawnupandcompletedatthethirdPanorthodoxPre‐SynodalConferencein1986fromtheOrthodoxCenterinChambeacutesywasapprovedby the representativesofAutocephalousOrthodoxChurches(January21‐282016)beingstatedontheagendaof theHolyandGreatSynod

TheSettlementofCanonicTraditionintheDocumentTheImportanceofFastinganditsObservanceNowadays

This resolution represents currently the result of all the efforts anddebatesrelatedtotheissueoffastingoftheOrthodoxChurchesrepresentativesduringthepanorthodoxmeetingsintheXXthcentury

The document did not suffer major changes compared to the oneapproved in1986during the thirdPre‐SynodalPanorthodoxConference asTihonarchimandrite theabbotofStavronichitaMonastery36presentduringtheworksof thisSynodwassayingcontraryto theaffirmationsofsomepeoplethatfastingwouldhavebeenabolished

Right from the beginningwe remind our readers that His BeatitudeFatherDanielPatriarchoftheRomanianOrthodoxChurchduringthediscussionsshowcased the fact that rediscoveryintodayrsquosworldofthevalueofbodilyandspiritualfastingaccompaniedbyprayerhighlightthebalancedcharacterofthetext37

HoweverTihonArchimandrite in theEpistleofStavronichitaMonasterytotheHolyChinotităoftheHolyMountainabouttheHolyandGreatSynodshowedthatduringthediscussionsbdquotwobishopsmainlyonefromtheChurchofGreeceandonefromtheChurchofCyprusthatexpressingtheirownopinionssupportedwithwarmthandrhetoricalskillthereleaseoftheworldfromexaggerated fastingand

35TranslationbyŞtefanAlexeinBisericaOrtodoxăRomacircnăno9‐10(1986)70‐7336httpsdoxologiarodocumentarepistola‐intaistatatorului‐manastirii‐stavronichita‐catre‐sfanta‐chinotita‐sfacircntuluiaccessedonMay92017

37SeetheldquoPreceptoftheHolySynodrdquono10112(November2016)

theagreementon some optionalandassumed fasting making efforts hopingthat due to unawareness and kindness to attract the Holy Synod toward thetheologicalimpurityofcompromiseandadaptationoftheChurchtotheworldand not of promotion and guidance of the world by the Church toward theevangelicthoroughnessinagreementwiththecharacteristicteachingofourHolyTraditiononthisFinallyuponthecryofmanybishopstokeepthestatusquonootherinterventionhasbeenmadetothetextrdquo38keepingthecanonicalandpatristictraditionintermsoffasting

Takingintoaccounttheimportanceofthisdocument39Ishallpresentthemain ideas stipulated in the9points following tounderline theneed toimplementthem

We are being told in the first article about fasting and the fact thatthis is set up by God right from the beginning of theworld ldquo1Fasting isadivinecommandment(Gen216‐17)AccordingtoBasiltheGreatfastingldquoisasoldashumanityitselfbecauseitwaswasprescribedinparadiserdquo(OnFasting13 PG 31 168 A) Fasting is a great spiritual endeavour and the foremostexpressionoftheOrthodoxasceticidealTheOrthodoxChurchinstrictcompliancewith the apostolic precepts synodal canons and the patristic tradition as awholehasalwaysproclaimedthegreatsignificanceof fasting forourspirituallife and salvationDuring the entire liturgical year the Church promotes thetradition and the patristic teaching on fasting on constant and unceasingwatchfulnessofmanandhisdevotiontospiritualendeavourrdquoInthefinalpartofthe first pointwe can see the connection between fasting and the liturgicalimnographyduringtheperiodofTriodionthatshowsusthefactthatfastingisldquoanimitationoftheangeliclifetheldquomotherrdquoofallgoodthingsandvirtuesrdquo

In the first part of the second point biblical reasoning is presentedinvokingalargenumberofquotesthatarerelatedtoalargeextenttothepersonofChristtheMessiahandbythepersonalexampleoftheLord(Luke41‐2)Fastingis generallyprescribedas ldquoameansof abstinence ofpenitenceandof spiritualedificationrdquo Since theapostolic times theChurchhasproclaimed theprofoundimportanceoffastingandestablishedWednesdayandFridayasdaysoffastinginadditiontothefastbeforePaschaascitedintheChurchHistoryofEusebiusofCaesarea(SaintIrenaeusofLyonsinEusebiusChurchHistory524PG20497B‐508AB) Inecclesiasticalpractice thathasexisted forcenturies therehasalwaysbeendiversitywithregard to the lengthof the fastinghavingasgroundsliturgicalandmonasticfactorsThesenewperiodsoffastingappearedfollowing ldquoan adequate preparation before the big holidaysrdquo The connection

38httpsdoxologiarodocumentarepistola‐intaistatatorului‐manastirii‐stavronichita‐catre‐sfanta‐chinotita‐sfacircntuluiinMay92017

39Thetextofthedocumentwastakenfromwwwbasilicaro(accessedonApril242017)

VENIAMINGOREANU

betweenfastingandculthighlightsitsspiritualcharacterwhichinvolvesthefactthatldquoallthefaithfulareinvitedtorespondaccordinglyeachtothebestofhisorherstrengthandabilitywhilenotallowingsuchlibertytodiminishthisholyinstitutionrdquo

PointIIIhighlightsthewaysinwhichtheChristiansmustfaststipulatingthatldquorealfastingisrelatedtounceasingprayerandgenuinepenitencerdquotowhichweshouldalsoaddgooddeedssincefastingmeansnothingwithoutthemConsequentlyfastingisnotasimpleformalabstinencefromcertainfoodbutldquoRealfastingmeansalienationfromevilevil‐speakingabstinencefromangeralienationfromlustgossipliesand falseoathsThe lackofallof themmeansagood fastrdquo (Saint Basil theGreatOnFasting27PG31196D)Moderationisanotherimportantvariablediscussedinthisarticleandthisisnotrelatedonlytothetypeoffoodbutalsotothe quantity consumed of these foods Abstinenceduring fasting from certainmealsaswellasmoderationndashnotonlyrelatedtothetypebutalsotothequantityoffoodsndashstandforvisibleelementsofthespiritualstrugglethatisfastingThereforethetruefastaffectstheentirelifeinldquoChristofthefaithfulandiscrownedbytheirparticipation in divine worship and in particular in the sacrament of the HolyEucharistrdquo

PointIVshowsthatOrthodoxyisaChristocentricreligionandforthisreasonthefastingoffortydaysfortheLordbecomesamodeltofollowforChristiansFastinghelpsus ldquotorecoverbyitsobservancethatwhichwehavelostbynotobservingitrdquo(GregorytheTheologianHomily45OnHolyPascha28PG36661A)followingChristinhistriptowardsdeathandresurrectioninHimldquoAsinAdamalldiethesameinChristallwillresurrectrdquo(1Corinthians1522)Wecanseefromtheargumentationpresented the spiritualcharacterof fasting inparticularoftheGreatFastingaswellasthefactthatfastinghasaChristocentricunderstandingintheentirepatristictradition

Point V speaks about spiritual perfection showing thatAscesisandspiritual struggle are endless in this life like the refinement of the perfectEveryone iscalledtostrivetothebestofhisorherabilitiestoreachthe loftyOrthodoxstandardwhichisthegoalofdeificationbygrace Indeedwhile theyshould do all things that they were commanded they should nonetheless nevervaunt themselves but confess that ldquotheyareunprofitable servantsandhaveonlydone thatwhichwas theirduty todordquo (Luke 17 10) According to theOrthodoxunderstandingofthespirituallifeallpeopleareobligatedtomaintainthegoodstruggleofthefastinghoweverinaspiritofself‐reproachandhumblerecognitionoftheirconditiontheymustrelyuponGodrsquosmercyfortheirshortcomingsinasmuchastheOrthodoxspirituallifeisunattainablewithoutthespiritualstruggleofthefasting

Point VI reminds us of the fact that Like a nurturingmother theOrthodox Church has defined what is beneficial for peoplersquos salvation andestablishedtheholyperiodsoffastingldquoasGod‐givenprotectionrdquointhebelieversrsquo

newlifeinChristagainsteverysnareoftheenemyFollowingtheexampleoftheHolyFatherstheChurchpreservestodayasshedidinthepasttheholyapostolicpreceptssynodalcanonsandsacredtraditionsalwaysadvancingtheholyfastsas the perfect ascetic path for the faithful leading to spiritual perfection andsalvation

We can see in the document what are the fasts set by the Churchproclaiming thenecessitytoobserveallthefaststhroughouttheyear namely theFastingofPaschaWednesdaysandFridaystestifiedinthesacredcanonsaswellasthefastsoftheNativitytheHolyApostlestheDormitionoftheMotherofGodthesingle‐dayfastingontheFeastoftheExaltationoftheHolyCrossontheeveoftheEpiphanyandonthedaycommemoratingtheBeheadingofJohntheBaptistinadditiontothefastsestablishedforpastoralreasonsorobservedatthedesireofthefaithful

InpointVIItheparticipanthierarchsattheHolyGreatSynodestablishedwithpastoraldiscernmentintermsofdispensationshowingthatTheChurchputlimits to the fasting regime thepeople lovingdispensationsAsa consequence theChurchhasconsideredspiritualdispensationincaseofphysicalsicknessofextremenecessityordifficulttimesthroughtheresponsiblediscernmentandpastoralcareofthebodyofbishopsinthelocalChurches

Wecansee in thiscontext that theresponsibilityoftheapplicationofdispensationwasconfidedtotheSynodofthebishopsintheautocephalousChurchesbutalsotothebishops setting therulesof itsapplication respectivelyregardingbodilysicknessextremenecessityorincaseofhardtimes

Point VIII regulates the issue of application of dispensation withoutdiminishingthevalueoffastingshowingthatitisarealitythattodaybeitdueto carelessnessbe itdue to the conditionsof lifewhichever is the casemanyfaithful today do not observe all the prescriptions of fasting However all theseinstanceswherethesacredprescriptionsoffastingareloosenedeitheringeneralorinparticularinstancesshouldbetreatedbytheChurchwithpastoralcareldquoforGodhasnopleasureinthedeathofthewickedbutthatthewickedturnfromhiswayandliverdquo(Ezekiel3311)withouthoweverignoringthevalueofthefastThereforewith regard to thosewho find itdifficult to observe theprevailingguidelines for fasting whether for personal reasons (illness military serviceconditionsofworketc)orgeneralreasons(particularexistingconditionsincertainregions with regard to climate as well as socioeconomic circumstances ieinability to find lenten foods) it is left to thediscretionof the localOrthodoxChurches to determine how to exercise philanthropicoikonomiaand empathyrelievinginthesespecialcasestheldquoburdenrdquooftheholyfasting

TheChurchshouldextendherphilanthropicdispensationwithprudenceundoubtedly to a greater extent when it comes to those fasts on which theecclesiasticaltraditionandpracticehavenotalwaysbeenuniformldquo(hellip)Itisgoodto

VENIAMINGOREANU

fasteverydaybutmaytheonewhofastsnotblametheonewhodoesnotfastInsuchmattersyoumustneitherlegislatenoruseforcenorcompeltheflockentrustedtoyouinsteadyoumustusepersuasiongentlenessandawordseasonedwithsaltrdquo(JohnofDamascusOntheHolyFasts3PG9568B)

PointIXbringstothediscussiontablethetopicoffastingpriortoHolyCommunionsettingtheobligationoffastingforthreeormoredaysbeforeHolyCommuniontobe lefttothediscretionofthepietyofthe faithfulaccordingtothe words of Saint Nicodemus the Hagiorite ldquoFasting before partaking ofCommunionisnotdecreedbythedivineCanonsNeverthelessthosewhoareabletofast evenawholeweekbefore itaredoing the right thingrdquo (Commentaryof the13thcanonofSixthEcumenicalCouncilPedalion191)

Midnightisrecommendedinthisdocumentasastartingpointforfastingunderlining the fact that all theChurchrsquos faithfulmust observe theholy fasts andabstainfromfoodfrommidnightforfrequentparticipationinHolyCommunionwhichisthemostprofoundexpressionoftheessenceoftheChurch

Anotherimportantissuetackledinthisdocumentisrelatedtofasting before receiving the sacraments for special occasions during the periods of penitence or in other circumstances The faithful should become accustomed tofastingasan expression of repentanceas the fulfilment ofa spiritualpledge toachieve a particular spiritual end in times of temptation in conjunction withsupplications toGod for adults approaching the sacrament of baptism prior toordination incaseswherepenance is imposedaswellasduringpilgrimagesandothersimilarinstances

The general conclusion was that Church must affirm keeping thefastingwithprecisenesstheapplicationofdispensationbeingleftuptoeveryAutocephalousChurchorofeverybishopbasedonapastoralandmissionaryanalysis

WecanseeveryclearlyfromthedocumentapprovedbytheHolyandGreatSynodthattheteachingoftheOrthodoxChurchrelatedtotheldquoholyinstitutionrdquooffastingitsoriginandimportanceforthespirituallifeofthefaithfulthewayinwhichdispensationmustbeappliedincasethefaithfularefacedwithdifferentsituationsthatmake impossiblethecomplianceof the fastingperiodsduetoobjectivereasons40ForthatpurposeSaintBasiltheGreatrecommendsmoderationandabstinenceasmeansinthetherapyofspiritualdiseases41

As already mentioned in this chapter over the course of the pastcentury togetherwith other stringent topics of Orthodoxy the fasting topicwasconstantly inthefocusofattentionofthehierarchyandoftheorthodoxfaithfulThispreoccupationcanbeexplainedonlybytheimportancethatfastinghas

40SfacircntulVasilecelMareScrieripartIIAsceticeleRegulilemari(BucharestEIBMBOR1989)25241Ibid247‐248

inthefaithfulrsquos lifeasameansofincreasinginvirtueofpersonalperfectionandofacquiringthecelestialKingdomTotheextentinwhichthisresolutionoftheHolyandGreatSynodwillbepickedupbyallthelocalChurchesitwillhaveanormative character forall the faithfulHowever taking intoaccountthepreciseconditionseach localChurchcanset the limitsandconditionsoffastingforitsownfaithful

InordertoregulatefastingnowadaysinthecanonicaldoctrinewemusttakeintoaccounttheroleandmeaningofChurchinthesocialandspirituallifethathastorelatetotheeschatologicalfinalityofthisoneldquoTheChurchasoneofthe Romanian theologians over the past century stated is the completion ofsalvationbytheIncarnationofChrististheunificationofeverythingthereisor is destined to include everything there is The Church is Christ extendedwithHisBodydeifiedinhumanityrdquo42

TakingintoaccountthefactofthisfinalityoftheChurchwemuststatethatinordertomeetthesegoalsprincipleshavebeensetfromtheveryfirstdaysofitsexistencethatshouldkeeptheunityandharmonyofthespirituallifebetween its members and between the different communities in symphonicharmonywithcanonicaldoctrinebutalsocustomsbylawpartsoftheecclesiastictraditionallhavingtheirsourceinthedoctrineoftheOrthodoxChurch43

StartingfromthisrealityweconsiderthattheChurchcanadministerthenecessaryremediesandtherapiesaccordingtothediseasesthatsocietyfacesIn the light of the afore‐mentionedwe considernecessary the applicationwithexactness of fasting in the life of the faithful familiar more and more withdispensationonthepartofthepriestsThisformalizationhasnegativeeffectsonthe one hand for the spiritual life of the faithful on the other hand leads toexcessiveabsolutionsandtobreachesofcanonicaldoctrine

Medicalscienceoftodayhasnotedthatfastingfarfrombeingagainstthenatureofman on the contrary is alwaysuseful being in some cases evenrecommended as a means of healing for the recovery of the body tired andintoxicatedbytoomuchfoodItgoeswithoutsayingthatwhenitispractisedduetoaneedor topurelyhygienicandsanitaryreasons fasting isdeprivedof thereligiousvaluethatithaswhenitispracticedwillinglyandsimplyforspiritualreasonsasanactofvirtueandcultprescribedandregulatedbytheChurch

Furthermorewemustadmitnowadays thatgiven thecircumstancesoflifeandactivityinthebigurbanagglomerationstheobservanceoffastinghasbecomeverydifficultUnder the influenceof citypeoplevillagers inparticularyoungstersnolongerobservethechurchfaststhattheoldermembersstillcontinue42Dumitru Stăniloae TeologieDogmaticăOrtodoxă vol II (Bucharest EIBMBOR 1997)129137138

43IoanNFlocaDreptcanonicortodoxhellipvolI56

VENIAMINGOREANU

to keep The confessors noticing this sad reality have been forced to becomemoreindulgentthemajorityconditioningonlyafewdaysoffastingtoreceivingtheEucharistTheyapplytheecclesiasticprincipleofadministrationforthepurposeofkeepingthefaithfulclosetotheChurch

StillfastingmustbeconsideredalsofromthespiritualpointofviewIfstoppingortheabstentionfromcertainfoodscanbejustifiedinordertostrengthenthebodyasisstipulatedbythe69thapostoliccanonandalsothisdocumentoftheHolyandGreatSynodinCreteweshouldkeepinsightthepurposeoffastingthatofcurbingthebodyforabetterspiritualgrowthForthatpurposeweconsiderthattheconfessorsmustbecautioustotheeffectsofthistypeoffastinginspirituallifeWemustemphasizetheimportanceofcompletingspiritualfasting

ThereforerealloveisrecommendedkeepingtheconscienceaccordingtocanonicaldoctrineandtochurchtraditioninthepatristiceraTheconfessormusttake intoaccount therecommendationsof102TrulancanonwhenhemakesadecisionintermsofseverityoffastingrecommendedtoeveryfaithfulThenon‐complianceofcanonicaldoctrinetheabusesofsomepriestsandthehypocrisyofsomefaithfulstandatthebasisofthelackoforderintermsofpracticingfastinginoursocietyThefaithfulmustcomplywithcanonicalandchurchdispositionswithoutadaptingthedispositionstotheirpersonalneedsashasbeennoticedbycontemporaryliturgistsasbeingpractisednowadays44

Consideredfromtheperspectiveof itsspiritualaspectsandunderstoodasacomplexofbodilyandspiritualactionsfastingappearstousasapossibilityofdeliveranceof internal fulfilmentof findingabalancebetweenoursoulandbodyofblessingThenutritionalhabitoffastingisonlyameansandthepurposeoffastingisreachingastateofspiritualascensionNowtheseareafterallthepurposes that the man in western society is looking for a society completelylaicizedThepost‐modernandlaicizedmanasthewesternmandefineshimselfnowadaysldquoisoverwhelmedandtotallybewilderedbytheaggressiveandunhealthyoffersofthesocietyhelivesinsothathemustchoosedistinguishandfindhisownwayspirituallyandduetoalackofsupportreachesouttoconsultnutritionistsorpsychologistsrdquo45

By applying these canonical provisions we are keeping the canonicalconsciencethesamedownthroughthecenturiesThisdeterminesbyitsunitythatthedifferentformsofchurchlifenotbeconsideredasseparatemomentsinhistorybutaspartofanuninterruptedprocessthatunifiesthefirststepofchurchorganizationwiththefoundationofourecclesialregime46Thuslookingintothe44NicolaeDNeculaTradiţieşiicircnnoireicircnslujirealiturgicăvolI(GalaţiPublishingHouseDunăriideJos1996)103

45ViorelIoniţăldquoAspectealepostuluiicircnlumeaoccidentalăsecularizatărdquoZiarulLumina(March292014)46NicolaiNAfanasievopcit31‐32

future through the eyes of the past we can see the importance of applying thecanonicaldoctrineandofkeepingthecanonicalconsciencethatsteadieschurchlifebyacontinuousupdateofprimarychurchdoctrineinday‐to‐daylife

Conclusions

ThefastingtopicgeneratednumerousdiscussionsdownthecenturiesthustheHolyPrieststriedtorespondtotheseneedsandsetrulesthatweretobefollowedindifferentsituationsinordertosettlethedisputesandconflictscreatedaroundanissuewithimplicationsfortheculticandindividuallife

IngeneraltheytriedtostateaswehaveseenthetypesoffastingtheneedforfastingforthosewhowanttoimpartintheBodyandBloodofChristforthoseabouttoreceivetheOrdinationsacramentetcTheyalsotriedtodemonstratetheimportanceoffastingonWednesdayandFridayanditscompulsorinessforallChristiansTheysetrulesforeachofthefastsduringtheyear(theNativityfastingthePaschafastingthefastingoftheHolyApostlesPeterandPaulthefastingoftheDormitionoftheMotherofGod)MostofthecanonicalprovisionsrefertoPaschafasting

Fasting always stood as a permanent preoccupation of the ChurchduringtheXXthcenturyinparticularinthesecondhalfofthecenturyThroughthedocumentpreparedinChambesyin1986thecanonicaltraditionhasbeenaffirmedwithout bringingmodifications to the ecclesial life respectively tothe canonical standards Moreover the spiritual implications of fasting are alsoshowcasedaswellasthetheCristocentriccharacteroffasting

Taking these reasons into account in the light of canonical doctrineandofpatristictraditionwemustkeepthefastingorderwithoutbeingluredawaybytheexcessiveapplicationofchurchadministrationthatleadstodissolutefastingnorbyblindattentiontodetailthatcanresultinunexpectedreactionstowardshelplessfaithfulchildrenandthesick

REFERENCES

ldquoPreceptoftheHolySynodrdquono10112(November2016)AfanasievNicolaiNCanoaneşiconştiinţăcanonicăGalațiEgumeniţa2005AntoniePloieşteanulBishopldquoOprivireasuprapregătiriiSfacircntuluişiMareluiSinodal

BisericiiOrtodoxerdquoOrtodoxiano2(1977)Balcă Nicolae Criza spiritualămodernă şi cauzele ei Suceava Typography of the

MonasterybdquoSfacircntulIoancelNourdquo2005BerednicovISCursdedreptBisericescTranslatedbySilvestruBălănescubishopof

HuşiBucharestTypographybdquoCărţilorBisericeştirdquo1892

VENIAMINGOREANU

ChiţescuNicolaeldquoNoteşiimpresiidelaConferinţaPanortodoxădelaRhodosrdquoBisericaOrtodoxăRomacircnăno9‐10(1961)

CioboteaDan‐IlieldquoSpreSfacircntulşiMareleSinodalOrtodoxieirdquoBisericaOrtodoxăRomacircnăno11‐12(1982)

DamşaTeodorldquoTradiţieşilsquoreadaptarersquoicircnaplicareaprescripţiilorbisericeşticuprivirelapostrdquoMitropoliaBanatuluino1(1987)

DouăhotăracircrialeSfacircntuluiSinodcuprivirelasărbătorişipostureBucharestTypographyCărţilorBisericeşti1907

DurăNldquoBiserica icircnprimelepatrusecoleOrganizareaşibazeleeicanonicerdquoOrtodoxiaXXXIVno3(1982)

Floca Ioan N Drept canonic ortodox legislaţie şi administraţie bisericească vol IIBucharestEIBMBOR1990

Goreanu Veaceslav ldquoPostul icircn tradiția canonică a Bisericii RăsărituluirdquoLuminătorul86no5(2006)10‐22

IoniţăViorel ldquoAspectealepostului icircn lumeaoccidentalăsecularizatărdquoZiarulLumina(March292014)

mdashmdashmdashHotăracircrile icircntrunirilor panortodoxe din 1923 pacircnă icircn 2009 ndash spre Sfacircntul şiMareleSinodalBisericiiOrtodoxeAnnexIBucharestBasilica2013

JansenAnneDieZukunftderOrtodoxieKonzilsplaumlneundKirchenstrukturenBenzigerVerlag1986

NeculaNicolaeDTradiţieşiicircnnoireicircnslujirealiturgicăvolIGalaţiPublishingHouseDunăriideJos1996

mdashmdashmdashldquoIcircnvăţăturadespreposticircnBisericaOrtodoxărdquoStudiiTeologiceno7‐8(1984)517‐518

NicolaeBishopofVaduluiFeleaculuiandClujuluildquoConferinţadelaMoscovardquoOrtodoxiano1(1949)

PavelConstantinldquoPosturileracircnduitedeBisericaOrtodoxăicircncondiţiiledeviaţăactualealecredincioşilorrdquoStudiiTeologiceno5‐8(1977)

Plămădeală Antonie ldquoA treia Conferinţă Panortodoxă PreconciliarărdquoBisericaOrtodoxăRomacircnăno9‐10(1986)

PredeanuVŞtiinţacredinţaşipostulBucharestTypographyGriviţa1903SachelarieNicodimPravilabisericeascăthirdeditionBucharestPublishingHouseParish

ValeaPlopului1999Scriban Iuliu ldquoConferinţa interortodoxădinConstantinopolrdquoBisericaOrtodoxăRomacircnă

no9(1922‐1923)SoareGheorgheldquoDelaVatopedilaRhodosrdquoBisericaOrtodoxăRomacircnăno9‐10(1961)StanLiviuldquoApatraConferinţăPanortodoxărdquoBisericaOrtodoxăRomacircnăno7‐8(1968)mdashmdashmdashldquoSoborulpanortodoxdelaRhodosrdquoMitropoliaOltenieino10‐12(1961)StăniloaeDumitruTeologieDogmaticăOrtodoxăvolIIBucharestEIBMBOR1997VasilecelMareSfacircntulScrieripartIIAsceticeleRegulilemariBucharestEIBMBOR

1989ZăgreanIoanMoralacreştinămanualpentruseminariileteologiceBucharestEIBMBOR

THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW

RASTKOJOVIC

ABSTRACTThearticletheologicallyexaminesthedocumentonfastingadoptedattheCreteCouncilin2016WithrespecttofastingasanobligatorypracticewecouldnoticenegativeconsequencesinChurchlifemorethanpositiveonesForexampleEucharisthasbeenunderstoodasacultwithlessrelationtotheworldItbecameonlyaritualontheperipheryoftheChurchrsquoslifeTheemphasisonfoodasthemostimportantvaluehasanegativeoutcomefortherelationshipbetweenourtheologyandourclergy Inmostcasesobligatory fastingpracticestripsourChristianidentitytoanidentitybasedmerelyaroundfoodForallthesereasonsthearticleadvisesthattheChurchshouldadvocatefastingbutnolongerasanobligatorypracticeKeywordsalienationEucharistchurchlaypeoplefastingKingdomofGodAlienationandCommunionThisyearistheanniversary‐100yearssincethegreatOctoberrevolution

TheSovietUniondidnotlast100yearstocelebrateitWecouldonlyimaginewhatkindofcelebrationthatwouldhavebeenThereasonsforthecollapseoftheUSSRaremanybuthereIwouldliketomentiononewhichIbelieveisimportantforourstorytodayiealienationThelastyearsofsocialisminthesecountrieshavebeencharacterizedbyadiscrepancybetweentheidealandtherealndashbetweensocialistutopiaandthelifeofthepeopleWhenschismbecamegreatercollapsewasinevitable‐AlienationhappenedalienationbetweentheproletariatandthosethatledthemtowardscommunismInasocietywhichstressedtheimportanceofcollectivismthiswasaveryimportantfactthelostfaithbetweenmembersofthe big collective led to disintegration Alienation between members of acommunityhasthepotentialtoleadtocollapseHumanbeingsarelongingto Assoc Prof Dr Rastko Jovic Faculty of Orthodox Theology University of Belgrade E‐mailrjovicbfspcbgacrs

RASTKOJOVIC

belong somewhere to be loved and embraced and not alienated Alienationandlonelinessshowthedisinterestofthecommunitytowardstheindividual

Speaking of the Church we eagerly accentuate that the Church hasbeenbornliturgicallyasaniconoftheKingdomofGod1Besidesthisliturgicaldimension itwould be necessary for the church to reflect the values of theKingdom in its very structureandorganization Letus remember that the firstChristianshadbeeninvolvedinChurchgovernmentandtheelectionofpriests2OvertimetheywereconsultedlessandlessandtheChurchhierarchygraduallybecamealienatedfromlaypeople3LongbattleswithGnosticismstructuredthechurchmoreFortheearlyFathersitbecameveryimportanttoshowthelinearsuccessionofbishopsfromChristandtheApostles4MoreovertherecognitionoftheChurchbytheEmpireledthebishopstodrawtheiridentityfromtheEmpireandtheologicallyfromChristandtheApostles5

AlthoughtheNewTestamentrevealstheKingdomofGodasanewmodeofrelationshipanewqualityof lifereallyhasnotbeenmirroredintheChurchstructureEventhoughourtextbooksonOrthodoxyliketomentionthatldquotheuniquepurposeoftheLiturgyistorevealtheKingdomofGodReminiscenceanamnesisoftheKingdomofGodis thesourceofeverything inChurchrdquo6thatdoesnotreallyhappeninourrealityofchurchlifeMoreoftenLiturgypreservesthepatriarchalmodeoftherelationshipthedegradationofwomen7thedisregardoflaypeopleandinaccessibilityforthesickandtheelderly

Whatwedoneedtodayaredeedsasauthenticexpressionsofourwordsbringing together theologyandrealityToaccomplish thesegoalswecannotforget theessential andconstitutive roleof themembersofour churches ldquoButyouareachosenracearoyalpriesthoodaholynationapeopleforGodrsquosownpossessionthatyoumayproclaimtheexcellenciesofHimwhohascalledyououtofdarknessintoHismarvellouslightrdquo(1Peter29)ThisEpistleofPeterexpressesthenecessityofrespectthenecessityofapersonalapproachandnotcollectivism1ThisisrepresentedinthemainstreamtheologicalworksstemmingfromEucharisticecclesiology2DidacheXV1‐23DejanMackovic ldquoSocijalni kontekstbogoslovlja Sv IgnjatijaAntiohijskogrdquoSrpskateologijadanas2012edBogoljubŠijaković(BeogradPBFITI2013)288‐302Onthesubjectofstructuresandalienation Cyril Hovorun Scaffoldsof theChurchTowardsPoststructuralEcclesiology (EugeneCascadebooks2017)

4IrineosTertullianClementofAlexandria5ApostolicConstitutions6AleksandarSmemanEvharistiјskobogoslovlje(BelgradeOtacnik2011)1727At several conferences (Agapia 1976 Crete 1989 Rhodes 1988Damascus 1996 Contantinople1997Durres2010)orthodoxwomentheologianspointedoutthefatalliturgicalpracticeofourChurch however nothing has improved up to the present day Karidoyanes Kyriaki FitzGeraldOrthodoxWomenSpeakDiscerningthelsquoSignoftheTimesrsquo(GenevaWCCPublications1999)

SuchanidealisnecessaryevenmoreifwewithinthechurchalienatechurchleadersandothermembersoftheroyalpriesthoodIbelievethattheissueoffasting and the document from Crete ldquoThe Importance of Fasting and ItsObservance Todayrdquo itself fosters this kind of alienation which I will try toconsiderhere

TheDocumentTheImportanceofFastingandItsObservanceToday

ThedocumentadoptedonCretein2016doesnotdiffermuchfromthedocumenton the same subject from1986pre‐conciliardocument8The firstchapters try to explain the truemeaning of fasting accentuating social activismandgooddeeds

A Chapter1Unfortunatelyaproblemarisesimmediatelywhereinchapter1thedocumentstates thatldquoFasting isadivinecommandment(Gen216‐17)AccordingtoBasiltheGreatfastingisasoldashumanityitselfitwasprescribedinparadise(OnFasting13PG31168A)rdquoCarefullyreadingbiblicaltextGodinparadisecommandsFromanytreeofthegardenyoumayeatfreelybutfromthetreeoftheknowledgeofgoodandevilyoushallnoteatforinthedaythatyoueatfromityoushallsurelydie(Gen216‐17)ThesewordsinParadisearenotinaccordwithldquonoteatinganythingrdquowhichtruefastingimplies9Iffastingwasself‐evidentinthedivinecommandmentJewswould probably fast On the contrary for Jews fastingwas neverobligatoryforthewholecommunitybutratherareactionofindividuals10areactiononsomeofthetroublesorproblemsintheirlives11Afterreturnfromexile fromBabyloniancaptivityaoneday fastwas introducedonYomKippurietheDayofAtonement12SoeventhefirstchapterofthedocumentismorethanproblematicinitsdefinitionthatfastinghasbeenadivinecommandmentWeshouldberemindedthatinallthreeGospelstheaccusationagainstApostleshasbeenthattheydonotfast(Mt914Mk218Lk533)Christisfastingfor40daysbutonlyonceinHislife

8Viorel IonițăTowardstheHolyandGreatSynodoftheOrthodoxChurchTheDecisionsofthePan‐OrthodoxMeetings since1923until2009 (Basel Institute for Ecumenical Studies University ofFribourg2014)176‐179

9DejanMackovicldquoPostusavremenodobaldquoSrpskateologijadanas2011edBogoljubŠijaković(BeogradPBFITI2012)188‐197189

10Patrijarh Pavle Da nam budu jasnija neka pitanja nase vere I (Beograd Izdavacki fondArhiepiskopijebeogradsko‐karlovacke1998)319

11EncyclopediaJudaicavol6(ThomsonGale2007)72212Lev2327‐32

RASTKOJOVIC

similarlylikemanyotherfathersandprophetsfromtheOldTestament13In otherwords the argument that fasting is a divine commandment ismoredoubtfulthanconvincing

B Chapter6 In chapter 6 the document on fasting recognizes fastingperiodsthathavebeendevelopedthroughoutthecenturiesandexplainswhethertheyexistinthecanonicaltraditionTheDocumentsaysldquoFollowingtheexampleoftheHolyFatherstheChurchpreservestodayasshedidinthepasttheholyapostolicpreceptssynodalcanonsandsacredtraditionsalwaysadvancingtheholyfastsastheperfectasceticpathforthefaithfulleadingtospiritualperfectionandsalvationhelliprdquoAlthoughinpreviouschaptersthedocumentaccentuatesthesocialimplicationsoffastinginthischapterfastingbecomessolelyseenasanasceticpathtowardsperfectionArewelackinginsubstantialargumentsabouthowfastingcouldbeunderstoodas apath to salvation It is notunnecessary to remember that in earlyChristianitythewaytosalvationwascelebratedthroughthefeastofeatinganddrinkingandnotfastingEventheremembranceofChristrsquosdeathandtheSecondComingwerealwaysconnectedwithfoodeatinganddrinking14

C Chapter8 ldquoIt isafactthatmanyfaithfultodaydonotobservealltheprescriptionsoffastingwhetherduetofaint‐heartednessortheirlivingconditionswhateverthesemaybeHoweverall these instanceswherethesacredprescriptionsoffastingareloosenedeitheringeneralorinparticularinstancesshouldbetreatedbytheChurchwithpastoralcareldquoforGodhasnopleasureinthedeathofthewickedbutthatthewickedturnfromhiswayandliverdquo(Ezek3311)withouthoweverignoringthevalueofthefastldquo

D As we notice immediately the beginning of chapter 8 recognizes thatldquomanyfaithfultodaydonotobservealltheprescriptionsoffastingrdquo15Itisinteresting that thispassage isalmost identicalas it is in thedocumentfrom 1986 which makes things more grotesque16Thirty years passedfrom1986‐2016whentheChurch identifiedtheproblemwhereldquomany

13DejanMackovicldquoPostusavremenodobardquoSrpskateologijadanas2011edBogoljubŠijaković(BeogradPBFITI2012)188‐197189

14Veronika E GrimmFromFeastingToFastingTheEvolutionOfASin (Routledge LondonampNewYork1996)69

15Almost the sameas from the conference in1986Viorel IonițăTowardstheHolyandGreatSynod of theOrthodox ChurchTheDecisions of the Pan‐OrthodoxMeetings since 1923 until2009(BaselInstituteforEcumenicalStudiesUniversityofFribourg2014)176‐179

16ldquoItisarealitytodaythatmanyChristiansdonotobservealldecisionsregardingfastingeitheroutof indolence or because of the existing conditions of life whatever they arerdquo Pre‐ConciliarDocumentfrom1986ViorelIonițăTowardstheHolyandGreatSynodoftheOrthodoxChurchTheDecisions of the Pan‐OrthodoxMeetings since 1923 until 2009 (Basel Institute for EcumenicalStudiesUniversityofFribourg2014)178

faithfuldonotobservefastingrdquoandnothingwaschangedinthedocument17Theldquonewdocumentrdquodoesnotofferanysubstantialsolutions toresolvetheissuendashexcepttorepeatthesameconclusions

E We could even say that the document from1986 ismore liberal in itsapproachldquoAllthesearesaidhoweverwiththepurposeofnotweakeninginanywaytheholyinstitutionoffastingThismercifuldispensationshouldbeexercisedbytheChurchwithallmeasureinanycasewithmuchlenienceinthecaseofthosefastswherethereisnotalwaysauniformpracticeandtraditionrdquo18Inotherwordsthedocumentatleastrecognizesthatnotallfasting periods have the same authority The document from the Pan‐Orthodoxmeeting in 192319shared the same points like the one from198620whichcannotbesaidforthedocumentthathasbeenadoptedin2016

F Chapter9Pastoralcareofthechurchandthedispensationsmentionedinchapter8 concerning fastingand thosewhodonot follow fasting soundsobscureinthecontextofmakingfastingperiodsobligatoryforallinthefirstplace That is explicitly stated throughout chapter9 ldquoHowever thetotality of the Churchrsquos faithfulmustobservetheholy fastsrdquo21MakingfastingobligatoryweproduceasaconsequenceanorthodoxidentitythatisinconceivablewithoutafastingpracticeUnfortunatelyfoodbecameouridentitymarker22

Asaconcludingremarkwecouldonlysaythatthedocumentwitnessesthechurchrsquos alienation ie alienation of the bishops from the people At thebeginning thedocumentrecognizes thatmanydonot followfastingbutstillprescribes higher ideals making the division greater to the point whenprobablythewholeideaisgoingtobreakdown

17TheSynodoftheSerbianOrthodoxChurch(SOC)askedpapersonfastingduringthe1970rsquosoneofthosepaperswasaproposalofPatriarchPavle(1914‐2009)atthetimebishopintheSOCEventhoughhewaspersonallyasceticheproposedin1976ashrinkingoffastingbuttheseproposalshavebeenrejectedPatrijarhPavleDanambudujasnijanekapitanjanasevereI(BeogradIzdavackifondArhiepiskopijebeogradsko‐karlovacke1998)352‐357

18Viorel IonițăTowardstheHolyandGreatSynodoftheOrthodoxChurchTheDecisionsofthePan‐OrthodoxMeetings since1923until2009 (Basel Institute for Ecumenical Studies University ofFribourg2014)179

19Ibid11020Ibid21 httpswwwholycouncilorg‐fasting_101_INSTANCE_VA0WE2pZ4Y0I_languageId=en_USaccessed2542017 InGreek τόσύνολοντῶνπιστῶντῆςἘκκλησίαςὀφείλει νάτηρῇτάςἱεράςνηστείας

22LetterofYouthfromAmericatowardsFastingPracticehttpbeleskesasaborablogspotfr201606blog‐post_6htmlaccessed1052017

RASTKOJOVIC

Wemayhopethatbytheendofchapter8ofthedocumentwecanfindamorepracticalsolutionbutthatisnotthecaseldquoitislefttothediscretionofthe local Orthodox Churches to determine how to exercise philanthropicoikonomiaandempathyrelievinginthesespecialcasestheldquoburdenrdquooftheholyfastrdquo It is our hope that local orthodox churches at some point will try evenunilaterallytochangefastingperiodsandlengthchangingthispracticeintoprivatepietyandnotobligatoryforall

TraditionUncertainties

AbrieflookatourtraditionwillhelpustodrawsomeconclusionsonthematterForApostlePaul ldquofoodandeatingareof social importanceandmaygiverise toconcern if theycausedissensionandquarrelling in theChristianbrotherhood Hospitality is urged Eating together even with onersquos paganneighbourisfineifitcontributestopeaceandmutualunderstandingnotsofineiffoodbecomesamatterforargumentrivalryandacauseforsocialtensionTheonlywarninggivenisthatoneshouldnoteat(meaninginthiscontexttoassociate)withabrotherwhoisafornicatorrdquo23

Fastingundoubtedlycame froma Jewishcustom24ldquoAsnotedearlierpaganswerelittleinclinedtoself‐mortificationbyfastingwhiletheJewswereknownevennotorious in theancientworld for their fasts longbefore Jesus(whoastheGospeltellswentagainstPharisaiccustomanddidnotfast)rdquo25TheJewsfoundmanyoccasionsforfastingsuchastheexpiationoftheirsinscommemorationofthemanydisastersintheirnationrsquoshistorytoimploreGodformercyhellip26They may have fasted more often or more conspicuously in theDiasporaprobablyinorderthatthroughthefastingtheysubstituteforsacrifice27Fasting howeverwas not a part of the regular synagogal service28ChristiancommunitieswithlittlemoneyshowedcontinuitywithJewishcommunitiesintermsoffastingbuttheychangedthemeaningofthispracticeThecommunitygotanopportunitythroughfastingtoshowitssocialrelevanceforsocietyndashtohelpthoseinneed

Didache testifies that fasting shouldbeon twodaysWednesdayandFriday insteadofMondayandThursday(like Jews)29Itwasamatterof identity

24Ibid8225Ibid26Ibid27Ibid28Ibid29VIII1

againsttheJewsandothersandnotthematterofanytheologicalimportanceTheEpistleofBarnabasalsospeaksaboutfastingbutonlyinacontextofsocialactivismandnotaboutfoodatall30whiletheSecondEpistleofClimenttotheCorinthianstestifiesthatmercyisgreaterthanprayerandfastingputtogether31TheShepherdofHermasalsowitnesseswhatthetruefastingisandthatissocialactivism32ApostolicConstitutionsaskforfastingbutonlylooselyEventhefastingbeforePaschaisonlyfortwodays33

Inthe5thcenturySozomenobservedthatfastingisunderstooddifferentlyintheEmpireinqualityandquantity34SocratesScholasticus(5thcentury)ChurchHistory522ldquoThefastsbeforeEasterwillbefoundtobedifferentlyobservedamongdifferentpeopleThoseatRomefastthreesuccessiveweeksbeforeEasterexcepting Saturdays and Sundays Those in Illyrica and all over Greece andAlexandriaobservea fastof sixweekswhich theyterm lsquoThe fortydaysrsquo fastrsquoOtherscommencingtheirfastfromtheseventhweekbeforeEasterandfastingthreetofivedaysonlyandthatatintervalsyetcallthattimelsquoThefortydaysrsquofastrsquo It is indeedsurprising tome that thusdiffering in thenumberofdaystheyshouldbothgiveitonecommonappellationbutsomeassignonereasonforitandothersanotheraccordingtotheirindividualfanciesOnecanseealsoadisagreementaboutthemannerofabstinencefromfoodaswellasaboutthenumberofdaysSomewhollyabstainfromthingsthathavelifeothersfeedonfishonlyofalllivingcreaturesmanytogetherwithfisheatfowlalsosayingthataccordingtoMosesGenesis120thesewerelikewisemadeoutofthewatersSomeabstainfromeggsandallkindsoffruitsotherspartakeofdrybreadonlystill others eat not even thiswhile others having fasted till the ninth hourafterwards takeanysortof foodwithoutdistinctionAndamongvariousnationsthereareotherusagesforwhichinnumerablereasonsareassignedSincehoweverno one can produce a written command as an authority it is evident that theapostleslefteachonetohisownfreewillinthemattertotheendthateachmightperformwhatisgoodnotbyconstraintornecessitySuchisthedifferenceinthechurchesonthesubjectoffastsrdquo35

Earlychurchsourcesclearlystatetheimportanceoffastingasasocialpractice Even if we look at the Jewish community the Babylonian Talmud(3rd‐5thcentury)testifies that fastingwasareplacement forsacrificebecauseof

30III1‐631XVI432ParableV233ApostolicConstitutions3334EcclesiasticalHistoryVIIhttpwwwnewadventorgfathers26027htmaccessed105201735ChurchHistory522

RASTKOJOVIC

theabsenceoftheTempleAtthesametimefastinghasbeenjudgedasdangerousforthereasonthatonewhoisfastingcouldgetsickandbecomeaburdenforthecommunityPhilodeeplyinspiredbyPlatonismspeaksaboutanidealJewishcommunitywhichisvegetarianandcelibateButevenPhilorecommendsthisto thepeopleover50Nowadays Jewshavesix fastingperiods twoof themarelastingaround24hoursandfourlastfor12hours(fromsabbathtoaksham)

HavinginmindallthesetestimoniesatthebeginningofChristianityitisobviousthatthesocial importanceof fastingwasaccentuated inorder toshowthenewnessofChristianity incomparisonwithother religiouscustoms36Foodwasofsecondaryimportanceandtruefastingexpressedthroughgooddeeds

In this context we should understand the true meaning of canonicalpunishmentsforthosenotfastingInApostoliccanon69wefindthatldquoIfanyBishoporPriestorDeaconorSubdeaconReadersorPsaltifailstofastthroughoutthefortydaysoftheGreatFastoronWednesdayoronFridaylethimbedeposedunlesshehasbeenprevented fromdoing soby reasonofbodily illness Ifon theotherhandanylaymanfailtodosolethimbeexcommunicatedrdquo37In the Jewishfood systemwe have a distinction between clean and unclean foodwhich hadreligioussignificanceFoodwasamarkerofidentitywhichbroughtpeopleintoorexcludedthemfromthecommunityofGod38InthatsenseweshouldunderstandcanonicalprovisionsThey lookveryharshbut ina contextof social solidarityFastingwasproofofthesocialinclinationofchurchmemberstosavemoneyforthoseinneedAtthesametimetorejectfastingwasatthattimeunderstoodasrejectiontooffersacrificeforyourneedybrethrenInotherwordsfastingornon‐fastingwasunderstoodsociallyandnot in thecontextof food itselfOtherwisethe binary system cleanuncleanwould be just substitutedwith a newonefastingnon‐fastingfoodThatwouldberegressionofChristianidentitywherefoodplaysanextensiveroleinourrelationshiptoGod

FastingandEucharist

Inchapter9wehaveaninterestingstatementwhichisanewadditioninthedocument from2016aquotationfromSaintNicodemustheHagioritethatfastingisconnectedagainandagainwiththeEucharistldquohellipfastingbeforepartakingof Communion is notdecreedby the divineCanonsNevertheless36IntheChristianitypreachedbyPaulfoodassuchisofnoreligiousconcernVeronikaEGrimmFromFeastingToFastingTheEvolutionOfASin(RoutledgeLondonampNewYork1996)57

37Ralph JMasterjohn edTheRudder (WestBrookfield TheOrthodoxChristianEducationalSociety2005)214

38Mary Douglas PurityandDangerAnAnalysisofConceptsofPollutionandTaboo (LondonRoutledgeampKeganPaul1966)

thosewhoareabletofastevenawholeweekbeforeitaredoingtherightthingrdquoItisevidentthatherewehaveaschismbetweenclericsandlaymenwhereclericsdonotfastawholeweekbeforetheLiturgylaymenhavebeeninvitedtodosoThiskindoflogicwouldimplythatpartakingofEucharistregularlywouldmeanfastingforthewholeyearItisobviousthatthissentencewasanadditiontoadvancea different vision of the Churchwhere people partake of the Eucharist onlyoccasionally

The connection that has beenmade in this chapter between fastingandEucharisthashaddevastatingeffectsonChurchrealityandChurchlifeInthemajority of our churches priests advise seven days of fasting even thoughtheydonotapplythesameforthemselvesAtfirstglancewenoticeabourgeoisiementalitythestrongdifferencebetweenpriestsandthefaithfulFarworsethanthismentalityhasbeentheintroductionofthemarketeconomyintheEucharistEventhoughwehaveevidencefromthecanonicaltraditionofsellingEucharistformoney(VI23)itisalmostthesametodayndashnotmuchdifferenceConfessionhasbeenobligatorybeforeeverycommunion39wherepeopleusuallygivemoneyAfterconfessionwheretheyadmittedlyconfessthattheyhadonlyldquoproperrdquoiefastingfoodtheyhavebeenconsideredldquoworthyrdquoforEucharistItisatwofolddangerthatthisdocumentshouldhaveavoidedinsteadofsupportingwrongpractice that has lasted for centuries Fasting becamenewmoneywhichmakessomeoneworthyof partaking In otherwords insistenceon food almostmakesfoodasatoolwhichmakessuccessfulpaymentforEucharisticparticipation(fastingpriortocommunionisnecessaryatleastforthreedays)

AsstatedabovethisonlycontributedtothedevelopmentofthebourgeoisiementalityofourpriesthoodWeneedtoberemindedagainandagainthatldquotheliturgical(priestly)officesshouldexistforthesakeoftheEucharistandtheirraisondrsquoecirctreshouldbe the celebrationof theEucharist togetherwiththe peopleratherthaninsteadofthepeopleservingasaniconoftheeschatologicalgatheringof thepeopleofGodinoneplacearoundChristwiththebishop lsquointhetypeand place of Christrsquo and the presbyters as types of the apostlesrdquo40In thatcontextitisnecessarytorealizethesignsoftheKingdomofGodintheLiturgyinordertoreflecttheminChurchstructuresandlaterinsocietyitselfInsteadofthat we iconize economic practice that prevails in the world where almostanything canbepaid for That very spirit has been evident here toowhereEucharistisnotagiftbutapaymentThesenseofEucharistasagifthasbeenlostcompletely39AleksandarSmemanVelikipost(VrnjackabanjaBratstvoSvetogSimeonMirotocivog1999)149‐163

40KalaitzidisPantelisOrthodoxyandPoliticalTheology(GenevaWCC2012)103

RASTKOJOVIC

EucharistshouldnourishusasGodrsquosgift tous inwhichwe ldquoexperiencetheneed toshareGodrsquosgiftswithourbrothersandsistershelliprdquo InsteadEucharisthasbeenunderstoodasonersquos individualachievementandastruggletomeetcertainrulesFromGodrsquosgiftEucharistbecomesthedeservedmeansofsalvationIn sucha liturgical settingCommunionmakesanewethosof exclusionandpridewithnoneedforothersWhywouldsomeoneneedorfeelnecessityfortheotherintheEucharisticsettingwhenheindividuallydeserveditthroughconfession and fasting In otherwords confined to its culticmeasurementstheLordrsquosSupperdevelopsanethosofisolationismandself‐prideThisethosof payment is indirectlymentioned and perceived in chapter 3 of the CreteCouncilldquoThereforethetruefastaffectstheentirelifeinChristofthefaithfuland is crowned by their participation in divine worship particularly in thesacramentoftheHolyEucharistrdquo41

AlienationDiscriminationinsidetheOrthodoxChurch

The document also represents a kind of discrimination towards thosechurchesthatfollowtheoldcalendarRepresentativesoflocalchurchesthatfollowtheoldcalendardidnotmanagetoraisetheirvoiceinordertoachieveequalitywithother churches Fastingof theHolyApostles is always longer in churchesthatfollowtheoldcalendarInthelastalmost100yearsthatdifferenceisbiggerndashmorethanthreeyearsClearlytherepresentativesofOrthodoxchurchesthatfollowtheoldcalendarevenafterrecognizingthatthemajorityofpeopledonotfastdidnotfinditnecessarytodoanythinginordertorepresenttheirownfaithfulandcareforunityoftheChurchonthismatterThesamecouldbesaidforthechurchesthatfollowthenewcalendarTheyignoredthisissueieissueofunityandlifeoflaityinotherlocalchurchesThisisalsoasadfactwhichcontributestoourtheoryofalienationbetweenclergyandlaityObviouslyissuesfortheclergyarenotthesameasthoseforthelaity

Conclusion‐ProcessofAlienation

WithrespecttofastingEucharisthasbeenunderstoodasacultwithlessrelationtotheworldItbecameonlyaritualontheperipheryoftheChurchrsquoslifeTheemphasisonfoodasmosttheimportantvaluehasanegativeoutcomeforourtheologyandourclergyTheethosthatsuchanunderstandingproducesinourfaithful is melancholy towards the world and our fellow human beings ie tobecomecloseintheeyesofGodwhatmattersisfasting

41ldquoTheImportanceofFastingandItsObservanceTodayrdquoChapter3

FastingstrippedourChristianidentitytoanidentitybasedmerelyaroundfood It is a shame that todayOrthodoxdistinguish themselves in theworldthroughtheirfoodconsumptionandnottheirdeeds

ForGodsolovedtheworldthatHegaveHisonlybegottenSonthatwhoeverbelievesinHimshouldnotperishbuthaveeternallifeForGoddidnotsendtheSonintotheworldto judgetheworldbut thattheworldshouldbesaved throughHim(John316‐17)rdquoNeedlesstosaythattheworldandtherelationsthatwemakewithinitshouldbeunderstoodasaspacewhichgivesusthepossibilitytoactivelyparticipateinoursocietyandcareforothersOurtruefastingshouldbeour rejection to reject the world in the context of salvation Making fastingnon‐obligatorywouldhelpinthisprocessofhealinghealingofindividualismandalienation

InconclusionwecangiveyousomeresearchresultsfromSerbiathathasbeenconductedin2010showingthat79ofthefaithfultakefrequentcommunionwhereasalmost78havecommuniononlyafewtimesintheyearAtthesametime 28declared that they fast regularlywhile almost63never fast oronlyafewtimesduringtheyear42Thesenumbersareveryhighbecausethenumberofthoseinthesurveyisaround1250peopleProbablythesenumberswouldbemuch less if the surveyhadbeen conductedona largerscaleThisproves that the identity ofOrthodoxChristians liesmore in fasting than in theLiturgythecenterofourworshipbeingofsecondaryimportance

ItisgoodfortheChurchtoprescribefastingbutasarecommendationandnotasanobligationforallEvenwhenwediscussfastingitismoreimportanttoposethisquestiondoweknowandunderstandhumanbeingsoftodayInmanyregionspreparingfastingfoodconsumesmoretimeandmoneyIntodayrsquosworld people have less time for themselvesWorking time is getting longerleaving less time for cooking and these social changes should be taken intoconsiderationForthisreasonitislegitimateinthecontextoffastingtoposethequestionofwhetherweknowthehumanbeingoftodayandwhetherwetrytounderstandtheissuesandchallengesthathefacesintodayrsquosworld

REFERENCESldquoLetterofYouthfromAmericatowardsFastingPracticerdquo

httpbeleskesasaborablogspotfr201606blog‐post_6htmlaccessed1052017

42ReligioznostuSrbiji2010(BeogradHrišćanskikulturnicentar2010)

RASTKOJOVIC

DouglasMaryPurityandDangerAnAnalysisofConceptsofPollutionandTaboo (LondonRoutledgeampKeganPaul1966)

EncyclopediaJudaicavol6ThomsonGale2007FitzGeraldKaridoyanesKyriakiOrthodoxWomenSpeakDiscerningthelsquoSignoftheTimesrsquo

GenevaWCCPublications1999GrimmVeronikaEFromFeastingToFastingTheEvolutionofaSinRoutledgeLondonamp

NewYork1996HovorunCyrilScaffoldsoftheChurchTowardsPoststructuralEcclesiologyEugeneCascade

books2017httpswwwholycouncilorg‐fasting_101_INSTANCE_VA0WE2pZ4Y0I_languageId=en_US

accessed2542017InGreekτόσύνολοντῶνπιστῶντῆςἘκκλησίαςὀφείλεινάτηρῇτάςἱεράςνηστείας

IonițăViorelTowardstheHolyandGreatSynodoftheOrthodoxChurchTheDecisionsofthePan‐OrthodoxMeetingssince1923until2009 Basel Institute for EcumenicalStudiesUniversityofFribourg2014

MackovicDejan ldquoPostu savremenodobardquo InSrpskateologijadanas2011 editedbyBogoljubŠijakovićBeogradPBFITI2012

mdashmdashmdash ldquoSocijalni kontekst bogoslovlja Sv IgnjatijaAntiohijskogrdquo InSrpskateologijadanas2012editedbyBogoljubŠijakovićBeogradPBFITI2013

MasterjohnRalphJedTheRudderWestBrookfieldTheOrthodoxChristianEducationalSociety2005

PantelisKalaitzidisOrthodoxyandPoliticalTheologyGenevaWCC2012PavlePatrijarhDanambudujasnijanekapitanjanasevereIBeogradIzdavackifond

Arhiepiskopijebeogradsko‐karlovacke1998ReligioznostuSrbiji2010BeogradHrišćanskikulturnicentar2010SmemanAleksandarEvharistiјskobogoslovljeBelgradeOtacnik2011mdashmdashmdashVelikipostVrnjackabanjaBratstvoSvetogSimeonMirotocivog1999

AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDBYTHEHOLYAND

GREATCOUNCIL

PATRICIUDORINVLAICU

ABSTRACT Since the beginning of the debates on the topics which could bediscussedattheOrthodoxChurchrsquosSynodautocephalyautonomytheOrthodoxdiasporaandthediptychswerepartoftheproposedthemesTheiranalysisduringthepreparatoryprocesshighlightedthefactthatOrthodoxChurchescannotreachaconsensusregardingtwoofthemautocephalyanddiptychsUndertheseconditionstheSynaxisoftheOrthodoxChurchrsquosprimatesconvenedinConstantinoplein2014decided towithdraw them from the agenda Out of the four above‐mentionedthemesonlyAutonomyandtheMeansbyWhichitisProclaimedandTheOrthodoxDiasporawerekeptfordebateandapproval InthispaperIwillbrieflyanalysethesetwodocumentsemphasisingthecontributionoftheSynodtotheclarificationofthetopicshighlightingsomefundamentalelementsandaspectsthatareasyetunresolvedKeywordsautonomydiasporaHolyandGreatCouncilCanonLawcanonssynodalitydiptychs

IChurchautonomyandtheclarificationsbroughtbytheHolyandGreatCouncilrsquosdocument Observingthestructureandcontentofthisdocumentatafirstglancewemightaskourselvesabouttheusefulnessofadoptingitatapan‐OrthodoxlevelconsideringthatitdealswithaproblemwhichinprincipleconcernstheinternallifeoftheautocephalousChurchesHoweveratanin‐depthanalysiswenoticethatitcontainscertainelementswhichhaveimplicationsforthelifeofthewholeChurchForamorethoroughunderstandingofthethemesIwillpresent in the following paragraphs a few fundamental aspects about theAssociateProfessorBabes‐BolyaiUniversityFacultyofOrthodoxTheologyCluj‐NapocaE‐mailpvlaicugmailcom

PATRICIUDORINVLAICU

institutionofautonomyafterwhichIwillhighlightthewayinwhichtheHolyandGreatCouncilputsitinaconceptualframeworkandwhicharetheimplicationsofadoptingthisdocumentforthelifeoftheChurch1

aChurchautonomyandtheissueofrecognizingtheecclesialmaturityofaregionalcanonicalentity

The institution of autonomy was present in the life of ChristiancommunitiessincetheapostolictimesThefullresponsibilityoflocalChurchesemphasizedsincetheActsoftheApostlesepistlesandapostolicwritingswasalways linked with the principle of co‐responsibility of the whole ecclesialbody2Thusautonomywas framed insynodalityandsynodalityconsolidatedautonomy3EachlocalChurchregardlessofitssizeisthecompletemanifestationoftheChurchandaregionalChurchrsquosprimatehastheroleofcommunionvector4 In the4th and5th centuries capitalizing thepolitical organizationof theEmpire theChurchstructuredametropolitansystemtowhich itgrantedallelements of autonomy5 Following the evolution of stately organization thechurchrsquosinstitutionalstructuresmouldedonthecivilmodelsothatbytheendofthe4th century it reached a supra‐metropolitanorganizationThis organizationunderlined the distinction between basic episcopal autonomy metropolitanautonomyandsupra‐metropolitanautonomywhichwasconsolidatedbetweenthe4thand9thcenturiesintheformwhichlaterwasnamedPentarchy It is interesting tonote that in thiswhole systemof autonomies thecanonicaltraditioninvestswithextendedautonomyonlythemetropolitansystemwhiletheepiscopalandsupra‐metropolitanautonomiesarealwayscorrelatedwith the jurisdictional competencies manifested at the provincial level Aneloquentexampletothisendisthe8thCanonoftheThirdEcumenicalSynodofEphesusAlthoughitisconsideredbysomecanonistsasthetextwhichproclaimstheautocephalyofCyprus6infactitonlyguaranteesametropolitanprovince1See Viorel Ioniță Hotăracircrile icircntrunirilorpanortodoxedin1923pacircnă icircn2009 (București EdBasilica2013)166

2FormoredetailsontheconceptofchurchautonomyseeLiviuStanldquoDespreautonomiabisericeascărdquoStudiiTeologiceno10(1958)376‐393

3A remarkable studyon this themewhich also analyses the rapportbetweenautonomyandjurisdictionalauthorityisJHEricksonldquoCommonComprehensionofChristiansconcerningAutonomyandCentralPowerintheChurchinViewofOrthodoxTheologyrdquoKanonno4(1980)100‐112

4SeeKallistosWareldquoLrsquoexercicedelrsquoautoriteacutedanslrsquoeacutegliseorthodoxe(II)rdquoIrinikonno55(1982)25‐345CVogel ldquoCommunionetEglise localeauxpremierssiegraveclesPrimauteacuteet synodaliteacutedurant lapeacuteriodeanteacuteniceacuteennerdquoLrsquoAnneacuteecanoniqueno25(1981)170‐171

6See G Papathomas LrsquoEgliseautocephaledeCypredans lrsquoEuropeUnie (Katerini Ed PectasisKaterini1998)53‐81

AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip

the right to self‐govern against innovative claimsmanifested by the churchauthorityatasuperiorcivil‐administrativelevel7 ItisknownthatwiththeimperialreorganizationepiscopalseeswithrespectabletraditionandconfirmedmoralauthoritythroughendurancefromfacinguptodoctrinaldissidentmovementsandpersecutionsenduphavingauthorityovermultiplediocesesSimultaneouslyevenifsomeseeswerereveredbytheChurchfortheirdistinguishedroleinresistingpersecutionsandkeepingthefaiththemetropolitanprovincersquosauthoritycontinuedtobeconsolidatedCanon7of theFirstEcumenicalSynodhonours thebishopof JerusalemwhichwouldbesoonputinthePentarchyNeverthelessfromanadministrativepointofviewthisdoesnotaffectthemetropolitancanonicalorder RegionalauthorityimposeditselfintheChurchalsobecauseeachprovincecapital offered communication and transport facilities as it was the centre ofsociallifeandimplicitlyofchurchlifeTheProtopresbyter(Protos)exercisedinthiscontextthe functionofcommunionvectorThecanonical traditiondisplayshimasalsohavingconcretecompetenciesTheotherbishopsreferredtohimforallaspectswhichexceededtheinternallifeofthedioceseandtheprotopresbyterdidnotundertakeanythingwithouteveryonersquosconsentasitisstatedinthe34thapostoliccanoninwhichthetermὁμόνοιαdesignatesonenessofmindunanimityconcord8TheothercompetencieswenttothefirstbishopofaregionThesewereconvening synods (20Antioch) chairingelectionsand consecrating theelectedone(4I28IV19Antioch)therightofdirectinterventionwhenabishopdidnotfulfilhisdutiesofadministeringthepatrimony(therightofdevolution)(11VII5255Carthage)andalsorepresentedprerogativesofarealautonomyAsthemetropolitanwasnottheholderofadirectjurisdictioninthesuffragandioceses(35ap2 II20VI)hemanifestedhimselfas theexampleofovercoming localegoismandfittingthediocesersquoschurchlifeintheframeworkoftheregionalchurchlife Thegradualconsolidationofsupra‐metropolitanprerogativesthroughhighlightingthethronesofRomeAlexandriaAntiochandthenJerusalemdidnotdiminish provincial autonomy The primate of the Church structured at this7AlthoughwenoticethatinthecontextoftheThirdEcumenicalSynoditconcernsadeliberationonthisissueaftertheargumentsofthepartiestheSynodsolelyguaranteestheprerogativeswhichwerealreadyineffectThroughthiscanontheChurchofCyprusdoesnotacquireadifferentstatutefromthepreviousonebuttheexistingoneisconfirmedanditallowsthemetropolitanstotakeacopyofthisdecisioninordertodefendtheircompleteautonomySeealsoJEriksonldquoAutocephalyinOrthodoxCanonicalLiterature to theThirteenthCenturyrdquoStVladimirrsquosTheologicalQuarterlyno1‐2(1971)31

8George Lampe AGreekPatristicLexicon (Oxford 1961) 958 CfH G Liddell and R ScottAGreek‐EnglishLexicon(Cambridge1996)

PATRICIUDORINVLAICU

level did not have direct jurisdictional competencies but only the right ofconsecratingtheprimateofthemetropolitanChurchchosenbythebishopsofthatdiocese9 Beginningwith themiddleof the5thcentury through the28thcanonofChalcedon fivesupra‐metropolitancentresRomeConstantinopleAlexandriaAntioch and Jerusalem are emphasized so that later the Pentarchywould beconsideredagiftofGodassociatedwiththefivesenseswhichwereappliedtotheEcclesial body of the Empire10 Some consider that this association targetedpreciselylimitingtheclaimsofacquiringpatriarchalstatusAslongastheunitarypoliticalelementsencasedwhattodaywemightcalltheautocephalousChurchnomajor issues arose11 Howeverwhen the pressure of imperial politics tried todilutethroughdisciplinarymeanstheautonomyofsomechurcheswhichwereemancipated it even led topushing them towardshereticaldoctrines SomeseetheadoptionofevendistinctdoctrinalstancesbythePersianandArmenianChurches as a form of emancipation and a wish to distance themselves fromworldlypower12InothercasesthereturnofchurchentitiestoOrthodoxdoctrinewasnegotiatedinexchangefortherecognitionoftheirfullchurchautonomyThemostrepresentativecaseisthatoftheChurchofGeorgia13 The canonical tradition also speaks of the so‐called autocephalousarchbishopricswhichweremerelydiocesestakenoutfromtheregionalmetropolitansystem14andwhichdirectlybelongedtothePatriarchySotheywereentitledtoanextendedautonomysimilartowhattodaywecallautonomouschurches AfterthefalloftheByzantineEmpirefullautonomylatercalledautocephalywasmoreclearlyspecifiedasaformofthewiderautonomycircumscribedbygeo‐politicalinfluencesInthecontextinwhichthestatelyentitiesexercisedpoliticalpressureovertheecclesialentitiesthenaturalneedofrecognizingtheecclesialentityrsquosautocephalyaroseThismanifestedinanindependentstateinordertodoawaywith the suspicions of anotherrsquos state interference in the internal issues

9FormoredetailsseePLrsquoHuillierldquoLedeacutecretduconciledeChalceacutedoinesurlespreacuterogativesdusiegravegede la tregraves sainteeacuteglisedeConstantinoplerdquoMessagerdelrsquoExarchatduPatriarchatrusseenEuropeOccidentaleno27(1979)33ndash69

10SeeVLombinoldquoPentarchiardquoinNuovoDizionariopatristicoediantichitagravecristianeedAngeloDiBerardino(Genova‐MilanoCasaEditriceMarietti2008)4023‐4028

11For a broader approach of Constantinoplersquos influence over church organization and of theChristian east in general see Alain Ducellier edByzanceet lemondeorthodoxe 2eeacutedition(ParisArmandColin1996)

12RJaninldquoLesArmeacuteniensLeacuteglisearmeacuteniennerdquoEacutechosdOrient18no110(1916)613Formore details see J Kshutashvili ldquoOrganizarea bisericii georgiene si bazele ei canonicerdquo(PhDThesisConstanţaldquoOvidiusrdquoUniversity2007)

14Formoredetailsseeibid

throughthemediumoftheChurchThisishowmodernautocephalousChurcheswerebornontheruinsofgreatempires Thus we can ascertain that in the course of time extended churchautonomydevelopedasaformofrecognizingtheself‐governingcapacityofaregionalChurchwhichwashowever limitedbygeo‐political interestswhichavoidedgranting it thestatusofautocephalyGenerally thesesituations createdconvulsions which generated schisms and jurisdictional conflicts For thisreasonaddressingthethemeofchurchautonomyexceedstheinterestsoftheautocephalous Church and the Holy and Great Councilrsquos document on thisissueiscompletelyjustified

bThemaincharacteristicsofchurchautonomy from thepointofviewofthedocumentadoptedbytheHolyandGreatCouncil TheconciliardocumentdesignatesautonomyasexpressingthestatuteofrelativeindependenceofacertainChurchwithintheautocephalousChurch(1)Beginningfromthisformulationweneedtounderstandthatthenotionsof relative and absolute independencemust not be regarded from a secularjuridicalperspectivebut inthesensethatautonomousChurcheshavetheirownorganization within the autocephalous Church with autocephaly as the highestformofautonomy15 Thetextshowsthatautonomyisgrantedafterajustifiedrequestonbehalfof the localChurch(2a)TheautocephalousChurchhas theaptitude toanalysethis request in a Synod and decidewhether or not to grant autonomy TheSynodof theautocephalousChurchhastheobligationtospecifythroughtheautonomyTomosthegeographicallimitsandrelationswhichtheautonomousChurchhaswiththeautocephalousChurch(2b)ThecanonicalactofproclaimingautonomyiscommunicatedtothesisterOrthodoxChurchesbytheprimateoftheautocephalousChurch(2c)ThestatuteofintegrationoftheautonomousChurchintheautocephalousChurchisstrengthenedalsobythefactthatitsinter‐Orthodoxinter‐ChristianandinterreligiousrelationsareaccomplishedthroughthemediumoftheautocephalousChurch(2d)FurthermoretheprimateoftheautonomousChurchcommemoratesonlythenameoftheprimateoftheautocephalousChurchtowhichitbelongs(3a)fromhimalsoreceivingtheHolyandGreatMyron(3c) The document does not explicitly condition awarding the statute ofautonomousChurchbythepossibilityofconstitutingalocalsynodbutallowsforthistobeunderstoodthroughtherecognitionoftheautonomousChurchrsquosrightofelectingenthroningandjudgingitsbishopsOnlyinthecaseinwhich

15StanldquoDespreautocefalierdquo388

PATRICIUDORINVLAICU

the autonomous Churchwould be incapable of assuming this responsibilitycantheautocephalousChurchtowhichitreportsassist(3d)

In this document there are certain stipulations which underline theinterestofthetextatapan‐orthodoxlevelTheseconsolidatetheroleofmediatorfortheEcumenicalPatriarchyincaseofcertainjurisdictionalconflictsinwhichtheinstitutionofautonomyisinvolvedorincaseoforganizingchurchlifeintheOrthodoxdiaspora

Paragraph2fstates

IntheeventthattwoautocephalousChurchesgrantautonomousstatuswithin the same geographical ecclesial region prompting contestation overthestatusofeachautonomousChurchthepartiesinvolvedappealmdashtogetheror separatelymdashto the Ecumenical Patriarch so thathemay findacanonicalsolutiontothematterinaccordancewithprevailingpan‐Orthodoxpractice

This wording draws attention to the apparition of jurisdictionalconflictsandtriestofindacanonicalsolutioninordertorelievetherelationsbetweenautocephalousChurchesandreinstatementofcanonicalorderlinessThemediatorroleisawardedinthesesituationstotheprimateIt isevidentthatinthesynodalsystemofchurchorganizationtheprimatefunctioncannotbedevoidofcanonicalvalueTheprimateasoneamongstequalshasacanonicalfunctionofharmonyandconsensusvector16EvenifthewordingofthisparagraphseemstoawardtheEcumenicalPatriarchycanonicalcapacityofidentifyinginaunilateralwaythecanonicalsolutionwithregardtothesaidissueconsideringthatitsendingreferstotheprevailingpan‐OrthodoxpracticeitisevidentthatthecanonicalsolutioncanonlybeidentifiedconsensuallyTheresolutionofdissensionsbetweentheautocephalousChurchesthroughconsensusbeinginfacttheprevailingpan‐Orthodoxpracticebywhichallbishopshavetoabideasthe34thapostoliccanonattests

Theprimatefunctionisvaluedinparagraph2ethistimeinrelationtothemanagementofchurchorganizationattheleveloftheOrthodoxdiaspora

AutonomousChurchesarenotestablishedintheregionoftheOrthodoxDiasporaexceptbypan‐OrthodoxconsensusupheldbytheEcumenicalPatriarchinaccordancewithprevailingpan‐Orthodoxpractice

ThisphrasingisofparticularimportancebecausehavinginmindthepreviousmentionaccordingtowhichtheautocephalousChurchhastheexclusivecompetencyofaccordingautonomytoanecclesialregionthesisterOrthodox

16Formore details on the canonical function of the primate see Patriciu Vlaicu ldquoAutoriteacute etcoresponsabiliteacutedanslafonctioncanoniqueduprimatndashlesenseignementsdesquatrepremierssiegraveclesetlesdeacutefisactuelsdelrsquoEgliserdquoinLaprimauteacuteetlesPrimats(ParisCerf2015)109‐124

Churches implicitly assume that no autocephalous Church has jurisdictionoverthediasporaRegardlessforthefirstthroneintheOrthodoxChurchthatwhichalsohastheresponsibilityofcultivatingcommunionisrecognizedthecompetencyofreceptionvectorfortheconsensusoftheautocephalousChurcheswith regard to the proclamation of autonomy for an ecclesial region of theOrthodoxdiaspora Itisforthefirsttimewhenapan‐Orthodoxdocumentapprovedinthepreparatory phase by all autocephalous Churches expresseswith one voicethepossibilityoforganizingautonomouschurchesinthediasporaItisafirststeptowardscreating localChurches in theOrthodoxdiaspora SimultaneouslyconsideringthatthedocumentimplicitlyaffirmsthatnoautocephalousChurchisentitledtoageneraljurisdictionintheOrthodoxdiasporawecannotrefrainfromaskingourselveshowwouldthatChurchbearticulatedinthecommunionoftheOrthodoxChurchTowhichautocephalousChurchwoulditbelongorhowcouldanautonomousChurchwhichisnotautomaticallyintegratedinanautocephalousChurchmanifestitself Asaconclusion to this firstsectionofouranalysiswecanunderlinethefactthatthedocumentoftheHolyandGreatCouncilclarifiesthewayinwhichChurchautonomyisintegratedintheinstitutionofautocephalyandpresentsitasa freestanding formoforganization inanecclesialandsocio‐culturalcontext inwhichsuchastructuringsupportsthemissionoftheChurch Churchautonomyhastobeorganizedbyrespectingcanonicaltraditionand the disagreements between autocephalous Churches with regard to thisinstitutionrsquosmodeofmanifestationinacertainregionmustberesolvedthroughconsensusTheEcumenicalPatriarchyonlyhasaroleofmediationandcommunionvectorForthefirsttimethepossibilityoforganizinglocalautonomouschurchesintheDiasporaisevokedundertheconditionsofreceivingconsensuswiththesupportoftheEcumenicalPatriarchy

IIThe issueof theOrthodoxdiaspora from thepointofviewoftheHolyandGreatCouncilrsquosdocument

With thepopulationmovementsof thebeginningof the20thcenturytheOrthodoxChurchconsolidateditspresenceoutsideoftraditionalcanonicalterritories Thus a new canonical entity emerged the Orthodox diasporawhich was perceived from the beginning as an atypical form of ecclesialmanifestation for which the Church must find appropriate solutions bothfromacanonicalandpastoral‐missionarypointofviewEvensincethe1960rsquosthe presence of Orthodox communities outside of the traditional canonicalterritoriesoftheautocephalousChurchesattractedtheattentionofcanonists

PATRICIUDORINVLAICU

andecclesiologistsandthesubjectwasconsideredparticularlysensitiveandinneedofanchoringinthecanonicaltraditionandofcommunalunderstandingintheOrthodoxChurch InaddressingthisissueafterafewterminologicalclarificationsIwillunderlinethechallengesandopportunitiesbroughtbywhatwedefineastheOrthodoxdiasporaandIwillhighlighttheapplicationoforganizationaleconomytothepastoral‐missionaryrealityofthediasporaFinallyIwillunderlineafewperspectivesopenedbytheconciliardocument aTerminologicalclarifications

ThenotionofdiasporaoriginatesfromtheHebrewtermgaloutwhichislinkedinitsclassicalsensetothenotionbywhichtheJewishpeopleoutsideofPalestineweredesignated(Jacob111Peter11)Besidesthisetymologythroughouttimesomepopulationmovementanalystsconsideredthatat theoriginoftheterm17employedinmodernlanguagesstandstheGreekverbspeirowiththeprefixdiawhichmeansdispersalThroughthiswordweunderstandapeopledispersedbeyonditstraditionalterritorywhichischaracterisedbymaintaining an identity separate from the socio‐cultural context towhich itemigrated18 Sociologists also use the term in its plural form speaking ofdiasporasincorporatinginthisnotionnotonlytheethnicdiasporabutalsootherformsofmanifestationofidentitygroupsbeyondtheirtraditionaldisplayenvironment19Sowecanspeakofanethnicconfessionalorethno‐confessionaldiaspora20 AmongsttheseformsofdiasporaonecanintegratetheOrthodoxdiasporadefined as the ldquocommunity ofOrthodox Christianswhich live outside of theoriginating territorial Churches and in any case outside all territorial OrthodoxChurchesrdquo21 Itisevidentthatthediasporawasconstitutedintimebeginningwithethnicmigrations but anOrthodoxdiasporaemergedwhich consists of persons

17LisaAnteby‐YeminietWilliamBerthomiegravereldquoLesdiasporasretoursurunconceptrdquoBulletinduCentrederecherchefranccedilaisagraveJeacuterusalemno16(2005)139

18MEliadeLanostalgiedesorigines(ParisGallimard1971)85‐8919FormoredetailsontheldquovariousdiasporasrdquoseeAlainMedamldquoDiasporaDiasporasArcheacutetypeettypologierdquoRevueEuropeacuteennedesMigrationsInternationales9no1(1993)63‐64

20TheUnitariansemigratedbecauseofreligiouspersecutionsFormoredetailsontheUnitariansseeMichelBaronLesunitariens(ParisHarmattan2004)

21See GD Papathomas LeCorpusCanonumde lEgliseOrthodoxe(1er‐9esiegravecles)LetextedesSaintsCanonseccleacutesiaux(EditionsPektasis2015)1073

whodonotconsiderthemselvesasmembersoftheethnicdiaspora22ascatteringof theOrthodox faithamongst thepersonsoriginating fromthoserespectivecountries IftheconfessionalelementisthatwhichgrantstheOrthodoxdiasporarsquosidentity the ethno‐cultural element cannot be neglected It underlines thelanguageandtraditionpeculiaritiesHoweverintheOrthodoxdiasporatwotypesof referring to the confessional and ethnic elements are identified For the firstgenerationof emigrants theethno‐culturalelement isprevalent the faithfulcallingthemselvesRomanianGreekSerbian‐OrthodoxBeginningwiththesecondgeneration a large part call themselves Orthodox‐Russians Serbians GreeksRomaniansThisdynamiciscommoninthecontextofintegratingtheimmigrantsinthehost‐societiesandmarksthepassingfrombelongingtoanethno‐confessionaldiasporatoaconfessionalpresencemarkedbyethno‐culturalvalues bTheOrthodoxdiasporachallengeandopportunity

Someconsidered that theOrthodoxdiasporareveals the incapacityofourChurch to live a coherent relationship to canonicity23 In supportof thispositiontheanomalyofsituatingmultiplebishopsinonecityishighlightedItistakenasasignofachroniccanonicaldisorder Others consider thatorganizing theChurchrsquosmissionwhile consideringculturalparticularitiesisnothingelsethanendowingtheChurchwiththenecessarymeansforacomplexmissioninacomplexpastoralenvironment24 Eveniftheopinionscontradictwithregardtothenatureofthediasporaissue it iscertain that theOrthodoxdiasporaofferedandoffersa framework inwhichOrthodoxyislivedinacontextofpan‐Orthodoxinteraction IntheOrthodoxdiasporafaithfulofvariousoriginscanunderstandthedifferenttraditionsoftheiryoungcoreligionistswhoaresettlingdownintheirhostcountriesmakefriendshipsandappreciateOrthodoxyouthsofotherorigins22In Western Europe there are more than 100 parishes which are primarily constituted ofOrthodox faithful originating from the said countries or from a third‐fourth generation ofimmigrantsSeePnevmatikakisldquoLaterritorialiteacutedelrsquoEacutegliseorthodoxeenFranceentreexclusivismejuridictionneletcatholiciteacutelocalerdquoCarnetsdegeacuteographes[Enligne]6(2013)httpcdgrevuesorg918accessedMai182017doi104000cdg918

23GD Papathomas ldquoLa relation drsquoopposition entre Eglise eacutetablie localement et DiasporaeccleacutesialendashLrsquouniteacuteeccleacutesiologiquefaceagravelaco‐territorialiteacuteetagravelamulti‐juridictionrdquoLrsquoAnneacuteecanonique46(2004)85

24AnanalysisofthelinkbetweenterritorialandpersonalmissionisdonebyLewisJPatsavosldquoTerritoriality and Personality in Canon Law and Ecclesiastical Law Canon Law Faces theThirdMillenniumrdquo inPeterErdoProceedingsofthe11thInternationalCongressoftheSocietyfortheLawoftheEasternChurches(BudapestPazmanyPeterCatholicUniv2002)

PATRICIUDORINVLAICU

Theelderlysteadfastinthecultureandtraditionsoftheiroriginatingcountriesendupcherishingdifferenttraditions CertainlythediasporaisacomplexrealityandsometimesdifficulttomanagebutitoffersanauspiciousframeworkforampledebatesInthisdiasporapersonalitiesoftheOrthodoxChurchconfessedthevaluesofOrthodoxyinfrontofotherChristiansThiswaytheparticularitiesofOrthodoxywerebetterunderstoodbytheothersandOrthodoxyitselfwasconfrontedwithotherwaysoflivingtheGospel ConsideringalloftheabovewecansaytheOrthodoxdiasporaisnotonlyamediumwhichevokescomplexissuesbutalsoaprovidentialaspectwhichifassumedcoherentlycanbecapitalized25upon IfduringthepreparatoryperiodoftheHolyandGreatCounciltherewasthewishthattheprovisoryorganisationwouldnotexceedthemomentofitsconveninginthefourthpre‐conciliarconferenceitwasdecidedthatthestructurescreated formanifestingunity in theOrthodoxdiasporamustbeorganizedonalong‐termbasisadvancingtowardsagreatercanonicalcoherency cTheOrthodoxdiasporarsquosorganizationapplicationof canonicaleconomyatanorganizationallevel

Thedocumentadoptedby theHolyandGreatCouncilunderlines thedetermination of all autocephalous Orthodox Churches of organizing thediasporaaccordingtotheecclesiologytraditionandpracticeoftheOrthodoxChurch26 Thiswish is displayed as a long‐termproject originating from thediscoveryformulatedinparagraph1bwhichstatesthatinthecurrentphaseorganizational economy is applied creating in a first stage27 13 regions oftheOrthodoxdiasporaenumeratedinparagraph3CanadatheUnitedStatesofAmericaLatinAmericaAustraliaNewZealandandOceaniatheUnitedKingdomof Great Britain and Northern Ireland France Belgium the Netherlands andLuxembourgAustriaItalyandMaltaSwitzerlandandLichtensteinGermanytheScandinavianCountries(excludingFinland) Paragraph1bpointsoutthattheOrthodoxdiasporaisconstitutedasaform of organizational economywhile according to strict canonical order therewouldbeldquoonlyonebishopinacityrdquoThisspecificationdirectlyreferscanon8

25SeeChroniqueldquoAproposdeladiasporaorthodoxerdquoinContacts20no61(1968)7726NLossky ldquoLapreacutesenceorthodoxedans ladiasporaet ses implicationseccleacutesiologiquesdemecircmequecellesdesEacuteglisesorientalescatholiquesrdquoIreacutenikon65no3(1992)358

27WenoticethatamongsttheseregionstheFarEastisnotincludedandforthisreasonthetextrefersinafirststagetotheorganizationofthediaspora

oftheFirstEcumenicalSynodwhichpointsoutthatinordernottohavetwobishops inacity theCatharbishopsreceivedtoOrthodoxyneedtobeplacedaschorbishopsorpriestsifinthesaidcitytherewasalreadyanOrthodoxbishop Starting fromthisaffirmationweaskourselves if themonobishopricthroughitselfhasthecapacityofsolvinginastrictcanonicalmannertheissueoftheOrthodoxdiasporaItisobviousthatoverlappingethnicjurisdictioninthediasporaraisesseriouscanonical issues28ButisthisissueunderstoodinallofitscomplexityWecanspeakofcanonicalnormalityonlyevocatingthemono‐episcopate without speaking of the relationship with the canonicalrealityofthelocalChurchIsitnotalsoanissueofcanonicaldisorderwhenwedohaveamono‐episcopatebutitisnotframedinthecanonicalrealityofthelocalChurchIfinLatinAmericatherewouldbeonlyonebishopmemberof theHoly Synodof the SerbianOrthodoxChurch andOrthodox faithful ofvariousoriginsinordertobeintegratedintotheOrthodoxChurchtheywouldneedtobeintegratedintotheChurchofSerbiaWouldthisbecanonicalnormalityCertainlynotCanonicalnormalityiswhenthepeopleofaregionareorganizedina localChurchand consider themselves first and foremost asbeingOrthodox29and the local bishop fully embraces canonical responsibility without beingintegratedintoa jurisdictionsituatedthousandsofkilometresawaymarkedbyethnicandcultural‐linguisticspecificswhichisentirelydifferentfromthatinwhichheserves Wenotice that thedocument regarding theOrthodoxdiaspora avoidsusingthenotionof localChurchand leaves the impressionthat theproblemcan be solved through an underlining of the role played by the EcumenicalPatriarchyintheissueofthediaspora In this phase of manifesting synodality at a pan‐Orthodox level theissue of the diasporawas not resolved TheChurchwas satisfied to affirm theneedofcommontestimonyinorderthatthediasporaisnotaplaceofdissensionbutamediumofcomplementarymanifestationofallcharismswhichnationscanhighlightAlthoughregardingtheorganizationofthediasporasomeconsiderthatthesituationisinfactamajordisorderothersunderlinethatcurrentorganizationofthediasporaistheonlyonewhichcanofferreasonablepastoralsolutions Respecttowardsthespecificityofpastoralcare indistinctethno‐culturalcontextsisnotsingularinthehistoryoftheChurchEversincethefirstcenturiesvaluingtheethniccomponentwasameansformissionThepresenceofsome

28PLrsquoHuillierPldquoLrsquoUniteacutedelrsquoEacutegliseauplanlocaldansladiasporardquoContacts30no104(1978)40329GD Papathomas (2004) ldquoLa relation drsquoopposition entre Eacuteglise eacutetablie localement et DiasporaeccleacutesialendashLrsquouniteacuteeccleacutesiologiquefaceagravelaco‐territorialiteacuteetagravelamulti‐juridictionrdquoLrsquoAnneacuteecanonique46(2004)83

PATRICIUDORINVLAICU

bishopswith a jurisdiction based on the ethnic element is confirmed in thesynodalactsAttheSynodofNicaeaof325TeophilusthebishopoftheGothsparticipated30InSpainthesynodsoftheVisigothsarementioned31ThesametypeoforganizationwasfoundwiththeGauls32TheBlessedAugustinespeaksofgeneralnationalandprovincial synodsThiswayheaffirms thatnationalsynods reunited the bishops of a kingdom or of a people and that they arepresidedbyprimatesorpatriarchsthenotionofpatriarchitselfbeinglinkedwiththatofnation33TheconversionoftheFranksandVisigothstotheChristianfaithandtheconversionof their leadersgavebirth toanorganizationwhichtookintoconsiderationtheethno‐culturalelementInthissensetheSpanishVisigothsrsquo regime is representative They had synodswhich regulated in anautonomousmannerwithoutRomaninterferenceinthelifeofthesecommunities IntheOrientwealsohaveatypicalsituationswhichstructuremissionamongstmigratorypeopledoublingtheterritorialprinciplewiththepastoralavailabilityforpeoplesInthediocesesofAsiaPontusandThraciainordertoensuremissionsamongthebarbaricpeoplestheChurchdecidedtograntthemadistinct pastoral solicitude as canons 2 from the Second Ecumenical Synodand29fromtheFourthEcumenicalSynodtestify Canon2oftheSecondEcumenicalCouncilindicatesthatGodrsquosChurcheswhichareamongthebarbaricnationsmustbeledaftertheldquocustomestablishedbyour fathersrdquo Ortiz of Urbina speaking of this canon and about the barbaricchurches situatedoutsideof theEmpireunderlines that theywere linked to themotherChurcheswhichevangelizedthem34TheEthiopianChurchwaslinkedtothatofAlexandriathePersianChurchtothatofAntioch Canon28ChalcedonunderlinesthewayinwhichbarbariccommunitieswereretreatedfrommetropolitanterritorialjurisdictionsfindingthemselvesunderthedirectauthorityofthepatriarchwhoconsecratedtheirbishopsIncanon39TrullowehaveanotherexamplewhichspeaksofthecanonicalsolutionidentifiedwiththeoccasionofCypriotrsquosdislocationtoanotherterritoryThepeoplethusmovedgainsthecharacterofdistinctChurchfromthatoftheterritoryinwhichitwasmovedanddoesnotrequestfortheimmigrantstobeintegratedinthe localChurchwheretheyendedupRather itgrantstotheChurchof theemigrant people which had a richer tradition the right to consecrate thebishopoftheterritorytowhichtheyemigrated

30SeeCharlesJosephHefeleHistoiredesConciles(Paris1869)26131See ldquoSpanishAbbotsand theVisigothicCouncilsofToledordquo inSpanishandPortugueseMonasticHistory600‐1300VariorumReprintsV(London1987)142

32ProfBrigitteBasdevant‐GaudemetldquoLesEvecircqueslespapesetlesprincesdanslavieconciliairedeFranceduIVeauXIIesiegraveclerdquoRHD69(1991)

33SeeAbbeacuteDBouixDuConcileProvincial(ParisJacquesLecoffreetCieEditeurs1850)1034OrtizdeUrbinaNiceacuteeetConstantinople(Paris1963)214‐215

ThroughtheseexamplesIdonotwishtojustifythecanonicalnormalityof extraterritorial jurisdiction But I only find that the Church has alwaysfoundorganizationalsolutions inordertosustainpastoralcare inexceptionalcircumstancesanddidnotsubordinatepastoralcaretoanabsolute territorialprinciple35Thus theChurchknewhow to integrate exceptionsandqualifiedtheminrelationtocanonicalnormalitysolongastheexceptiondidnot infringeupondoctrineandproveditselfnecessaryfromapastoralormissionarypointofview IncontinuitywiththepreviouslymentionedcanonsinfullcanonicitytheHolyandGreatCounciltooktheorganizationofthe13regionsoftheOrthodoxdiasporauponitselfanddecidedtoconstitutethegatheringofbishopswhocarryouttheirmissioninthesedistinctpastoralcontextsHencetheChurchtakesintoconsiderationtheneed forunitarymanifestation in thediasporaandassigns tothegatheringof thebishops themissionofmanifesting theunityofOrthodoxyanddevelopingcommunalactionsforallOrthodoxlivingineachregioninordertoanswerthepastoralneedsandtorepresentOrthodoxybeforeotherconfessionsandtothewholesocietyofthesaidregions ThelastparagraphofthedocumentregardingthediasporaunderlinesthefactthatautocephalousChurchescommitnottoladentheregulatoryprocessinacanonicalmanneroftheissueofthediasporaandthattheywilldoeverythingintheirpowertofacilitatetheworkofthebishoprsquosgatheringandtoestablishthenormalityofcanonicalorderinthediasporaThetextexemplifiestothisendthecommitmentwhichtheautocephalousOrthodoxChurchesmakeinordernottogive hierarchs already existing canonical titles This affirmation canonicallyanddeontologicallycorrecthasaverycomplexchargeItistheconclusionofampledebatesonthetitlesofdiasporabishopswhichmaterializedinmeaningfulformalgesturesIfweconsultthelistofcurrentbishopswenoticethatthebishopsoftheEcumenicalPatriarchywhoareactiveinthediasporaarenamedafterthecountrywheretheyresideandthebishopsofotherjurisdictionsarequalifiedasbeinginthesaidcountriesFromreadingtheselistsfromtheofficialpageoftheCouncilwe could understand that the autocephalousChurches agreed uponthispositionexpressedby theecumenicalPatriarchy Ifwehoweverconsult thesigneddocumentswenotice thatsomebishops fromtheOrthodoxdiasporanotedthemodificationoftheirtitlewhentheysignedthedocumentsandfoundtheldquomaterialerrorrdquocorrectingthetitlebyhandEvenifthisaspectcouldbeconsideredbysomeasasmalldetailitismeaningfulandwoulddeserveitsownanalysis

35FormoredetailsonthelinkbetweencanonicalprinciplesandpastoralrealitiesseePatriciuVlaiculdquoLesprincipesdrsquoorganisationeccleacutesialefaceauxreacutealiteacutescontemporaines‐TerritorialiteacuteetresponsabiliteacutepastoralerdquoAnneacuteeCanonique49(2007)181‐190

PATRICIUDORINVLAICU

inanexclusivestudydedicatedtobishopsrsquotitlesindirectrelationshiptothosefromtheOrthodoxdiasporaAtthislevelofouranalysisweonlyunderlineafewincoherencieswhichstillneedtobeclarified IftheOrthodoxbishopoftheEcumenicalPatriarchyistheMetropolitanofFrancewoulditnotmeanthatheisthebishopofalocalChurchwithcompletejurisdictionIfitissohowdoesthistitlereconcilewiththeaffirmationsofthedocumentsregardingautonomywhichindicatethatinthediasporathereisnoexclusiveanddirectjurisdictionofalocalChurch(2e)andwiththedocumentregarding theOrthodoxdiasporawhich shows that bishopsnamedwith thesaidtitleareinthejurisdictionofthePatriarchyofConstantinople(2b)ThisstatuteoftheOrthodoxdiasporaasbeinginthepastoralcareofthewholeChurchwithoutaspecificjurisdictionalcompetencerecognizedtoanyChurchishighlightedalsobyarticle13ofthedocumentregardingtheregulationofepiscopalgatheringswhichgivestotheSynaxisofthePrimatesthecompetencyofdecidingregardingmodifyingterritorialcircumscriptionsoftheOrthodoxdiaspora36 We notice that the document regarding theOrthodox diaspora uses veryoftentheexpressionsldquocanonicalnormalityrdquoldquoinacanonicalmannerrdquo ldquoestablishedpan‐OrthodoxpracticerdquoResolvinginacanonicalmanneranissuewithwhichtheChurchisconfronteddoesnotonlymeantorefertocertaincanonsbuttoresolve theproblems in accordancewith the canonical conscienceof the ChurchconsideringthecontextandmeanswhichtheChurchhasatitsdisposal Whohas the competency of synthetizing the canonical conscience oftheChurchIfeachChurchidentifiesinaunilateralwayldquocanonicalrdquosolutionsthereistheriskofthosesolutionsbeingmarkedbysubjectivismForthisreasonthecanonicaltraditionhighlightstheSynodascompetentcourtinordertoresolveallproblems with which the Church is confronted as the 37th apostolic canonindicatesInsynodalityalldifficultiescanbeovercomeandpreciselythedegradationof conciliar conscience leads to loss of sensibility towards canonicity The 19thcanonofChalcedonshowsthatdisordersintheChurcharenoteliminatedpreciselybecausetherhythmicityofconciliarreunionswaslostThereforethebestmethodofrediscoveringcanonicalnormalityisexactlyorganizingsynodalityinthenecessaryrhythminordertosolvetheproblemswithwhichtheChurchisbeingconfrontedForlocalorregionalproblemstheanswermustbegivenbylocalorregionalsynodsForproblemswhichpertaintothewholeChurchanswersmustbegivenbythegeneralsynodstowhichtheHolyandGreatCounciloftheOrthodoxChurchbelongs36Article 13 ldquoThe formation of a newEpiscopal Assembly the partition or abolition of an existingEpiscopalAssemblyorthemergeroftwoormoreoftheseAssembliesoccursfollowingthedecisionoftheSynaxisofthePrimatesoftheOrthodoxChurchesattherequestofaparticularChurchortherequestoftheChairmanofaparticularEpiscopalAssemblytotheEcumenicalPatriarchrdquo

REFERENCES

ldquoAproposdeladiasporaorthodoxerdquoContacts20no61(1968)ldquoSpanish Abbots and the Visigothic Councils of Toledordquo In SpanishandPortuguese

MonasticHistory600‐1300VariorumReprintsVLondon1987Anteby‐YeminiLisaetWilliamBerthomiegravere ldquoLesdiasporasretoursurunconceptrdquo

BulletinduCentrederecherchefranccedilaisagraveJeacuterusalemno16(2005)BaronMichelLesunitariensParisHarmattan2004Basdevant‐Gaudemet Brigitte ldquoLes Evecircques les papes et les princes dans la vie

conciliairedeFranceduIVeauXIIesiegraveclerdquoRHDno69(1991)BouixAbbeacuteDDuConcileProvincialParisJacquesLecoffreetCieEditeurs1850DucellierAlainedByzanceetlemondeorthodoxe2eeditionParisArmandColin1996EliadeMLanostalgiedesoriginesParisGallimard1971Erickson JHldquoCommonComprehensionofChristiansconcerningAutonomyandCentral

PowerintheChurchinViewofOrthodoxTheologyrdquoKanonno4(1980)mdashmdashmdashldquoAutocephalyinOrthodoxCanonicalLiteraturetotheThirteenthCenturyrdquoSt

VladimirrsquosTheologicalQuarterlyno1‐2(1971)HefeleCharlesJosephHistoiredesConcilesParis1869IonițăViorelHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn2009BucureștiEd

Basilica2013Kshutashvili J ldquoOrganizarea bisericii georgiene si bazele ei canonicerdquoPhD Thesis

ConstanţaldquoOvidiusrdquoUniversity2007LrsquoHuillierPldquoLrsquoUniteacutedelrsquoEacutegliseauplanlocaldansladiasporardquoContacts30no104(1978)mdashmdashmdashldquoLedeacutecretduconciledeChalceacutedoinesurlespreacuterogativesdusiegravegedelatregravessainte

eacuteglise de ConstantinoplerdquoMessagerde lrsquoExarchatduPatriarchatrusseenEuropeOccidentaleno27(1979)

LampeGeorgeAGreekPatristicLexiconOxford1961LiddellHGandRScottAGreek‐EnglishLexiconCambridge1996LombinoVldquoPentarchiardquoInNuovoDizionariopatristicoediantichitagravecristianeEditedby

AngeloDiBerardinoGenova‐MilanoCasaEditriceMarietti20084023‐4028LosskyNldquoLapreacutesenceorthodoxedansladiasporaetsesimplicationseccleacutesiologiquesde

mecircmequecellesdesEacuteglisesorientalescatholiquesrdquoIreacutenikon65no3(1992)MedamAlain ldquoDiasporaDiasporasArcheacutetypeet typologierdquoRevueEuropeacuteennedes

MigrationsInternationales9no1(1993)PapathomasGLrsquoEgliseautocephaledeCypredanslrsquoEuropeUnieKateriniEdPectasis

Katerini1998PapathomasGDldquoLarelationdrsquooppositionentreEgliseeacutetablielocalementetDiaspora

eccleacutesiale ndash Lrsquouniteacute eccleacutesiologique face agrave la co‐territorialiteacute et agrave la multi‐juridictionrdquoLrsquoAnneacuteecanonique46(2004)

mdashmdashmdashldquoLarelationdrsquooppositionentreEacutegliseeacutetablielocalementetDiasporaeccleacutesialendash Lrsquouniteacute eccleacutesiologique face agrave la co‐territorialiteacute et agrave la multi‐juridictionrdquoLrsquoAnneacuteecanonique46(2004)

PATRICIUDORINVLAICU

mdashmdashmdashLeCorpusCanonumde lEgliseOrthodoxe (1er‐9e siegravecles)Le textedes SaintsCanonseccleacutesiauxEditionsPektasis2015

PatsavosLewisJldquoTerritorialityandPersonalityinCanonLawandEcclesiasticalLawCanonLawFacestheThirdMillenniumrdquoInPeterErdoProceedingsofthe11thInternational Congress of the Society for the Law of the Eastern ChurchesBudapestPazmanyPeterCatholicUniv2002

Pnevmatikakis ldquoLa territorialiteacutede lrsquoEacutegliseorthodoxeenFrance entre exclusivismejuridictionneletcatholiciteacutelocalerdquoCarnetsdegeacuteographes6(2013)

httpcdgrevuesorg918accessedMai182017doi104000cdg918RJaninldquoLesArmeacuteniensLeacuteglisearmeacuteniennerdquoEacutechosdOrient18no110(1916)6StanLiviuldquoDespreautonomiabisericeascărdquoStudiiTeologiceno10(1958)376‐393UrbinaOrtizdeNiceacuteeetConstantinopleParis1963VlaicuPatriciuldquoAutoriteacuteetcoresponsabiliteacutedanslafonctioncanoniqueduprimatndash

lesenseignementsdesquatrepremierssiegraveclesetlesdeacutefisactuelsdelrsquoEgliserdquoInLaprimauteacuteetlesPrimatsParisCerf2015109‐124

mdashmdashmdash ldquoLes principes drsquoorganisation eccleacutesiale face aux reacutealiteacutes contemporaines‐TerritorialiteacuteetresponsabiliteacutepastoralerdquoAnneacuteeCanonique49(2007)181‐190

Vogel C ldquoCommunion et Eglise locale aux premiers siegravecles Primauteacute et synodaliteacutedurantlapeacuteriodeanteacuteniceacuteennerdquoLrsquoAnneacuteecanoniqueno25(1981)

WareKallistos ldquoLrsquoexercicede lrsquoautoriteacutedans lrsquoeacutegliseorthodoxe(II)rdquo Irinikonno55(1982)25‐34

ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILldquoTHEORTHODOXCHURCHACCEPTSTHEHISTORICALNAMEOFOTHERNON‐ORTHODOXCHRISTIANCHURCHESANDCONFESSIONSTHATARENOT

INCOMMUNIONWITHHERrdquo

RĂZVANPERȘA

ABSTRACTInthispaperIwilltrytoemphasisethegenesisandthedevelopmentof the phrase ldquotheOrthodoxChurchacceptsthehistoricalnameofothernon‐Orthodox Christian Churches and Confessionsrdquo by finding how this highlycontroversialformulationemergedandwhowereitspromotersSurprisinglythedirectpromoterofthisformulationofthefinaldocumentoftheThirdPre‐conciliarPan‐orthodoxConferenceisnoneotherthanTheodorosZisisatthattimeaconsultantmemberoftheEcumenicalPatriarchateThemainquestionthatwehaveaddressedisthefollowingisthereinthepatristicsynodalandcanonical Tradition of the Church any example where certain heterodoxcommunitieswerecalledldquoChurchesrdquowithoutrecognizingtheirecclesialityoranecclesialstatusIhaveemphasisedthediachronicdevelopmentoftheuseofthewordldquochurchἐκκλησίαrdquoappliedtootherChristiancommunitiesinsomesynodal decisions andworks of theHoly Fathers in order to designate certaincommunitiesthatceasedthecommunionwiththeOrthodoxChurchanddepartedfromitbutbytheuseofthewordldquoChurchrdquotheydidnotgiveanontologicalecclesialstatustootherChristiancommunitiesKeywords historical name Church confessions reception contestationTheodorosZisisHierotheosVlachosHolyandGreatCouncil

Themostcontroversialphrase fromall thedecisionsof theHolyandGreatCouncilisfoundinthesixthchapterofthedocumentldquoRelationsoftheOrthodoxChurchwiththeRestoftheChristianWorldrdquowhereitisstatedthatldquotheOrthodoxChurchacceptsthehistoricalnameofothernon‐OrthodoxChristian

RĂZVANPERȘA

ChurchesandConfessionsthatarenotincommunionwithherrdquo1ThisstatementisconsideredbythedetractorsoftheHolyandGreatCouncilasaninnovationabetrayaloftheOrthodoxyandEcclesiologyoftheHolyFathersoftheChurchby granting ecclesial status to other Christian communities recognizing theexistenceofotherChurchesorofseveralbodiesorbridesofChristoutsidetheOrthodoxChurch2EventheOrthodoxChurchofGeorgiastatedinitsdecisionon May 25 2016 that ldquothe Holy Synod found that this document containsecclesiologicaland terminologicalerrorsandrequires importantchangesrdquo Ifthose changes are notmade in the document the Georgian Churchwill notsignit3UnfortunatelytheHolySynodoftheOrthodoxChurchofGeorgiasaidnothingmoreaboutthoseerrorsthattheyhavefoundinthisdocument4

1TheFrenchtranslationisldquolrsquoEacutegliseorthodoxeacceptelrsquoappellationhistoriquedesautresEacuteglisesetConfessionschreacutetiennesheacuteteacuterodoxesquinesetrouventpasencommunionavecellerdquotheRussiantranslation is ldquoТемнеменееПравославнаяЦерковьпризнаетисторическоенаименованиедругихненаходящихсявобщенииснейинославныххристианскихцерквейиконфессийrdquothe Greek translation is ldquoὈρθόδοξος Ἐκκλησία ἀποδέχεται τήν ἱστορικήν ὀνομασίαν τῶν μήεὑρισκομένωνἐνκοινωνίᾳμετrsquoαὐτῆςἄλλωνἑτεροδόξωνχριστιανικῶνἘκκλησιῶνκαίὉμολογιῶνrdquoAswecanseethereisadifferencebetweentheEnglishwordldquonon‐orthodoxrdquoandthewordusedintheotherofficialtranslationsldquoинославныхrdquoldquoheacuteteacuterodoxesrdquoandldquoἑτεροδόξωνrdquoForabriefoverviewof thedocument seeRadeKisic lsquoDieFundamentestaumlrkenEinKommentarzumDokumentdesKonzilsvonKretauumlberdieldquoBeziehungenderOrthodoxenKirchezuderuumlbrigenchristlichenWeltrsquoCatholica71no1(2017)52ndash59EvgenyPilipenko lsquoZumOumlkumene‐DokumentderOrthodoxenSynodeaufKretaEinigeUumlberlegungeninReaktionaufdasReferatvonRadeKisicrsquoCatholica71no1(2017)60ndash63EvaMariaSynekDaslsquoHeiligeundGrosseKonzilrsquovonKreta(FreistadtVerlagPloumlchlFreistadt2017)75ndash80

2ΤσελεγγίδηςΚΔημήτριος rdquoΜπορεῖμίαΣύνοδοςὈρθοδόξωννάπροσδώσει ἐκκλησιαστικότηταστούς ἑτεροδόξους καί νάὁριοθετήσει διαφορετικά τήν ἕως τώραταυτότητα τῆςἘκκλησίαςrdquohttpwwwimpantokratorosgrdatstoragedatE9DAC65BtselegidispdfFortheRomaniantranslationseeDimitriosTselenghiacutedis lsquoPoateunSinodalortodocșilorsăacordecaracterdeBisericăeterodocșilorșisădefineascădiferitidentitateadepacircnăacumaBisericiirsquoinldquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșecedTatianaPetrache(OradeaEdituraAstradrom2016)99ndash100HierotheosVlachosldquoInterventionandTextintheHierarchyoftheChurchofGreecerdquo(November2016RegardingtheHolyandGreatCouncilofCretehttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐councilMetropolitanHierotheosrdquoThetermlsquoChurchesrsquoasa lsquotechnicaltermrsquordquohttpwwwparembasisgrindexphpholy‐great‐council‐menu4887‐ni‐the‐term‐churches‐as‐a‐technical‐term

3On25May2016theregularplenarysessionoftheHolySynodoftheOrthodoxChurchofGeorgiasaid about this document ldquoIt was noted that the document had been from its inceptionunacceptablefortherepresentativesoftheChurchofGeorgiaandthatithadonlybeensignedatthepreliminarymeetingbecause the followingsentencewaswritten in the text ldquoTheOrthodoxChurchesofGeorgiaandBulgarialefttheWorldCouncilofChurchesthefirstofthemleftitin1997andthelatterndashin1998sincetheyhavetheirownopinionsontheactivityoftheWorldCouncilofChurcheswhichiswhytheydonotparticipateintheeventsofthementionedCouncilandotheractivities of the inter‐Christian organisationsrdquo httpbasilicaroengeorgian‐orthodox‐church‐communique‐on‐the‐holy‐and‐great‐council

4MirianGamrekelashvililsquoWarumdieGeorgischeKirchederSynodeaufKretafernbliebrsquoReligionundGesellschaftinOstundWestDieOrthodoxeKirchenachdemKonzil11(2016)20ndash21

ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip

Theecclesiologicalbasisofthedocumentanditsstatementsareveryclearand justa tendentious interpretationmightchange itsclaimsThe firstarticleof thedocumentclearlystatesthattheOrthodoxChurch isOneHolyCatholicandApostolicandnootherChristiancommunitycanpossessthesefour attributes5 TheOrthodoxChurch is theonly one thathas the apostolicsuccessionandthewholetruthitsdialoguewiththeotherChristiancommunitiesrelying precisely on the necessity of expressing this truth which gives to theOrthodoxChurchitscatholiccharacteraswecanreadinthesecondarticleofthedocument6ThethirdarticleofthedocumentemphasisestheindissolublebondbetweentruefaithandsacramentalcommunionandthesixtharticlestatesthatldquoInaccordancewiththeontologicalnatureoftheChurchherunitycanneverbeperturbedrdquoEventhemostconservativeOrthodoxtheologianssuchasAnastasiosGotsopoulosagreewiththesepositiveaspectsofthedocumentthatareexpressingtheauthenticfaithoftheChurch7TheOrthodoxChurchdoesnotrecognizetheecclesialstatusofotherChristiancommunitiesjustthenametheyhavegiventotheircommunitiesovertimeandonlyundercertainconditionsTherecognitionofthehistoricalnameofldquochurchesandconfessionsrdquoistotallydifferentfromtherecognitionoftheecclesialityofacommunityIftheCouncilofCretehadacceptedtheecclesialstatusofotherChristiancommunitiesthefirstcanonicalmanifestationof thisrecognitionwouldhavebeentheCommunicatioinsacrisorthecommonreceivingofthesacramentsafactabsolutelyandunequivocallycondemnedbythedocumentbyOrthodoxtheologyandbytheparticipatingbishopsTheseChristiancommunitiesareconsideredheterodoxornotinaccordancewiththedoctrineoftheOrthodoxChurchbeingdifferent fromOrthodoxy in termsofdoctrine8 TheOrthodoxChurchisnotinEucharisticcommunionwiththemHoweversometheologians such asMetropolitanHierotheos Vlachos aremilitating againstthisformulationbydedicatingsomepaperstothisproblem9tryingtocontestanyuseofthewordldquochurchrdquoforotherChristiancommunities5ldquoTheOrthodoxChurchastheOneHolyCatholicandApostolicChurchinherprofoundecclesiasticalself‐consciousnessbelievesunflinchinglythatsheoccupiesacentralplaceinthematterofthepromotionofChristianunityintheworldtodayrdquohttpswwwholycouncilorg‐rest‐of‐christian‐world

6ldquoTheOrthodoxChurchfoundstheunityoftheChurchonthefactofherestablishmentbyourLordJesusChristandonthecommunionintheHolyTrinityandinthesacramentsThisunityisexpressedthroughtheapostolicsuccessionandthepatristictraditionandislivedoutintheChurchuptothepresentdayTheOrthodoxChurchhasthemissionanddutytotransmitandpreachallthetruthcontainedinHolyScriptureandHolyTraditionwhichalsobestowsupontheChurchhercatholiccharacterrdquohttpswwwholycouncilorg‐rest‐of‐christian‐world

7Αναστασιος Γκοτσοπουλος Σχολιασμός στο κείμενο της Ε Πανορθοδόξου ΠροσυνοδικήςΔιασκέψεως (Σαμπεζύ Γενεύης 11‐17102015) laquoΣχέσεις της Ορθοδόξου Εκκλησίας προς τονλοιπόνΧριστιανικόνΚόσμονraquo(ΠατραΦεβρουαριος2016)8‐9

8For themeanings of theword ἑτερόδοξος in thewritingsof theFathersof theChurch seeGeoffreyWilliamHugoLampeAPatristicGreekLexicon(OxfordClarendonPress1995)552

9ΜητροπολίτουΝαυπάκτουκαίἉγίουΒλασίουἹεροθέου ldquoΠαρέμβασηκαίκείμενοστήν Ιεραρχίατῆς Ἐκκλησίας τῆς Ἑλλάδος (Νοέμβριος 2016)rdquo httpparembasisgrimagesanakoinoseis

RĂZVANPERȘA

FirstofallletusseethegenesisandthedevelopmentofthephraseldquotheOrthodoxChurchaccepts thehistoricalnameofothernon‐OrthodoxChristianChurchesandConfessionsrdquo by findinghow this highly controversial formulationemergedandwhowereitspromotersThepre‐conciliardocumentldquoRelationsoftheOrthodoxChurchwiththeRestoftheChristianWorldrdquowasdraftedatthe5thPan‐OrthodoxPre‐conciliarConferenceonOctober152015andwassignedbyrepresentativesofall14AutocephalousOrthodoxChurches10ItiscomposedofthetwodocumentsoftheThirdPan‐orthodoxPre‐conciliarConferenceheldinChambeacutesy(1986)ldquoTheOrthodoxChurchandtheEcumenicalMovementrdquoandldquoRelationshipsof theOrthodoxChurchwith theChristianWorldrdquo11ThePre‐conciliardraft text from201512andeventhe finaldocumentof theHolyandGreatCouncilarenothingelsethanarestructuringofthesetwodocumentswithsomeclarificationandthemodificationofcertainarticles13Ofthe24finalarticles

2016NAYPAKTOY_IERARXIA‐NOE‐2016pdfTheEnglishtranslationMetropolitanHierotheosofNafpaktosandStVlassiosInterventionandTextintheHierarchyoftheChurchofGreece(November2016)regardingtheCretanCouncilhttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

10Metropolitan John of Pergamon (Ecumenical Patriarchate) Archbishop Sergios of Good Hope(Patriarchate of Alexandria) Metropolitan Damaskinos (Patriarchate of Antioch) MetropolitanIsychiosofCapitolias(PatriarchateofJerusalem)MetropolitanHilarionofVolokolamsk(ChurchofRussia)Metropolitan Amfilohije ofMontenegro and the Littoral (Church of Serbia) HonorableMetropolitan Nifon of Targoviște (Church of Romania) Metropolitan John of Varna and VelikiPreslav(ChurchofBulgaria)MetropolitanGerasimosofZoukdidiandTsaissi(ChurchofGeorgia)MetropolitanGeorgeofPaphos(ChurchofCyprus)MetropolitanChrysostomosofPeristeri(ChurchofGreece)BishopGeorgeofSiemiatycze(ChurchofPoland)MetropolitanJohnofKorccedileuml(ChurchofAlbania)ArchbishopGeorgeofMichalovceandKošice(ChurchofCzechLandsandSlovakia)Forafull listof themembersofalldelegationsseeSecreacutetariatpour lapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015SynodikaXIII(Chambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2016)9ndash10

11ForthetwodecisionsoftheFourthPre‐ConciliarPan‐OrthodoxConferenceseeViorelIoniţăHotăracircrile icircntrunirilorpanortodoxedin1923pacircnă icircn2009 spreSfacircntul şiMareleSinodalBisericiiOrtodoxe (BucureștiBasilica2013)215ndash226AnastasiosKallisAufdemWegzueinemHeiligenundGroszligenKonzileinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologie (MuumlnsterTheophano‐Verlag2013)534ndash538

12A description of the document ismade by Viorel Ioniţă SfacircntulşiMareleSinodalBisericiiOrtodoxe documentepregătitoare(BucureştiBasilica2016)Secreacutetariatpourlapreacuteparationdu Saint et Grand Concile de LrsquoEacuteglise Orthodoxe ΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015383ndash388

13Ifwe compare the final documentof theHoly andGreat Council of Crete (2016)with the twodocumentsoftheThirdPre‐ConciliarPan‐orthodoxConference(1986)thefollowingsimilaritiescanbefoundthefirstarticleofthefinaldocumentisthesameasthefirstarticleoftheDocumentrdquoTheOrthodoxChurchandtheEcumenicalMovement(OCEM1986)adoptedin1986thesecondarticleisequivalenttothefirstpartofthesecondarticlefromOCEM1986ThethirdarticleisequivalenttothesecondpartofthesecondarticlefromOCEM1986Thefourtharticleisadevelopmentofthethird

ofthedocumentonly5articlesaretotallydifferentfromthedocumentdraftedattheThirdPan‐orthodoxPre‐conciliarConferencefromChambeacutesyin1986ThesixtharticleofthefinaldocumentoftheHolyandGreatCouncilwhereitisstatedthat ldquotheOrthodoxChurchaccepts thehistoricalnameofothernon‐OrthodoxChristian Churches and Confessions that are not in communion with her isalmost the same as the second article of the document ldquoRelations of theOrthodoxChurchwiththeChristianWorldrdquofromtheThirdPan‐orthodoxPre‐conciliarConferenceheldinChambeacutesyin1986withsmallchangesaswewillseeTheaccusationsbroughtagainstthisdocumentthatitwassecretlycomposedincertainPre‐conciliarConferenceswiththeaimofbetrayingOrthodoxyorthatitwaswrittenwithouttheknowledgeoftheChurchrsquospleromaorbishopsaretotallyunfounded14 TheOrthodoxChurchhad30 years for the doctrinal analysis of adocumentpublishedin1986intheofficialjournalsoftheAutocephalousOrthodoxChurchesandinotherjournals15Althoughatthesecondpre‐conciliarPan‐Orthodox

articleofOCEM1986 retaining thesamewordingThe fiftharticle isadevelopmentof the lastsentenceofthesecondarticleofOCEM1986beingdraftedatthe5thPre‐ConciliarPan‐orthodoxConferenceThesixtharticleisequivalenttothesecondarticleofthedocumentldquoRelationsoftheOrthodox Churchwith the ChristianWorld (ROCWCW1986)with some changes The seventharticle almost the same as the fourth articleofOCEM1986Article 8 is taken fromarticle 3ofROCWCW1986Article9istakendirectlyfromthefiftharticleofROCWCW1986Thefirstpartofthe tenth article is taken from the fifth article of ROCWCW 1986 and the second part is addedafterwards Article 11 is taken from the sixth article of ROCWCW1986 Article 12 is taken fromseventharticleofROCWCW1986Article13istakenfromarticle8ofROCWCW1986article14istakenfromarticle9ofROCWCW1986Article15 isequivalenttoarticle10ofROCWCW1986Article16isadevelopmentofthefiftharticleofOCEM1986towhichareaddedthewithdrawalsof the Churches of Georgia and Bulgaria from the World Council of Churches Article 16 is adevelopmentofthelastpartofthefiftharticleofOCEM1986plustheadditionofsomehistoricaldevelopmentArticle18istakenfromarticle6ofOCEM1986Article16isadevelopmentofthefiftharticleofOCEM1986Article19isatakeoverofarticle7ofOCEM1986article20isanewarticlearticle21isadevelopmentofarticle8ofOCEM1986articles22‐24arenewarticlesaddedtothedrafttextsoftheThirdPre‐ConciliarPan‐orthodoxConference(1986)

14SeeforexamplethepaperofFrPeterHeersldquoHowevernotonlywasthebodyoftheChurchkeptinthedarkbutevenmuchofthehierarchyitselfThemajorityofthebishopsandevensynodsoftheLocalChurcheswereuninvolvedinthepreparationoftheCouncilincludingthedraftingofitstexts In thisregardwerecall thepainfulcryofprotest issuedbyMetHierotheosofNafpaktoumonthsbeforetheCouncilthatthepre‐conciliartextsrdquowereunknowntomosthierarchsandtomyselfremainheld‐upincommitteeandwedonrsquotknowtheircontentsrdquohttpsorthodoxethoscompostthe‐council‐of‐crete‐and‐the‐new‐emerging‐ecclesiology‐an‐orthodox‐examination

15ThedocumentldquoRelationsoftheOrthodoxChurchwiththeRestoftheChristianWorldrdquowaspublishedintheofficialjournaloftheRomanianOrthodoxChurchinthesameyearldquoBisericaOrtodoxăRomacircnăCIVnr9‐10 (1986)65‐70 translatedbyFrProfDrȘtefanAlexeamemberof theRomaniandelegation at the Third Pre‐Conciliar Pan‐orthodox Conference in 1986 and the document ldquoTheOrthodoxChurchandtheEcumenicalMovementrdquowaspublishedinthesameJournalBisericaOrtodoxăRomacircnăCIVnr9‐10(1986)62‐75translatedbyConstantinComan

RĂZVANPERȘA

Conference it was decided that no pre‐conciliar document has validity andcanonicalapplicabilityuntilafter itsapprovalby theHolyandGreatCouncilthis3rdpre‐conciliarPan‐OrthodoxConferenceestablishedthatthedocumentshouldbeimmediatelyappliedduetoitsimportanceandnecessityIfthehistoricalnameofothernon‐OrthodoxChristianChurchesandConfessionswasaheresywhydidOrthodoxtheologyneed30yearstoseethisdoctrinalerrorandwhywasno Orthodox theologianwas able to expose this ldquoerrorrdquo of theHoly and GreatCouncilndashandherewecanmentiongreattheologianswhoparticipatedinthesePan‐Orthodox Pre‐Conciliar Conferences ndash until Hierotheos Vlahos TheodorosZisisDimitriosTselengidisGheorgheosMetallinosorothersHoweveranoverviewofthisformulationcanshowusthatthereisnoheresyinthefinaldocumentoftheCouncil ofCrete regarding thisphrase the accusationsbeing inmostofthecaseswithoutanytheologicalfoundation

Let us see the genesis and development of this phrase in the draftdocuments of the Holy and Great Council This formulation appears for thefirsttimeinthedrafttextoftheFirstInter‐OrthodoxPreparatoryCommissionorganisedattheCentreoftheEcumenicalPatriarchateinChambeacutesyfromJuly16to281971inthepaperaboutecclesiasticaleconomyintheOrthodoxChurchathemepreparedbytheRomanianOrthodoxChurchAttheendofthisdocumentitiswrittenthatldquotheOrthodoxChurchrecognizestheontologicalexistenceofalltheseChristianChurchesandConfessionsrdquo16In this Inter‐OrthodoxPreparatoryCommissionparticipatedsomeof thegreat theologiansof the20thcentury17FifteenyearslateraswecanseefromtheactsoftheThirdPre‐conciliarPan‐OrthodoxConferenceheldinChambeacutesy1986naminganddefiningotherChristianCommunities was one of themost important tasks of the debates Taking thefloormetropolitanPartheacuteniosofCarthagesaid

ldquoQuandjedialogueaveclesCatholiquesromains‐crsquoestlagravelepointcritique‐

est‐cequejereconnaisqursquoilsconstituentuneEacutegliseounonIlsrsquoagitdrsquounproblegravemeimportantIlsrsquoagitdedirecequesontceshommesLrsquoEacutegliseorthodoxeest‐ellelaseuleEacutegliseettouslesautressont‐ilsendehorsdelrsquoEacutegliseOudeacutetiennent‐ilseux

16ldquoUnsereheiligeorthodoxeKircheistsichdaherderBedeutungunddesGewichtsderStrukturdesheutigenChristentumsbewusstunderkenntdieontologischeExistenzalldieserchristlichenKirchenundKonfessionenanobwohlsiedieeineheiligekatholischeundapostolischeKircheistEbensoglaubtsie positiv dass ihreBeziehungen zu all diesenKirchen auf dermoumlglichst schnellen und objektivenKlaumlrung der ekklesielogischen Frage und der bei diesenKirchen vorhandenen dogmatischen LehreinsgesamtberuhenrdquoKallisAufdemWegzueinemHeiligenundGroszligenKonzil398FortheRomaniantranslationseeldquoIconomiabisericeascărdquoOrthodoxiaXXIVno2(1972)294

17ForexampleChrysostomosofMyraPanteleimonRodopoulosprofessorofCanonLawProfGerasimosKonidarisJustinianofMoldaviaAntonieofPloiestithefutureMetropolitanofTransilvaniaProfGrigorijSkobejProfNikolajSivarovProfIoannisKarmirisandothersForallthemembersofthedelegationsseeKallisAufdemWegzueinemHeiligenundGroszligenKonzil359

aussiquelquechosedelrsquoEacutegliseQuesontlesCatholiquesromainsetquesontlesanciennesEacuteglisesorientalesSijrsquoadmetsqursquoilsrsquoagitdrsquoEacuteglisesjecommenceraiaumoinsagravedialogueravec ellesdemaniegravereplus fraternelleVoilagrave le sujetdemonembarrasetjrsquoaimeraisqursquoonytrouveunesolutionPasimmeacutediatementMaisquenousnousattachionsagravelaquestionaucoursdenosdialogues18rdquoInthefinaldocumentoftheThirdPre‐conciliarPan‐OrthodoxConference

attended by all delegations of the Orthodox Autocephalous Churches theformulationwasthattheOrthodoxChurchldquorecognisestheactualexistenceofall Churches andChristian confessionsrdquo (Fr ldquoreconnaicirct lrsquoexistencede fait detouteslesEacuteglisesetConfessionschreacutetiennesrdquoGrldquoΑναγνωριζειτηνπραγματικηνυπαρξιν ολων τῶν χριστιανικῶν Ἐκκλησιῶν και Ὁμολογιῶν)19 The phrasefrom the document of the Inter‐Orthodox Commission held in Chambeacutesy in1971waschangedThedirectpromoterofthisformulationofthefinaldocumentoftheThirdPre‐conciliarPan‐orthodoxConferenceisnoneotherthanTheodorosZisisatthattimeaconsultantmemberoftheEcumenicalPatriarchate20TheworkingcommitteefortheelaborationofthetextldquoRelationsoftheOrthodoxChurchwiththeChristianWorldrdquowhosechairmanwasMetropolitanAntoniePlămădeală and its secretaryVlasios Phidas presented onNovember 4 1986 adrafttextinordertobecomethesubjectofdebateintheplenumoftheConferenceInthistextitwasstatedthattheOrthodoxChurchldquorecognizestheontologicalexistenceofallChristianChurchesandConfessions21rdquotakingthetextfromthe

18SecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedIIIeConfeacuterencepanorthodoxepreacuteconciliaireActes(28octobrendash9novembre1986)SynodikaX(Chambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2014)102For theGreek translationsee SecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedΓrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης28Ὀκτωβρίου‐9Νοεμβρίου1986 Synodika IX (Chambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2014)105

19SecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedIIIeConfeacuterencepanorthodoxepreacuteconciliaireActes(28octobrendash9novembre1986)SynodikaX(Chambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2014)297IonitaHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn2009spreSfacircntulşiMareleSinodalBisericiiOrtodoxe 219 KallisAufdemWegzueinemHeiligenundGroszligenKonzil534SecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedΓrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης28Ὀκτωβρίου‐9Νοεμβρίου1986SynodikaIX(Chambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2014)305

20Theodoros Zisis participated in other Pre‐conciliar Conferences and in the Preparatory Inter‐OrthodoxCommissionheldinChambeacutesybetweenFebruary15‐231986aCommisionthatanalysedthedraftdocumentsfortheThirdPre‐ConciliarPan‐OrthodoxConferenceheldinChambeacutesybetweenOctober28ndashNovember61986KallisAufdemWegzueinemHeiligenundGroszligenKonzil463

21ldquoNotresainteEacutegliseorthodoxepleinementconscientedesaresponsabiliteacutedanslavoieverslrsquouniteacutedumonde chreacutetien ne se contentepasde reconnaicirctre lrsquoexistenceontologiquede toutes ces Eacuteglises etConfessionschreacutetiennesbienquerepreacutesentantelle‐mecircmelrsquoEacutegliseunesaintecatholiqueetapostoliqueelleestfermementconvaincueeacutegalementquetouteslesrelationsqursquoelleentretientaveccesderniegraveres

RĂZVANPERȘA

document of the first Inter‐Orthodox Preparatory Commission drafted in 1971The next day on November 5 1986 during the debates on the documentTheodoros Zisis took the floor and states ldquoA little further is thequestionofldquoontological recognitionrdquoofotherChristianchurchesHere isacontradictionWecanrecognizetheldquoexistencerdquoofotherChristianchurchesbutnottheldquoontologicalexistencerdquo22The text proposed by Theodoros Zisis according to which theOrthodox Church ldquorecognizes the existence of all Christian Churches andConfessionsrdquowasendorsedbyBishopJeremiahofWroclaw23thedelegateoftheChurchofPolandandacceptedbytheCommissionandplacedinthefinaltextofthedocumentldquoRelationoftheOrthodoxChurchwiththeChristianWordrdquodrafted and signed by all themembers of the delegations of the Third Pan‐orthodoxPre‐conciliarConferencefromChambeacutesy(1986)

HowisitpossiblethatTheodorosZisistheheraldofOrthodoxyandthedefenderoforthodoxfaithagainsttheheresyofecumenismtheldquopan‐heresyrdquoofheresieswhoontheSundayofOrthodoxy2017ceasedcommunionwithhisownbishopconsideringhimfallenfromtheorthodoxfaith24notonlysaythirtyyearsagothattheOrthodoxChurchcanrecognizetheexistenceofallChristianChurches

doiventsefondersurlaclarificationleplusrapidementpossibleetleplusobjectivementpossibledetoutelaquestiondelrsquoeccleacutesiologieetdelrsquoenseignementgeacuteneacuteralrdquoSecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeIIIeConfeacuterencepanorthodoxepreacuteconciliaireActes(28octobrendash9novembre 1986) 210 ldquoἀναγνωρίζει καίπερ αὐτή οὖσα ἡ Μία Ἁγία Καθολική καί ἈποστολικήἘκκλησία τήν ὀντολογικήν ὕπαρξιν ὅλων αὐτῶν τῶν χριστιανικῶν Ἐκκλησιῶν καί ὉμολογιῶνrdquoSecreacutetariat pour la preacuteparation du Saint et Grand Concile de LrsquoEacuteglise Orthodoxe Γrsquo ΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης28Ὀκτωβρίου‐9Νοεμβρίου1986217

22ldquoUnpeuplusbasilestquestiondereconnaissancedelaquolrsquoexistenceontologiqueraquodesautresEacutegliseschreacutetiennes Il y a lagrave contradictionNous pouvons reconnaicirctre laquolrsquoexistenceraquomais non laquolrsquoexistenceontologiqueraquodesautresEacutegliseschreacutetiennesPlusbasnousparlonsdelaquoclarificationdelaquestioneccleacutesiologiqueraquoJeproposedecompleacuteterlaquolaclarificationdeleurpartraquopoureacutevitertoutemauvaiseinterpreacutetation et toutmalentendurdquo Secreacutetariat pour la preacuteparation du Saint et Grand Concile deLrsquoEacutegliseOrthodoxeIIIeConfeacuterencepanorthodoxepreacuteconciliaireActes(28octobrendash9novembre1986)231ldquoὈλίγον περαιτέρω γίνεται λόγος περί τῆς ἀναγνωρίσεως τῆς laquoὀντολογικῆς ὑπάρξεωςraquo τῶνἄλλων χριστιανικῶν Ἐκκλησιῶν Πρόκειται περί ἀντιφάσεως Δυνάμεθανά ἀναγνωρίσωμεν τήνlaquoὕπαρξινraquo ἀλλrsquo ὄχι τήν laquoὀντολογικήνὕπαρξινraquo τῶνἄλλων χριστιανικῶνἘκκλησιῶνrdquo SecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeΓrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης28Ὀκτωβρίου‐9Νοεμβρίου1986238

23ldquoEacutemin Preacutesident une courte proposition Hier en petit groupe nous avons discuteacute et sommestombeacutesdrsquoaccordsurlefaitqursquoilsuffitderemplacerlemotlaquoontologiqueraquoparlemotlaquoreacuteelleraquoCeciaumoins rendraclair le texte russeReacuteellementdanssonexistence terrestrenous la reconnaissonsMaispaslaquoontologiqueraquordquoSecreacutetariatpour lapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeIIIeConfeacuterencepanorthodoxepreacuteconciliaireActes(28octobrendash9novembre1986)231

24FortheldquoLetterofProtopresbyterTheodoreZisistoMetropolitanAnthimosofThessaloniki(March32017)rdquoentitledldquoDefenseandDeclarationofCessationofCommemorationofBishoponAccountoftheTeachingofHeresyrdquoseehttpsorthodoxethoscompostdefense‐and‐declaration‐of‐cessation‐of‐commemoration‐of‐bishop‐on‐account‐of‐the‐teaching‐of‐heresy

andconfessionsbutalsothroughhisproposalsattheThirdPre‐conciliarPan‐orthodoxConferenceheldinChambesy(1986)canbethedirectpromoterofthisphrase

At the fifth Pan‐Orthodox Pre‐conciliar Conference the formulationproposedbyTheodorosZisis istakenintothedocumentwithsmallchangesArchbishopMarkofBerlinGermanyandGreatBritainproposedintheplenumoftheConferencenot touse thewordrdquoChurchrdquo forortherChristian communities25The solution is rejectedbyMetropolitan IrinejofBačkawho in2016at theHoly and Great Council refused to sign the documents for various reasons26Takingthe floorMetropolitan IrinejofBačkasaid bdquoWellwecannottalk tootherpeoplewithrdquobracketsrdquoandweneedtorecognizethemasahistoricalentitybutnot a doctrinal one (Λοιπόν καί ἡμεῖς δέν δυνάμεθα νά ὁμιλῶμεν πρός τούςἄλλουςμέ εἰσαγωγικάκαίπρέπει νάτούςἀναγνωρίζωμενκάποιαν ἱστορικήνὀντότητα ἀλλrsquoὄχιδογματικήν)hellipSoweshouldnotbeafraidbecausewehaveacarefulformulationWerecognizethehistoricalexistancenottheontologicalexistenceThesearetwodifferentthings(ἙπομένωςδένπρέπεινάφοβώμεθαδιότιἐδῶἔχομενμίανπροσεκτικήνδιατύπωσινἈναγνωρίζομεντήνἱστορικήνὕπαρξιν ὄχι ὀντολογικήν ὕπαρξιν Ἕτερον ἑκάτερον)rdquo27So the proposed

25rdquoΣεβασμιώτατε θέλομεν νά παρακαλέσωμεν εἰς τήν sect 6 νά ἀλλάξῃ ἡ λέξις laquoχριστιανικῶνἘκκλησιῶνraquo καί νά εἴπωμεν laquoΚοινοτήτωνraquo ndash ὅπως λέγεται ndash laquoὉμολογιῶνraquoἩ λέξις laquoἘκκλησίαraquoἀναφέρεται μόνον εἰς τήν μίαν καί ἑνιαίαν Ὀρθόδοξον Ἐκκλησίαν Ἐδῶ ναφέ‐ρεται εἰς τόνπληθυντικόν ριθμόνπρᾶγματόὁποῖον λλοιώνειτήνἔννοιαντήνἘκκλησίαςrdquoSecreacutetariatpourlapreacuteparation du Saint et Grand Concile de LrsquoEacuteglise Orthodoxe ed ΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψις Σαμπεζύ Γενεύης 10‐17 Ὀκτωβρίου 2015 Synodika XIII (Chambeacutesy‐Genegraveve CentreorthodoxeduPatriarcatŒcumeacutenique2016)125

26ForthereasonsseehisletterMetropolitanIrinejofBačkardquoWhyIdidnotsignthedocumentoftheCouncilofCreteabouttherelationsoftheOrthodoxChurchwiththerestoftheChristianworldrdquohttpwwwromfeagrimagesarticle‐images201607romfea2bapdf

27rdquoὉΣεβἘπίσκοποςΜπάτσκαςκΕἰρηναῖοςΕὐχαριστῶἅγιεΠρόεδρεἜχωπλήρηκατανόησινδιάτούςλόγουςδιάτούςὁποίουςὁἀδελφόςΜᾶρκοςπροβαίνειεἰςτήνπρότασιναὐτήνἀλλάπρέπεινάεἴμεθανομίζωπροσεκτικοίἀφrsquoἑνόςμένπρέπεινάἀκριβολογῶμενεἰςαὐτότόκείμενονἀλλάτόκείμενοντοῦτοδένεἶναιἀκριβῶςτόπροηγούμενονδογματικόνκαθαρῶςἐκκλησιολογικόνκείμενοντόὁποῖονκατάτήνἄποψιντῆςἘκκλησίαςτῆςΣερβίαςἀπουσιάζεικαίπρέπεινάπροστεθῇεἰςτόὅλονὑλικόνδιάτήνμέλλουσανΣύνοδονΤόκείμενοντοῦτοἀναφέρεταιεἰςτόνὑπόλοιπονχριστιανικόνκόσμονΔηλαδήτόθέματοῦὑπόἐξέτασινκειμένουτήνστιγμήνταύτηνεἶναιαἱσχέσειςἡμῶντῶντέκνωντῆςὈρθοδόξουΚαθολικῆςἘκκλησίαςτόπλῆρεςὄνοματῆςἘκκλησίαςμαςεἶναιΚαθολικήὄχιμόνονὈρθόδοξοςΛοιπόνκαίἡμεῖςδένδυνάμεθανάὁμιλῶμενπρόςτούςἄλλουςμέεἰσαγωγικάκαίπρέπεινάτούςἀναγνωρίζωμενκάποιανἱστορικήνὀντότηταἀλλrsquoὄχιδογματικήνΚαίοἱΠατέρεςτῆςἘκκλησίαςποιοῦνταιδιάκρισινμεταξύλόγουδογματικοῦλόγουἀγωνιστικοῦἤἀντιρρητικοῦκαθώςἔλεγονδηλαδήλόγουπολεμικοῦκαίλόγουἐπίσηςἀβροφροσύνηςὉἅγιοςΜᾶρκοςἘφέσουὁΕὐγενικόςεἰςτόνχαιρετισμόνκαίτήνπροσφώνησίντουπρόςτόνπάπανΕὐγένιονκατάτήνἔναρξιντῆς ἑνωτικῆς Συνόδου τῆς Φλωρεντίας ὡμίλησε τοιουτοτρόπως ὥστε σήμερον οἱ παρrsquo ἡμῖνlaquoφανατικοίraquoὁπωσδήποτεθάτόνἐτοποθετοῦσανεἰςπυρκαϊάνδιάνάκαῇζωντανόςἜλεγελοιπόν

RĂZVANPERȘA

formulation of Metropolitan Irinej of Bačka was bdquohistorical existencerdquo andbdquootherheterodoxornon‐OrthodoxChristianChurchesrdquoArchbishopKonstantinosAristarchosdelegateofthePatriarchateofJerusalemsaidintheplenumoftheConferencethatitshouldbeaddedthephrasebdquothatarenotincommunionwithher(μήεὑρισκομένωνἐνκοινωνίᾳμετrsquoαὐτῆς)rdquo28

ThefinaldraftdocumentoftheFifthPan‐OrthodoxPre‐ConciliarConferenceasserts that the Orthodox Church ldquoacknowledges the historical existence ofotherChristianChurchesandConfessions thatarenot incommunionwithherrdquo29AfterthisConferencethetextissentdirectlytotheHolyandGreatCouncil

How can the bishops of the Greek Orthodox Church be against thisphrase if the final text of the document of theHoly andGreat Council ldquotheOrthodoxChurchaccepts thehistoricalnameofothernon‐OrthodoxChristianChurchesandConfessionsthatarenotincommunionwithherrdquowasaproposalsubmitted to the plenum of the Council by the Greek Orthodox Church30FurthermoreitcanbeseenthatthefinaldocumentoftheCouncilofCreteismoreconservativethanthepreviousdocumentsregardingthenameofotherChristiancommunitiesandconfessions

laquoἁγιώτατεπάτερδέξουεἰςτάςσάςπατρικάςἀγκάλαςτάμακρόθενἐξἈνατολῶνἥκοντατέκνασουἎρονπᾶνσκάνδαλονἐκμέσουΔύνασαιγάρraquoκαίοὕτωκαθrsquoἑξῆςἙπομένωςδένπρέπεινάφοβώμεθα διότι ἐδῶ ἔχομεν μίαν προσεκτικήν διατύπωσιν Ἀναγνωρίζομεν τήν ἱστορικήνὕπαρξινὄχιὀντολογικήνὕπαρξινἝτερονἑκάτερονΛοιπόνἡπρότασίςμουθάἦτοδιάνάεἴμεθαὅλοιἱκανοποιημένοι νά διατυπωθῇ ἡ πρότασις αὕτη κατά τόν ἑξῆς τρόπον laquoἩ Ὀρθόδοξος ἘκκλησίαἀναγνωρίζειτήνἱστορικήνὕπαρξινἄλλωνἑτεροδόξωνἤμήὈρθοδόξωνraquoμίανἐκτῶνδύοἐκφράσεωνlaquoχριστιανικῶνἘκκλησιῶνκαίὉμολογιῶνraquoΟὕτωμέτήνδιατύπωσιν laquoμήὀρθόδοξοςἘκκλησίαraquoἤlaquoἑτερόδοξοςἘκκλησίαraquoὅροςὄχιἄγνωστοςεἰςτήνπατερικήνγραμματείανδένπροσβάλλομενεὐθέωςτούς ἄλλους ἀλλά ἐμμέσως καί πλαγίως θέτομεν ἐρωτηματικόν περί τῆς ὀντολογικῆς ἐκείνωνὑποστάσεωςκαίτονίζομενὅτι εἰςτήνὀντολογικήναὐτῆςὑπόστασινμόνονἡὈρθόδοξοςΚαθολικήἘκκλησίαεἶναιlaquoἩἘκκλησίαἡκατrsquoἐξοχήνἘκκλησίαraquoΔιότιἐάνσυνεχίσωμεναὐτήντήνλογικήνἔχειὅπως εἶπον ἔν τινι βαθμόν δίκαιον ὁπωσδήποτε ὁ ἀδελφός Μᾶρκος τότε καί τάς σχισματικάςπαραφυάδαςδένπρέπεινάὀνομάζωμενἘκκλησίαςμέτάςὁποίαςδιεξάγωμενΔιάλογονΔηλαδήἐξἐπόψεωςἐκκλησιολογικῆςπαῦσιςτῆςκοινωνίαςεἴτεἐνεἴδειαἱρέσεωςεἴτεἐνεἴδεισχίσματοςεἶναιἕνκαί τόαὐτόὡςπρόςτόἀποτέλεσμαἙπομένωςἄνδέν εἶναιἘκκλησίαι καίδέν εἶναιμέτήν ἰδίανἔννοιανὅπωςἡμεῖςαἱἄλλαιδένεἶναιοὔτεαἱσχισματικαίἐκκλησίαιπραγματικαίἐκκλησίαιἤτῶνΣκοπίωνἤτῆςΟὐκρανίαςἤοἱασδήποτεἄλληςπαλαιοημερολογῖταικλπΔιάτοῦτοπροτείνωμίανμέσηνλύσιννάπροστεθῇἀντίτῶνἄλλωνἘκκλησιῶνἡἔκφρασιςlaquoἑτεροδόξωνraquoἤlaquoμήὀρθοδόξωνχριστιανικῶνἘκκλησιῶνraquoκαίοὕτωνομίζωὅτιτρόποντινάἱκανοποιεῖταιἡἀνάγκηαὐτήrdquoSecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015127‐128

28Secreacutetariatpour lapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015129

29httpswwwholycouncilorg‐preconciliar‐relations30httpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

FirstInter‐Orthodox

PreparatoryCommission(1971)

ThirdPre‐conciliarPan‐Orthodox

Conference(1986)TextproposedbyTheodorosZisis

5thPre‐conciliarPan‐OrthodoxConference(2015)

FinaldocumentoftheHolyandGreatCouncil

(2016)

ldquotheOrthodoxChurchrecognizestheonto‐logicalexistenceofalltheseChristianChurch‐esandConfessionsrdquo

ldquoTheOrthodoxChurchrecognisestheactualexistenceofallChurchesandChristianconfessionsrdquo

ldquoTheOrthodoxChurchacknowledgesthehis‐toricalexistenceofotherChristianChurchesandConfessionsthatarenotincommunionwithherrdquo

ldquoTheOrthodoxChurchacceptsthehistoricalnameofothernon‐Ortho‐doxChristianChurchesandConfessionsthatarenotincommunionwithherrdquo

Themainquestionthatwehavetoaddressisthefollowingistherein

thepatristic synodal and canonicalTraditionof theChurch anyexamplewherecertainheterodoxcommunitieshavebeencalledldquoChurchesrdquowithoutrecognizingtheirecclesialityoranecclesialstatus

LetusseethediachronicdevelopmentoftheuseofthenameappliedtootherChristiancommunitiesIfweanalysetheTraditionoftheChurchwecanseethatthewordldquochurchἐκκλησίαrdquohasalsobeenusedinothersynodaldecisionsandworksoftheHolyFatherstodesignatecertaincommunitiesthatceasedcommunionwiththeOrthodoxChurchanddepartedfromitbutbytheuseof theword ldquoChurchrdquo theydidnotgive anontological ecclesial status tootherChristiancommunities31

ClementofAlexandriausedthewordldquoἐκκλησίαrdquoforothercommunitiesthan the Orthodox ones in StromataVII16982 by saying ldquorather than beremoved from the honours of the heresy and the boasted first seat in theirchurchesrdquo32(τὰςἐκκλησίαςαὐτῶνπρωτοκαθεδρίας)andbysayingaboutthe31LampeAPatristicGreekLexicon43232ldquoαὐτίκα οὐκ ἀναγκαίας ἀρχὰς πραγμάτωνκαταβαλλόμενοι δόξαις τε ἀνθρωπίναις κεκινημένοιἔπειταἀναγκαίωςτέλοςἀκολουθοῦναὑτοῖςἐκποριζόμενοιδιαπληκτίζονταιδιὰτοὺςἐλέγχουςπρὸςτοὺς τὴν ἀληθῆ φιλοσοφίαν μεταχειριζομένους καὶπάντα μᾶλλον ὑπομένουσι καὶ πάντα φασίκάλον κινοῦσι κἂν ἀσεβεῖν διὰ τὸ ἀπιστεῖν ταῖς γραφαῖς μέλλωσιν ἤπερ μετατίθενται ὑπὸφιλοτιμίαςτῆςαἱρέσεωςκαὶτῆςπολυθρυλήτουκατὰτὰςἐκκλησίαςαὐτῶνπρωτοκαθεδρίαςδιrsquoἣν κἀκείνην τὴν συμποτικὴν [διὰ] τῆς ψευδωνύμου ἀγάπης πρωτοκλισίαν ἀσπάζονταιrdquo (PG 9536B)ldquoNotlayingasfoundationsthenecessaryfirstprinciplesofthingsandinfluencedbyhumanopinionsthenmakingtheendtosuitthembycompulsiononaccountofbeingconfutedtheysparwiththosewhoareengagedintheprosecutionofthetruephilosophyandundergoeverythingandastheysayplyeveryoarevengoingthelengthofimpietybydisbelievingtheScripturesratherthanberemovedfromthehonoursoftheheresyandtheboastedfirstseatintheirchurchesonaccountofwhichalsotheyeagerlyembracethatconvivialcouchofhonourintheAgapefalselysocalledrdquoTheWritingsofClementofAlexandriaVol2(EdinburghTampTClark1869)479ndash480FortheRomaniantranslationseeClementAlexandrinulScrieriparteaaII‐aStromatelecolPSB5tradcuvacircnticircnaintenoteșiindicidePrDumitruFecioru(BucureștiEdituraInstitutuluiBiblicșideMisiunealBisericii

RĂZVANPERȘA

hereticalcommunitiesinStromataVII16992ldquosodotheseshutoutthepropheciesfromtheirChurchrdquo33

InExpositioinPsalmumLXVII16 aworkattributed to StAthanasiusthe Great34we can find this phrase ldquothe churches of the heretics (τὰς τῶναἱρετικῶνἐκκλησίας)rdquo35TheodoretofCyrususestheexpressionsldquothechurchesoftheheretics(τὰςτῶναἱρετικῶνἐκκλησίας)rdquo36inseveralplacesandheusedthewordldquochurchrdquoevenforthecommunitiesofsomeheretics37

Basil theGreat speakingaboutschismatics inhis first canon38 acceptedtheirbaptismbecauseheconsideredthemasldquostillbelongingtotheChurch(τὸδὲτῶνἀποσχισάντωνὡςἔτιἐκτῆςἘκκλησίαςὄντωνπαραδέξασθαι)rdquo39InOrtodoxeRomacircne1982)538ForthecontextofthistextandmoredetailsseePaulFikeStutzmanRecoveringtheLoveFeastBroadeningOurEucharisticCelebrations (EugeneWipf and StockPublishers2011)81ndash82

33ldquoκαὶκαθάπερτὰπονηρὰπαιδίατὸνπαιδαγωγὸνἀποκλείειοὕτωςοὗτοιτὰςπροφητείαςεἴργουσινἑαυτῶντῆςἐκκλησίαςὑφορώμενοιδιrsquoἔλεγχονκαὶνουθεσίαν(PG9537A)rdquoldquoAndjustasknavishboysbarouttheteachersodotheseshutoutthepropheciesfromtheirChurchregardingthemwithsuspicion by reason of rebuke and admonitionrdquo Alexander RobertsTheAnte‐NiceneFathersTheWritingsoftheFathersDowntoAD325VolumeII‐FathersoftheSecondCentury‐HermasTatianTheophilusAthenago(NewYorkCosimoInc)2007552

34For the authenticity of thiswork see CraigABlaising andCarmen SHardinPsalms1‐50AncientChristianCommentaryonScripture7(InterVarsityPress2008)xx

35rdquoὌροςτοῦΘεοῦὄροςπῖονὌροςμὲντὴνἘκκλησίανὀνομάζειπῖονδὲὅτιεὐτραφεῖςκαὶλιπαρὰςτῶν ἐν αὐτῇ τὰς ψυχὰς ἀπεργάζεται Ὄρος τετυρωμένον ὄρος πῖονmiddot ἵνα τί ὑπολαμβάνετεὄρητετυρωμέναΚαὶμὴνκαὶτετυρωμένοντουτέστιγάλακτοςμεστὸνἁπλουστέρουδηλαδὴλόγουκατὰτόmiddot Γάλα ὑμᾶς ἐπότισα οὐ βρῶμα Ἐπιτιμᾷ οὖν τοῖς τὰς τῶν αἱρετικῶν ἐκκλησίαςὑπολαμβάνουσιν εἶναι τετυρωμένας Οὐδὲν γὰρ ἐν αὐταῖς τὸ δυνάμενον τρέφειν εἰς ἕξινπνευματικήνἽνατίτοίνυνὑπολαμβάνετεὦοὗτοιἕτεραὄρηεἶναιἔξωτῆςἘκκλησίαςτετυρωμένακαὶμὴμᾶλλοντοῦτομόνοντὸὄροςἐνᾧὁΘεὸςηὐδόκησενκατοικῆσαιἐναὐτῷὍτιγὰρἐντῇἘκκλησίᾳκατοικεῖδῆλονἐξὧναὐτὸςἔφηmiddotὯδεκατοικήσωὅτιᾑρετισάμηναὐτήνrdquoPG27297

36Theodoretus Explanatio inCanticum canticorum 22 ldquoΚαὶ ἔοικεν ἐνταῦθα τὰς τῶν αἱρετικῶνἐκκλησίαςθυγατέραςκαλεῖνδιὰτὴναὐτοῦκλῆσινκαὶοὐδιὰτὴνἐκείνωνπροαίρεσινrdquoPG8188

37TheodoretusInterpretatioinPsalmosLXVII17ldquoΠρὸςἸουδαίουςὁπροφητικὸςἀποτείνεταιλόγοςκαὶπρὸςτοὺςπαρανόμουςτῶναἱρετῶνσυλλόγουςmiddotοἳἘκκλησίαςσφᾶςἑαυτοὺςὀνομάζουσιmiddotκαίφησιΤίποτεἐρίζεινκαὶπαρισοῦσθαιἀλαζονεύεσθετῷὄρειὃοἰκητήριονἀπέφηνενὁΘεόςrdquoPG811385ldquoTheinspiredwordisaddressedagainstJewsandagainstthelawlessassemliesofhereticswhoclassthemselvesaschurchesitsaysWhydoyoucontendandclaimtorivalthemountainwhichGodhasmadehisdwellingrdquoTheodoretofCyrusCommentaryonthePsalmsPsalms1‐72 (WashingtonTheCatholicUniversityofAmericaPress2010)386

38ForareviewofthefirstcanonofBasiltheGreatseeAndreacutedeHalleuxldquoOikonomiardquointhefirstcanonofSaintBasilinThePatristicandByzantinereviewvol6(1987)53‐64ConstantinRusldquoCanoanele1şi47aleSfacircntuluiVasile celMare şiproblema iconomieirdquoReviewofEcumenicalStudies 2 (2011)255‐270

39FortheGreektextofthecanonsofBasiltheGreatseePeacutericlegraves‑PierreJoannouDisciplinegeacuteneacuteraleantique2LescanonsdespegraveresgrecsCodification canonique orientale Fonti Seacuterie 1 (RomaGrottaferrata1963)85‐86ARCHIMGRIGORIOSDPAPATHOMASLeCorpusCanonumdelrsquoEacuteglise(1er‐9esiegravecle)LetextedesSaintsCanonseccleacutesiaux (Epectasis2015)403‐405GEORGIOSARHALLESMICHAELPOTLESEDSΣύνταγματῶνθείωνκαὶἱερῶνκανόνωνvol4(Athena1854)88‐89YCOURTONNESaint

hisletter114writtenin372hesaidldquoIthinkthenthattheonegreatendofallwhoarereallyandtrulyservingtheLordoughttobetobringbacktounionthe Churches now divided from one another (οἶμαι προσήκειν μίαν ταύτηνεἶναισπουδὴντοῖςγνησίωςκαὶἀληθινῶςδουλεύουσιτῷΚυρίῳτὸἐπαναγαγεῖνκαὶ πολυτρόπως ἀπrsquo ἀλλήλων διατμηθείσας)rdquo40 This text is used by theRussianOrthodoxChurch in thechapter ldquo2Thequest for therestorationof theunityrdquoofthedocumentldquoBasicPrinciplesoftheAttitudeoftheRussianOrthodoxChurchTowardtheOtherChristianConfessionsrdquoadoptedbytheJubileeBishopsrsquoCounciloftheRussianOrthodoxChurchAugust142000

Inthe5thcenturytheChurchhistorianSocratesScholasticususesthephraseldquothebishopoftheArianChurchrdquo(ὁτῆςἈρειανῆςἐκκλησίαςἐπίσκοπος)fortheArianbishopEudoxioswhooccupiedthethroneofConstantinoplefor19years41

These are just some of the texts from the documents of the firstcenturies inwhich thewordldquochurchrdquo isused forotherChristiancommunitythantheOrthodoxChurchWecanfindmoreevidencesoftheuseofthewordldquochurchrdquointhewritingsofthesecondmillenniumaftertheGreatSchism

GermanusIIPatriarchofConstantinoplefrom1223untilhisdeathinJune1240usedinhisworkthewordChurchinthefollowingphrasesldquoLatinChurch(τῇλατινικῇἐκκλησίᾳ)rdquo42 ldquoMeletianChurchrdquo(τῆςτῶνΜελιτινιωτῶνἐκκλησίας)rdquo43orldquotheChurchofRome(ἡῬώμηςἐκκλησία)rdquo44

BasileLettresII(ParisLesbelleslettres1961)120ForothertranslationsoftheCanonsofBasiltheGreatseeHenryRPERCIVALTheSevenEcumenicalCouncilsoftheUndividedChurchTheirCanonsandDogmaticDecreestogetherwiththeCanonsofalltheLocalSynodswhichhaveReceivedEcumenicalAcceptanceNiceneandPost‐NiceneFathers14(NewYorkOxford1900)604‐611DCummingstransTheRudder(Pedalion)oftheMetaphoricalShipoftheOneHolyCatholicandApostolicChurchofOrthodoxChristians (Chicago 1957) 771‐773R JDEFERRARIStBasilTheLetterswithanEnglishTranslation vol I‐IV (London William Heinemann 1926‐1934) W‐D Hauschild Basilius vonCaesareaBriefe3colBibliothekderGriechischenLiteratur32Vol3(StuttgartAntonHiersemann1973)100‐101

40YCOURTONNESaintBasileLettresII(ParisLesbelleslettres1961)1841ldquoΕὐδόξιοςοὗτοςὁτῆςἈρειανῆςἐκκλησίαςἐπίσκοποςεὐθὺςμετὰτὴντοῦβασιλέωςἔξοδοντέλειτοῦβίουἐχρήσατοἐνὑπατείᾳΟὐαλεντινιανοῦτὸτρίτονκαὶΟὐάλεντοςτὸτρίτονδέκακαὶἕναἐνιαυτοὺςτῆς ἐν Κωνσταντινουπόλει ἐκκλησίας τὸν θρόνον κατεσχηκώςrdquo PMaraval P Peacuterichon SocratedeConstantinopleHistoireeccleacutesiastique(LivreIV144)Sourceschreacutetiennesvol505ParisEacuteditionsduCerf2006PG67497ldquoEudoxiusthebishopoftheArianchurchwhohasbeeninpossessionoftheseatoftheConstantinopolitanchurchfornineteenyearsdiedsoonaftertheemperorrsquosdeparturefromthatcity in the third consulate of Valentinian and Valensrdquo Philip SchaffNiceneandPost‐NiceneFathersSecondSeriesVolumeIISocratesSozomenus(CosimoInc2007)103

42rdquoΚαὶοἱὑπrsquoαὐτοὺςκληρικοίὅσοιτὴνἡμετέρανἀσπάζονταιἐκκλησίανκαὶτῆςπατροπαραδότουπίστεωςἀντέχεσθαιβούλονταιοὐχὑποκείσονταιτοῖςτὴνὑποταγὴνποιησαμένοιςἀρχιερεῦσιναὐτῶνοὐδὲἀφοριζόντωναὐτῶνἕνεκατοῦπείθεσθαιτῇλατινικῇἐκκλησίᾳμικρόντιἐπιστραφήσονταιὁγὰρτοιοῦτος ἀφορισμὸς ἄκυρός ἐστι καὶ πρὸς τοὺς ἀφορίζοντας μᾶλλον ἐπαναστρέφει ὅτι καὶσκανδάλωνγεγόνασιπρόξενοιτῷλαῷτοῦΘεοῦκαταπατήσαντεςτὴντῶνἱερῶνκανόνωνἀκρίβειαν

RĂZVANPERȘA

TheodorAgallianos45oneofthetheologianswhoopposedtheunionistCouncil of Ferrara‐Florence a follower of Mark Eugenikos of Ephesus whowrotetwotreatisesagainsttheLatinsinoneofthemldquoDialoguecummonachocontraLatinosrdquowrittenin1442hecondemnedthedogmaticdeviationsoftheLatinsbutheused thephraseldquotheLatinChurch (ἡλατινικὴἐκκλησία)46rdquo todesignate the Catholic Church showing that it created new customs anddogmasandtherebyathirdTestament47

καὶτοὺςἐπιβήτοραςκαὶἀλλοτριοεπισκόπουςδεξάμενοικαὶχεῖραςδόντεςαὐτοῖςσημεῖονεὐπειθείαςκαὶδουλώσεωςκἂνδιϊσχυρίζωνταιλέγοντεςὡςοὐκαταπροδεδώκαμεντὰπάτριαἡμῶνἔθηοὐδέτιτῶνἱερῶνκανόνωνἔξωπεπράχαμενrdquoGermanusIIEpistulaeduaeadCypriosKNSathasΜεσαιωνικὴΒιβλιοθήκηVol2(Venice1873)18

43SN Lagopates Γερμανὸς ὁ ΒΠατριάρχηςΚωνσταντινουπόλεωςmdashΝικαίας (1222‐1240) Βίοςσυγγράμματακαὶδιδασκαλίαιαὐτοῦ (Athens 1913) 353 ldquoαὐτῇκαὶ μακρόστιχαστρώματακαὶμητροπολίτηνὑψηλόθρονοντῆςτῶνΜελιτινιωτῶνἐκκλησίαςἀπέστειλεπιστεύσασατῇτοῦ ἁγιωτάτου πατριάρχου Ἀντιοχείας γραφῇ τοῦ ἐν Κυρίῳ ἀγαπητοῦ ἀδελφοῦ τῆς ἡμῶνμετριότητος καὶ τοῖς λόγοις τοῦὁσίουκαθηγουμένου τῆς ἐν τῷΣκοπέλῳμονῆς τοῦὁσίουπατρὸςμεγαλομάρτυροςΘεοδοσίουτοῦκυροῦΘεοδωρήτουrdquo

44ldquoΟὐκ ἀγνοοῦμεν ὦ θειότατε δέσποτα ὅτι καθάπερ ἡμεῖς οἱ Γραικοὶ διϊσχυριζόμεθα κατὰ πάνταὀρθοδοξεῖν τε καὶ εὐσεβεῖν καὶ εἰς μηδὲν παρασφάλλεσθαι τῶν ἀποστολικῶν δογμάτων καὶπατερικῶντὸναὐτὸνδὴτρόπονκαὶἡτῆςπρεσβυτέραςῬώμηςἐκκλησίαπερὶἑαυτῆςδιανίσταταικαὶδιὰτὸμὴοἴεσθαικατάτισφάλλεινοὐδὲθεραπείαςχρήζεινλέγεινκαὶδιορθώσεωςmiddotτοῦτοκαὶπαρὰτῆςτῶν Γραικῶν ἐκκλησίας καὶ παρὰ τῆς τῶν Λατίνων λεγόμενον οἴδαμενmiddotrdquo Germanus II EpistulaadGregoriumpapamKNSathasΜεσαιωνικὴΒιβλιοθήκηvol2(Venice1873)45

45ForpapersonthewritingsandlifeofTheodorAgallianosseeMarie‐HeacuteleacuteneBlanchetlsquoBilandeseacutetudessurTheacuteodoreAgallianos1966‐2011rsquoΟΕρανιστής28(2011)25ndash48

46ldquoἽνατίγοῦνὦβασιλεῦαὐτάτετὰτοῦΧριστοῦῥήματαπαριδὼνκαὶτῶναὐτοῦμαθητῶνἔτιδὲκαὶῥήσειςπατέρωνκαὶπρὸτούτωντοὺςἱεροὺςκαὶθείουςκανόναςτῆςκαθολικῆςἐκκλησίαςσαυτόντεπαρέδωκαςτῇπλάνῃκαὶἡμᾶςσυνέπεσθαιβιάζῃΟὐκἔσταιτοῦτοἈδυνάτωνἐπιχειρεῖςmiddotφρενῶνἂνἐκσταίημενπρότερονἢτῆςεὐσεβείαςκαὶτοῦζήλουτούτουΤρίτηςδιαθήκηςὑφηγητὴςκαθέστηκενἡλατινικὴἐκκλησίαβασιλεῦmiddotπᾶσαντὴνπαλαιὰνκαὶτὴνκαινὴνἀνασκευάσασαξέναδόγματακαὶἔθητοῖςὑπrsquoαὐτὴνἐνομοθέτησεrdquoForthisworkweusetheeditionM‐HBlanchetTheacuteodoreAgallianosDialogueavecunmoinecontrelesLatins(1442)TextesetDocumentsdrsquoHistoireMeacutedieacutevale9ByzantinaSorbonensia27(ParisSorbonne2013)31‐97

47IbidemldquoἩγὰρλέξιςσυνάθροισινἑρμηνεύειἔνθεντοικαὶἡτῶνἑτεροδόξωναἱρετικῶνκαὶαὐτῶντῶνἀσεβῶνἐπὶτὸαὐτὸσυνέλευσιςτῆςδόξηςκαὶτῆςγνώμηςἐκκλησίακαλεῖταιὡςτὸἐμίσησαἐκκλησίαν πονηρευομένωνκαὶμετὰἀσεβῶνοὐμὴκαθίσωrdquoldquoΠολλῶνγὰρὄντωντεκμηρίωνὅσαπληροφορεῖ σαφέσταταὡς τὴν μὲν ὀρθοδοξίαντῆς καθrsquo ἡμᾶς ἐκκλησίαςπροσίεταιΘεόςτὴνδὲλατινικὴνἐκκλησίανοὐκἔχειτῆςἰδίαςαὐλῆςοἷοντοῦπερὶτοῦἁγιάσματοςλόγουτοῦπερὶτοῦἀφορισμοῦmiddot οὐδὲ γὰρ εὑρίσκεται παρrsquo ἐκείνοις δεδεμένος τις ἐπιτιμίῳ μετὰ θάνατον ὅπερθαυματουργῶνὁΚύριοςδείκνυσινἐντῇκαθrsquoἡμᾶςἐκκλησίᾳἐπὶτοὺςἀπειθεῖςαὐτῇφανένταςκατάτι καίτοι τοῦπάπαπολλοὺςὁσημέραικαὶ κοινῇκαὶ ἰδίᾳἀφορίζοντοςrdquo ldquoΤὸνγοῦν τῶντοιούτωνλόγονοὐδοκεῖσοιπρὸςπαράστασιν εἶναι ἀξιόχρεων τοῦὅτιΘεὸςπρόσκειται μὲν τῇ καθrsquo ἡμᾶςἐκκλησίᾳκαὶτὸθεῖοναὐτοῦΠνεῦμαἐπαναπέπαυταιτοῖςὑπrsquoαὐτὴντελοῦσινἁγίοιςκαὶτὴναὐτῶνπίστινκαὶτὰἔργαπροσδέχεταικαὶἀντιμετρεῖτὰςἀμοιβὰςπλουσίωςτὴνδὲλατινικὴνἐκκλησίανἀποδιοπομπεῖταικαὶἀποστρέφεταικαὶξένηνἡγεῖταικαὶἀλλοτριόφρονακαὶτοὺςὑπrsquoαὐτὴντελοῦνταςἀλλοτρίαςαὐλῆςπρόβατακαὶὑπrsquoαὐτῷτελεῖνποιμένιμὴκαταδεχόμεναἀνοδίαιςδὲμᾶλλονκαὶ

There is even a passage from the work of Saint Mark Eugenikos ofEphesuswho rejected theunionist Council of Ferrara‐Florencewherehe isquotingthe15thquestionofbishopMarktoTheodorosBalsamon(1195)speakingabouttheldquoWesternChurchofRome(τῆςδυτικῆςἘκκλησίαςτῆςῬώμης)rdquothathadseparateditselffromtheOrthodoxChurchthroughdifferentdogmaticteachings

rdquoἘπεὶοὖνπρὸχρόνωνπολλῶνἀπεσχίσθητῆςδυτικῆςἘκκλησίαςτῆς

Ῥώμης φαμέν τὸ περιώνυμον ἄθροισμα ἐκ τῆς τῶν ἑτέρων τεσσάρωνἁγιωτάτωνπατριαρχῶν κοινωνίας ἀποσχοινισθὲν εἰς ἔθη καὶ δόγματα τῆςκαθολικῆςἘκκλησίαςκαὶ τῶνὀρθοδόξωνἀλλότρια (διὰγὰρτοῦτοοὔτε ἐνταῖςθείαις ἱεροτελεστίαιςκοινῆςτῶνπατριαρχικῶνὀνομάτωνἀναφορᾶςὁπάπας ἠξίωται) οὐκ ὀφείλειγένος λατινικὸν ἐκ χειρὸς ἱερατικῆς διὰ τῶνθείων καὶ ἀχράντων μυστηρίων ἁγιάζεσθαι εἰ μὴ κατάθηται πρότερονἀποσχέσθαι τῶν λατινικῶν κατάθηται πρότερον ἀποσχέσθαι τῶνλατινικῶνδογμάτωντεκαὶσυνηθειῶνκαὶκατὰκανόναςκατηχηθῆκαὶτοῖςὀρθοδόξοιςἐξισωθῇrdquo48ThetitlereferstotheChurchofRomefallenintoheresybecausethis

ChurchisconsideredasbdquobeingseparatedbyforeigncustomsanddogmasfromtheCatholicChurchandtheorthodoxpeople(ἀποσχοινισθὲνεἰςἔθηκαὶδόγματατῆςκαθολικῆςἘκκλησίαςκαὶ τῶνὀρθοδόξωνἀλλότρια)rdquo If thephrase bdquoτῆςδυτικῆςἘκκλησίαςτῆςῬώμηςrdquohadreferredtotheChurchofRomethatguardedthetruefaiththenSaintMarkofEphesuswouldnothavecalledheraChurchfallenintoheresy

AnotherindirectevidenceoftheuseofthewordldquoChurchrdquofortheRomanCatholicChurchbySaintMarkofEphesuscanbefoundinthememoriesofSilvestrosSyropoulosfromhisparticipationinthecouncilofFlorenceldquoΕἴπενοὗνὁἘφέσουπρῶτονμὲνὅπωςἐστὶνἀναγκαιωτάτηἡεἰρήνηἥνκατέλιπενἡμῖνὁδεσπότηςἡμῶνὁΧριστόςκαὶἡἀγάπηΔεύτερονὅτιπαρέβλεψενἡῬωμαϊκὴἘκκλησίατὴντότεκαταλειφθεῖσανἀγάπηνἐσπούδασενἵνacuteἔλθωμενἐνταῦθακαὶἐξετάσωμεντὰς μεταξὺ ἡμῶν διαφοράςrdquo49 If Saint Mark of Ephesus had considered theCatholicChurchfromthebeginningasfallenintoheresyevenbeforetheCouncilofἀβάτοις κρημνοῖςφερόμενα ἐσκορπισμένα καὶ ἀποίμαντα καὶ λύκοις εὐάλωτα μᾶλλον δὲ καὶὁσῶραιὑπrsquoαὐτῶνδιαφθειρόμεναὅθενκαὶτὴνοἱανδήτιναπαρrsquoἐνίωντούτωνδῆθενἐνεργουμένηνἀρετὴνοὐπροσδέχεταικαὶοὐδὲἀντιδίδωσινἀμοιβὰςδιὰτὸτὰἔργαεἶναιδίχαπίστεωςεὐσεβοῦςνεκράrdquo

48L PetitMarciEugeniciMetropolitaeEphesioperaanti‐unionistica102 [ConciliumFlorentinumdocumentaetscriptores(RomaPontificiumInstitutumOrientaliumStudiorum1977)145SfMarcuEvgheniculOpereIPaters2009p252

49Silvestros Syropoulos Lesmeacutemoires du grand eccleacutesiarque de lrsquoEacuteglise de Constantinople SylvestreSyropoulossur leConciledeFlorence(1438‐1439) ed Vitalien Laurent (Paris Eacuteditions du Centrenationaldelarecherchescientifique1971)326

RĂZVANPERȘA

Ferrara‐FlorencehowisitpossibletoaddressthePopeofRomeacommunitythatceasedthecommunionwiththeOrthodoxChurchbybdquoforeigncustomsanddogmasrdquo with these words bdquo ἁγιώτατε πάτερ ὑπόδεξαι τὰ σὰ τέκνα μακρόθενἐξἀνατολῶνἥκονταπερίπτυξαιτοὺςἐκμακροῦδιεστῶταςτοῦχρόνουπρὸςτὰςσὰςκαταφυγόνταςἀγκάλαςrdquo50andnotcallinghimaheretic

Gennadius Scholarius Ecumenical Patriarch of Constantinople (thefirst under Turkish rule) from 1454 to 1464 the onewho accompanied hisEmperortotheCouncilofFerrara‐FlorencebutabandonedtheCouncilearlyonandneversigneditsdecreeofunion(horos)undertheinfluenceofMarkEugenikos he developed an anti‐Latin theology Despite this fact he wasspeakingaboutldquotheLatinChurch(τὴνλατινικὴνἐκκλησίανκαὶδόξαν)rdquoortheldquoRomanChurch(καὶἡῬωμαϊκὴἐκκλησία)rdquo51

The Synod of Constantinople (1484) attended by representatives ofthePatriarchatesofConstantinopleAlexandriaAntiochandJerusalembeingthefirstSynodtocondemntheCouncilofFerrara‐Florenceanditsheresiesusesintheservice(Acolouthy) for thereceptionof theLatins into theOrthodoxChurchthewordldquochurchrdquofortheWesternChurchofRome

50bdquoἁγιώτατεπάτερrdquoistheofficialaddressofbishopMarkofEphesustothepopeofRome400yearsaftertheGreatSchismMarcusEugenicusrdquoOratioadEugeniumpapamquartumrdquoinLPetitMarciEugeniciMetropolitaeEphesioperaanti‐unionistica102ConciliumFlorentinumdocumentaetscriptores(Rome1977)28‐33

51ldquoἘπειδὴδὲκαὶπερὶοἰκονομίαςγέγονελόγοςἀναφέρομενκαὶπερὶαὐτοῦὅτιτὸοἰκονομεῖντῆςἘκκλησίαςἐστίσυμφώνουτεοὔσηςκαὶἀστασιάστουπρὸςἑαυτὴνκαὶἐχούσηςτὸκράτοςκαὶτὴνἐλευθερίαν αὐτῆς οὐχ ἑνὸς ἢ δύο τινῶν ἢ τεσσάρων οὐδὲ τῶν τυχόντων προσώπων ἀλλὰἀρχιερέων ὡς ὁ ἱερὸς τῆς Ἀλεξανδρείας εἶπεν Εὐλόγιοςmiddot ἐὰν γάρ τινες ἀφrsquo ἡμῶν οἰκονομίανκαταδέξωνται ἄνευ τοῦ τὴνἘκκλησίαν εἰς τὴν ἑαυτῆς ἐλευθερίαν ἐπανελθεῖν οἱ τοιοῦτοι οὐκοἰκονομίανποιήσουσινἀλλὰμετατεθήσονταιπρὸςτὴνλατινικὴνἐκκλησίανκαὶδόξανmiddotτότεγὰρτὰςοἰκονομίαςὁὀρθὸςλόγοςμεταχειρίζεταιὅτετὸδόγματῆςεὐσεβείαςοὐδὲνπαραβλάπτεταιὁπροειρημένος εἶπεν Εὐλόγιοςrdquo Gennadius ScholariusRenuntiatioantiunionitumadimperatoremcontraconciliumFlorentinumMJugieLPetitandXASideridesOeuvrescomplegravetesdeGeorges(Gennadios)Scholariosvol3(ParisMaisondelabonnepresse1930)192ldquoΕἰδὲκαὶδοκοῦμέντισιπροσίστασθαιτῷτῆςεἰρήνηςκαλῷἀλλὰτοὐναντίονμᾶλλονὑπὲρτῆςἀληθινῆςεἰρήνηςἡμῖνἡἔνστασίςἐστιπᾶσαἐπὶτῷτῆςεἰρήνηςπρυτάνεισαλεύουσιτὰςἐλπίδαςὅτιοὐπεριόψεταιτὴνἐκκλησίαν αὐτοῦ ξαινομένην οὕτω δεινῶς καὶ σπαραττομένην ἀλλrsquo εἰς ἓν φρόνημα συνάξειπάνταςἀληθινόνmiddotκαὶὑπὲρτοῦτοιαύτηνεἰρήνηνγενέσθαιφεύγομενἀπὸτῆςεἰρήνηςεἰςἣννῦνπροσκαλούμεθαrdquo Ibidem 190 rdquoΟὗτος ὁ Θωμᾶς Λατῖνος μὲν τῷ γένει καὶ τῇ δόξῃ καὶδιαφερόμενοςπρὸςἡμᾶςἐνοἷςκαὶἡῬωμαϊκὴἐκκλησίαπρὸςἡμᾶςδιαφέρεταιἐξὀλίγωνχρόνωννεωτερίσασα τὰ δὲ ἄλλα σοφὸς καὶ τοῖς ἀναγινώσκουσιν ὠφέλιμοςmiddot καὶ πολλὰ μὲν βιβλίασυνεγράψατοεἰςτὴνπαλαιὰνκαὶνέανΓραφὴνἐξηγητικάπολλὰδὲεἰςὅληντὴνφιλοσοφίανκαὶἐξηγήσεις καὶ κείμενα ὧν πολλὰ καὶ ἡμεῖς μὲν μετεγλωττίσαμενmiddot ὧν ἓν καὶτοῦτο ἐστίν πάνυχρησιμεῦον εἰς τὴν φιλοσοφίαν καὶ μάλιστα τὴν θείανrdquo Gennadius Scholarius CommentariumThomaeAquinaeDeEnteetEssentiaM Jugie L Petit andXA Siderides Oeuvres complegravetes deGeorges(Gennadios)Scholariosvol6(ParisMaisondelabonnepresse1933)177

ldquoDoyouwantomantobecomeOrthodoxanddoyourenouncealltheshamefulandalienateddogmasoftheLatinsieconcerningtheprocessionoftheHolySpiritnamely that they thinkanddeclareerroneously thathealsoproceedsfromtheSonandbesidesconcerningtheazymeswhichtheyuseintheliturgyandtherestofthecustomsoftheirChurch(καὶτῶνλοιπῶνἐθῶντῆςἘκκλησίας ἐκεἰνων)which are not in agreementwith the Catholic andOrthodoxChurchoftheEastrdquo52

Notonly canwe find theword ldquochurchrdquoused for theLatinChurch in a

documentadoptedbyaGeneralCounciloftheOrthodoxChurchbutitappearsina liturgical text used in the Church for centuries that was the service forreception of the Latins into the Orthodox Church Unfortunately in his paperMetropolitanHierotheosVlachosrefusedtomentiontheuseofthewordbdquoChurchrdquoin thisquestionaddressedby thepriest to theLatinswhowerecoming to theOrthodoxChurch53 In lightof thisMetropolitanHierotheosVlachos fails inhisownaccusationldquoIconsideritunscientificandultimatelymisleadingtoclaimassome do that even at the Council of 1484 which condemned the Council ofFerrara‐FlorencethereisreferencetoWesternChurchesrdquo54

AnastasiosGordios(1654‐1729)anotherOrthodoxTheologianwithwritings against the Latins used the word ldquoChurchrdquo for several times todescribetheldquoRomanChurchrdquo55bdquoWesternChurchrdquo56ofbdquoLatinChurchrdquo57

52I KARMIRISΤαΔογματικάκαιΣυμβολικάΜνημείατηςΟρθοδόξουκαθολικήςΕκκλησίας τόμ ΙΙ(ενΑθήναις1953)988rdquoFortheEnglishtranslationoftheserviceseeGeorgeDDragaslsquoTheManner of Reception of Roman Catholic Converts into the Orthodox Church with SpecialReferencetotheDecisionsoftheSynodsof1484(Constantinople)1755(Constantinople)and1667(Moscow)rsquoTheGreekOrthodoxTheologicalReview44no1ndash4(1999)235ndash71(239)

53TheonlyexamplethatMetropolitanHierotheosisgivinginhispaperisthefollowingbdquoInanotherquestion theLatin isprompted to turnaway completely from the gatheringsofLatins in theirchurchesorof thosewhoareLatin‐mindedHere thephrase thegatheringsofLatins in theirchurchesobviouslymeansthegatheringsinchurchbuildingswithoutattachinganecclesiologicalmeaning The Latins are heretics and the gatherings in churches are the gatherings in churchbuildings and it does not mean the Church of the Latins as advocated by somerdquo HierotheosVlachos ldquoIntervention and Text in the Hierarchy of the Church of Greecerdquo (November 2016RegardingtheHolyandGreatCouncilofCretehttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

54Hierotheos Vlachos ldquoIntervention and Text in the Hierarchy of the Church of Greecerdquo(November2016RegardingtheHolyandGreatCouncilofCretehttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

55rdquoΤὰὅμοιαἔπαθεκαὶἡδυτικὴἘκκλησίαδιὰτὴνμεγάληντηςὑπερηφάνειανκαὶἀνταρσίανκαὶδιὰτὴνβλασφημίαντῆςπροσθήκηςΚαὶμὲτὸνὰἠρνήθητὸνΧριστὸννὰτὸνἔχῃκεφαλὴνκαὶἄνδρατηςκαὶἐπρόκρινετὸνπάπανὑπὲρτὸνΧριστόνδιὰτοῦτοὑστερήθηπαντελῶςτῆςθείαςχάριτος καὶ ἐνεργείας Καὶ ἂν δὲν τὸ πιστεύῃς ἄκουσον καὶἄλλαφανεράrdquo Anastasius GordiusΠερὶ Μωάμεθ καὶ κατὰ Λατείνων A Argyriou SurMahomet et contre les Latins AssociationscientifiquedrsquoeacutetudessurlaGregravececentraleTexteseteacutetudes3(Athens1983)29‐120

RĂZVANPERȘA

ThePatriarchJeremiasII(Tranos)ofConstantinopleinhiscorrespondencewithLutherantheologiansoftheUniversityofTuumlbingenusedthewordldquoChurchrdquonotjustfortheCatholics58butfortheLutheransaswellIntheendofhisfirstlettersentonMay151576hewrotetotheLutherantheologiansldquoInthiswaythetwo

56bdquoΚαὶπῶςδιrsquoαὐτὴντὴνπροσθήκηντὸνὠργίσθηὁΘεὸςκαὶτὸνὑστέρησενἀπὸτὴνχάριντουπαντελῶςκαὶἀπόμεινενἔρημοςἡἘκκλησίατῆςΔύσεωςπάσηςπνευματικῆςἐνεργείαςΚαὶτοῦτοεἶναιπρῶτονπτῶμαὁποῦἔγινενἐχθρὸςθανάσιμοςτοῦἉγίουΠνεύματοςΔεύτερονεἶναι ὅτι δὲν τὸν ἔσωσε νὰ εἶναι πάπας καὶ πατριάρχης ὅλης τῆς Δύσεως ἀμὴ ἠθέλησε νὰἐξουσιάσῃὅλην τὴνἘκκλησίανἈνατολῆς καὶΔύσεως καὶ νὰ εἶναι μόνοςἄκροςἀρχιερεὺςκαὶ κεφαλὴ καθολικὴ τῆς Ἐκκλησίας καθὼς ἦτον καὶ ὁ ἴδιος ὁ Χριστός Καὶ νὰ μὴν ἔχῃ ὁΧριστὸςκαμμίαν ἐξουσίαν εἰςτὴν ἐπίγειονἘκκλησίανμόνονὁπάπαςΑὐτὸςνὰλύῃκαὶνὰδένῃεἰςὅλαςτὰςἘκκλησίαςτοῦκόσμουrdquoIbidem

57rdquoπζʹ)Ο τιἡἘκκλησίατῶνλατείνωνἀφόντιςἐχωρίσθηἀπὸτὴνβασιλείανκαὶἀπὸτὴνἀνατολικὴνἘκκλησίανὑστερήθηπαντελῶςτῆςθείαςχάριτοςκαὶἁγιαστικῆςἐνεργείαςἜλατώρανὰἰδοῦμενκαὶτὴνδυτικήνπαπιστικὴνἢλατεινικὴνἘκκλησίανmiddotνὰἰδοῦμενποῖαἔχεικαὶποῖατῆςλείπονταιἀπὸτὰἐνεργήματαὁποῦφανερώνουντὴνὀρθόδοξονπίστιντῶνχριστιανῶν(89)πθʹ)Σχετλιαστικὸνπρὸς τὴν τῶν λατείνων ἢ δυτικὴνἘκκλησίαν Ἀλλrsquo οὐαί σοι ἀθλίαἘκκλησία λατινὶς ἢ ῥωμαϊκή ἢμᾶλλον δυτικὴ Τί τὸ περὶ σὲ μέγα καὶ φοβερὸν πτῶμα καὶ δυστύχημα Καὶ σχεδὸν ἔστησεκαινούργιανπίστινκαὶἘκκλησίανδυσικήνἀντίθετονκατὰπάντατῆςἀνατολικῆςκαὶἀποστολικῆςἘκκλησίας καὶ δικαίως λέγεται ἀποστάτης καὶ ἄνθρωπος τῆς ἁμαρτίας καὶ θηρίον καὶ δράκωνκαθὼςκαὶὁΜωάμεθΚαὶἀπὸτοῦτοεἶναιἕναβέβαιονπρᾶγμανὰγνωρίσῃτινὰςτὴνχάριντῆςἀνατολικῆςἘκκλησίας καὶ τὴν ἐγκατάλειψιντῆς θείας χάριτος καὶ στέρησιν παντελῶς τοῦ θείουφωτὸς ἀπὸ τὴν δυσικὴν Ἐκκλησίανrdquo rdquoἜλα τώρα νὰ ἰδοῦμεν καὶ τὴν δυτικήν παπιστικὴν ἢλατεινικὴν Ἐκκλησίανmiddotνὰ ἰδοῦμεν ποῖα ἔχει καὶ ποῖα τῆς λείπονται ἀπὸ τὰ ἐνεργήματα ὁποῦφανερώνουντὴνὀρθόδοξονπίστιντῶνχριστιανῶνrdquo rdquoΚαὶ ἐπερίλαβενὅλοντὸσῶματῆςδυσικῆςἐκκλησίας καὶ ἔγινεν ἀνεπιχείρητος παντελῶς ἕως τοῦ νῦνrdquo rdquoΑὐτὸς εἶναι λοιπὸν ὁ διώκτης τῆςἘκκλησίαςὁποῦτὴνἐδίωξεκαὶθέλειτὴνδιώξειἕωςτῆςσυντελείαςrdquobdquoἘκκλησίαντοῦΧριστοῦεἶναιαὐτόςΑὐτὸςεἶναιὁπροδότηςκαὶτῆςβασιλείαςτῶνῬωμαίωνκαὶτῆςἘκκλησίαςrdquo

58ldquoὉρᾶτε πόσα ἄτοπα ἕπεται πανταχόθεν τοῖς λέγουσι τὸ Πνεύμα ἐκ τοῦ Πατρὸς Υἱου τεἐκπορεύεσθαιΜὴδιὰτὸνΚύριονκακῶςφρονεῖνθέλετεΕἰγὰρκαὶΛατΐνοιἡτῆςῬώμηςἘκκλησίακαὶ ἄλλοι εὐπαραδέκτους δῆθεν παράγουσι μάρτυρας Αὐγουστῖνον Ἀμβρόισιον Ἱερώνυμον καὶἄλλους τινάς ἀλλacuteἔχομεν καὶ ἡμεῖς ἀναπαραγαγείν ὑπὲρ τῆς ἀληθείας πολλῷ πλείονας καὶἀξιοπιστοτέρους ποίους τούτουςrdquo IōannēsN KarmirēsΤαδογματικάκαισυμβολικάμνημείατηςΟρθοδόξουΚαθολικήςΕκκλησίας Ekdosisdeutera epeuthemene vol 2 (GrazAkademischeDruck1968)442ldquoSeehowmanyabsurdconclusionsfromeverysidetrailthosewhosaythattheSpiritproceedsbothfromtheFatherandtheSonDonotdesiretothinkincorrectlyconcerningtheLordForiftheLatinsthatistheChurchofRomeandotherscanproducewitnesseswhoareacceptablesuchasAugustineAmbrose JeromeandsomeotherswealsocanproducemanymoreandevenmoretrustworthyFatherstospeakupforthetruthWhoaretheyrdquoGeorgeMastrantonisAugsburgandConstantinopleTheCorrespondencebetweentheTuumlbingenTheologiansandPatriarchJeremiahIIofConstantinopleon theAugsburgConfession (Holy Cross Orthodox Press 1982) 162 PatriarhulIeremiafacediferențaicircntreVecheaBisericăapostolicăaRomeișiBisericaRomeidedupăSchismăldquoὉαὐτὸςδὲΛέωνκαὶ τὸθησαυροφυλάκιοντῆςἀποστολικῆςἘκκλησίαςῬωμαίωνἀνοίξαςἀσπίδαςδύοτοὶςἱεροῖςκειμηλίοιςσυναποτεθησαυοισμέναςrdquoKarmirēsΤαδογματικάκαισυμβολικάμνημείατηςΟρθοδόξουΚαθολικήςΕκκλησίας2449ldquoMoreoverthissame[Pope]LeoopenedthetreasuryoftheapostolicchurchoftheRomansanddrewforthtwoplaqueswhichwerestoredinthetreasurytogetherwiththesacredtreasuresrdquoMastrantonisAugsburgandConstantinople172

churcheswillbecomeonebythegraceofGodweshalllivetogetherhereafterandwewillexisttogetherinaGod‐pleasingwayuntilweattaintheheavenlykingdomrdquo59

Likewise in the Encyclical Letter of the Eastern Patriarchs written in1848inreplytoPopePiusIXrsquosEpistletotheEasternstheWesternCatholicChurchfallenintoheresyaftertheGreatSchismiscalledldquoTheRomanChurch(῾ΡωμάναἘκκλησία)rdquo60 ldquoThe Church of Romerdquo ldquoThe Western Churchrdquo61 Moreover thisEncyclicalletterstatesldquowehavearighttoexpectfromtheprudentforethoughtofhisHolinessaworksoworthythetruesuccessorofStPeterofLeoIandalsoofLeoIIIwhoforsecurityoftheorthodoxfaithengravedthedivineCreedunaltereduponimperishableplatesmdashaworkwhichwillunitethechurchesoftheWesttotheholyCatholicChurchinwhichthecanonicalchiefseatofhisHolinessandtheseatsofalltheBishopsoftheWestremainemptyandreadytobeoccupiedFortheCatholicChurchawaitingtheconversionoftheshepherdswhohavefallenofffromherwiththeirflocksdoesnotseparateinnameonlythosewhohavebeen

59ldquoΚαὶ ὑμῶν oὖν ὦ ἄνδρες Γερμανοὶ σοφώτατοι καὶ τέκνα ἀγαπητὰ τῆς ἡμῶν μετριότητοςβουλομένωνὡςνουνεχώνὁλοψύχωςτῇἡμετέρᾳπροσελθεῖνἁγιωτάῃἘκκλησίαἡμεῖςὡςπατέρεςφιλόστοργοιπροθύμωςτὴνὑμετέρανἀγάπηνκαὶφιλοφροσύνηνἀποδεξόμεθαἐὰνθελήσητετοῖςἀποστολικοῖςκαὶσυνοδικοῖςσυμφώνωςἡμῖνἀκολουθήσεινκαὶτούτοιςὑπείξεινΤηνικαύταγὰρτῷὄντισυγκοινοὶἡμῖνἔσεσθεκαὶὡςπαρρησίᾳὑποταγέντεςτῇκαθrsquoἡμᾶςἀγίᾳκαὶκαθολικῇἘκκλησίᾳτοῦΧριστοῦπαρὰπάντωντῶνvoυνεχῶνἐπαινεθήσεσθεκαὶοὕτωταῖνδυοῖνἐκκλησίαινμιᾶςσὺνΘεῷγενομένηςτοῦλοιποπυσυζήσομενκαὶσυμβιοτεύσoμενἐνΧριστῷθεαρέστωςἕωςοὗκαὶτῆςἐπουρανίου τύχοιμεν βασιλείαςrdquo Karmiris 1960 Vol1 p 503 ldquoO most wise German men andbelovedchildrenofourhumbleselfsinceassensiblemenyouwishwithyourwholehearttoenterourmostHolyChurchweasaffectionatefatherswillinglyacceptyourloveandfriendlinessifyouwillfollowtheApostolicandSynodaldecreesinharmonywithusandwillsubmittothemForthenyouwill indeedbe in communionwithus andhavingopenly submitted toourholy and catholicchurchofChristyouwillbepraisedbyallprudentmenInthiswaythetwochurcheswillbecomeonebythegraceofGodweshalllivetogetherhereafterandwewillexisttogetherinaGod‐pleasingwayuntilweattaintheheavenlykingdomrdquoMastrantonisAugsburgandConstantinople103

60Article 13 rdquoFather Sr Irenaeus were alive again seeing it was fallen from the ancient andprimitiveteachinginsomanymostessentialandcatholicarticlesofChristianityhewouldnotbehimselfthefirsttoopposethenoveltiesandself‐sufficientconstitutionsofthatChurchwhichwaslaudedbyhimasguidedpurelybythedoctrinesoftheFathersrdquoArticle16bdquoFromthesethingsweestimateintowhatanunspeakablelabyrinthofwrongandincorrigiblesinofrevolutionthepapacyhas thrown even thewiser andmore godlyBishops of the Roman Church so that in order topreservetheinnocentandthereforevaluedvicarialdignityaswellasthedespoticprimacyandthethingsdependinguponittheyknownoothermeansshalltoinsultthemostdivineandsacredthings daring everything for that one endrdquo bdquoHe will find also flow many modern papisticaldoctrinesandmysteriesmustberejectedascommandmentsofmeninorderthattheChurchoftheWestwhichhasintroducedallsortsofnoveltiesmaybechangedbackagaintotheimmutableCatholicOrthodoxfaithofourcommonfathersrdquoArticle17bdquoHowbecomingandholywouldbethemendingoftheinnovationsthetimeofwhoseentranceintheChurchofRomeweknowineachcaseforourillustriousfathershavetestifiedfromtimetotimeagainsteachnoveltyrdquohttporthodoxinfocomecumenismencyc_1848aspx

61IKARMIRISΤαΔογματικάIIp915918920

RĂZVANPERȘA

privilyintroducedtotherulershipbytheactionofothersthusmakinglittleofthePriesthood62rdquo The Encyclical also uses the expression ldquothe apostate churchesrdquoldquoButuntiltherebethisdesiredreturningoftheapostateChurchestothebodyoftheOneHolyCatholicandApostolicChurchofwhichChrististheHeadrdquo

Theseareonlyafewpatristictextsandsynodaldocumentsrecognizedinthe Orthodox Church that have used the name ldquochurchrdquo for other Christiancommunities but theyhave innoway given any ecclesial statusor recognisedtheirecclesialityThereforetheHolyandGreatCouncilofCretebyacceptingldquothehistoricalnameofothernon‐OrthodoxChristianChurchesandConfessionsthatarenot incommunionwithherrdquo follows the patristic and synodal Tradition of theOrthodoxChurchIfwerejecttheuseandtheacceptanceofthehistoricalnameofotherheterodoxChurchesandconfessionswehavetorejectall thedocumentsandtextsthatwehavequoted

EvenHierotheosVlahosinhisrecentbookldquoOldandNewRomerdquoafteranalysing theEncyclical Letterof theEasternPatriarch (1848) the text thatcondemned the wrong teachings of Catholicism he himself uses the termldquoChurchrdquotodesignatetheotherChristianconfessionsbysaying

ldquoThisEncyclical‐thePan‐Orthodoxdecision‐showsthattheChurchisthe

BodyofChristthatitremainsunitedandpreservesthedogmasandsacramentsgiventoitwhilethechurchesthathavedepartedfromthetruefaithareapostateChurchesrdquo63What does the phrase ldquoapostate Churchesrdquo used by Hierotheos Vlahos

meanWhydidHieroteosVlachostheprotectoroftheorthodoxfaithnameotherChristian communitieswith theword ldquoChurchrdquo and after that he condemns theHoly and Great Council because the Council used the term ldquoChurchrdquo for otherChristiancommunitiesandthatitisillegitimatetousethetermldquoChurchrdquoforthemeventhoughhehimselfuseditMoreoverdoesitoffersomeecclesialitytotheseChristiancommunitieswhentheycallthemldquoapostateChurchesrdquousingforthemthewordldquoChurchesrdquodespitethefactthattheyareapostateIsHieroteosVlahosfallinginto the same ldquoecclesiological nominalismrdquo that he is accusing others of64 If herefersonlytothehistoricalnameofldquoChurchrdquowithoutattributingthecharacterof

62IKARMIRISΤαΔογματικάIIp918FortheEnglishtranslationseehttporthodoxinfocomecumenismencyc_1848aspx

63IeroacutetheosVlachosVecheașiNouaRomăDeLaTradițiaOrtodoxăLaTradițiileApusuluitransTeofanMunteanu(Iași2016)410RomaniantranslationofΜητροπολίτουΝαυπάκτουκαίἉγίουΒλασίουἹεροθέουΠαλαιάκαίΝέαΡώμηΟρθόδοξηκαίΔυτικήΠαράδοση (Πελαγίας ἹεράΜονήΓενεθλίουτῆςΘεοτόκου)2009

64ldquoThephrasethehistoricalexistencewasreplacedbythephrasethehistoricalnameThereisno name without existence because otherwise an ecclesiological nominalism is expressedrdquohttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

ecclesiality to these communities as can be seen from its entire exposure thenIerotheosVlahosalsoisinfullagreementwiththedecisionoftheHolyandGreatCouncilFurthermore thewordsofHierotheosVlahosaremoreldquoecumenistrdquoandmorepermissivethanthedocumentoftheHolyandGreatCouncilIftheCouncilstates that it ldquoacceptsthehistoricalnamerdquoHierotheosVlahossaid thatldquotheyarerdquoandiftheSynodaldocumentidentifiestworealitiesldquonon‐orthodoxChurchesandConfessionsrdquo Hierotheos Vlahos calls all of them ldquoapostate Churchesrdquo but stillldquoChurchesrdquo Likewise even the other supporters of the writings of HierotheosVlahos anddetractors of the formulation of theHoly andGreat Council such asGheorghiosMetallinosKotsopoulosorTheodorosZisis65thepromoterofthefinalphraseofthepre‐conciliardocumentusedintheirwritingsbothbeforeandaftertheCouncilofCretethetermldquoChurchrdquofortheCatholicChurchintheexpressionsldquoTheLatinChurch66rdquoldquoThePapalChurchrdquo67EvenMetropolitanIrinejofBačkasaidinhis letter rdquoWhy Ididnotsign thedocumentof theCouncilofCreteabout therelations of the Orthodox Church with the rest of the Christian worldrdquo thatbdquopersonallyIconsidersthathellipthewordbdquoChurchrdquoshouldremainjustfortheRomanCatholicism (Προσωπικῶς φρονῶ ὅτι τὸ ἐνδεδειγμένον ἐν προκειμενῳ ἦτο νὰμείνηὁὅροςἘκκλησίαμόνονδιὰτὸνρωμαιοκαθολικισμόν)rdquo6865TheodorosYangougivesmorequotesfromtheworksofTheodorosZisiswhereheusedthewordldquoChurchrdquofortheRomanCatholicChurchForexampleldquoΤηνυποτίμησητουλαούαπότηνΕκκλησίατηςΡώμηςενισχύειεπίσηςοαποκλεισμόςτωνλαϊκώναπότηνκοινωνίατουποτηρίουhelliprdquo(ΗθικάΚεφάλαια Θεσσαλονίκη 2002 σ 133) ldquoΌλα αυτά τα μέτρα κατάλοιπα της απολυταρχίας καιφεουδαρχίας μέσα στην Δυτική Εκκλησίαrdquo (όππ σ 134) ldquoΣύμφωνα με την εκκλησιολογία τωνπροτεσταντώνδεν υπάρχει ιερατική δομήστην εκκλησία και ιδιαίτερα ιερατείοhellipΗδιδασκαλίααυτή ήταν απαραίτητη στη μεταρρύθμιση για να μπορέσει να απαλλαγεί από την εκκλησία τηςΡώμηςrdquo(όππσ135)ThebookldquoΗθικάΚεφάλαιαrdquoservedasahandbookforOrthodoxTheologyformayyearsΘεοδώρουΞΓιάγκουldquoΠτυχέςπουαποσιωπήθηκανστονδημόσιοδιάλογοπερίτηςΑγίαςκαι Μεγάλης Συνόδου (Αrsquo ΜΕΡΟΣ)rdquo httpwwwamengrarticleptyxes‐pou‐aposiopithikan‐ston‐dimosio‐dialogo‐peri‐tis‐agias‐kai‐megalis‐synodou‐a‐meros

66Gheorghios Metallinos rdquoἙνωτικές προσπάθειες μετά τό σχίσμα καί ὁ σημερινός διάλογος τῆςὈρθοδοξίαςμέτήνΛατινικήἘκκλησίαicircnΠρακτικάΘεολογικῆςἩμερίδοςΠρωτεῖονΣυνοδικότηςκαίἙνότηςτῆςἘκκλησίας(Pireu2011)73‐106

67In his article Γεώργιος Μεταλληνός lsquoΜόνος κερδισμένος ὁ Πάπας ἀπὸ τοὺς θεολογικοὺςδιαλόγουςrsquoΟρθόδοξοςΤύποςΕβδομαδιαίαέκδοσιςτηςΠανελληνίουΟρθοδόξουΕνώσεως2159no31Μαρτίου(2017)17MetallinosusestheexpresionldquoΛατινικήlaquoΕκκλησίαraquordquoThewordrdquoChurchrdquoisusedthreetimewithbracketsandonetimewithoutbrecketsldquoΗΛατινικήΕκκλησίαχάριντηςυποταγήςτηςΟρθοδοξίαςθαήτανπρόθυμηναυποχωρήσεισεθεολογικάζητήματαόπωςλχτοFilioque ποτέ όμως στα περί πάπα δόγματα (πρωτείο και αλάθητο) Και όμως κατά τουςουνιτίζοντεςΟρθοδόξουςοΠαπισμόςείναιηΕκκλησίαrdquo(p7)HeisusingthephraseldquoτηνΠαπικήlaquoΕκκλησίαraquordquo ldquoΟ σημερινός Διάλογος με την Παπική laquoΕκκλησίαraquo στηρίζεται σε έναψευδοεπιχείρημαπουαναπαράγεταισυνεχώςαπότηνενωτικήπαράταξηrdquo

68rdquoΠροσωπικῶςφρονῶὅτιτὸἐνδεδειγμένονἐνπροκειμενῳἦτονὰμείνηὁὅροςἘκκλησίαμόνονδιὰ τὸν ρωμαιοκαθολικισμόν (ὁ ὁποῖος περιέργως οὔτε μνημονεύεται μεμονωμένως εἰς τὸκείμενονἐνῶγίνεταικατὰκόρονἡπρὸςτὸΠαγκόσμιονΣυμβούλιονἘκκλησιῶνἀναφορά)διότιἡ ὑπερχιλιετὴς δογματικὴ διαμάχη μεταξὺ αὐτοῦ καὶ ἡμῶν δὲν ἐκρίθη εἰσέτιἐπὶ τοῦ ἐπιπέδουΟἰκουμενικῆςΣύνοδουεἰμὴμόνονεἰςτὰςψευδοικουμενικαςσύνοδουςΛυῶνοςκαὶΦερράρας‐Φλωρεντίαςrdquohttpwwwromfeagrimagesarticle‐images201607romfea2bapdf

RĂZVANPERȘA

Thosewhocondemnthesixtharticleofthedocumentunfortunatelydonotrealise that theyhave to condemnaswell thedocument ldquoBasicPrinciplesof theAttitudeoftheRussianOrthodoxChurchTowardtheOtherChristianConfessionsadoptedbytheJubileeBishopsrsquoCounciloftheRussianOrthodoxChurchAugust142000 inwhichthetextof thedocumentof theThirdPre‐ConciliarPan‐orthodoxConference(1986)iscitedIntheRussianDocumentwecanreadinthechapterldquoTheOrthodoxChurchhasalwayssoughttodrawthedifferentChristianChurchesandconfessionsintoa jointsearchforthelostunityofChristianssothatallmightreachtheunityoffaithrdquo69ThedetractorsoftheCouncilofCretehavetoaskthemselveswhyistheJubileeBishopsrsquoCounciloftheRussianOrthodoxChurchusingthewordldquoChurchrdquoforotherChristiancommunitiesTheanswercanbefoundinthesamedocumentoftheRussianOrthodoxChurch

ldquo115TheOrthodoxChurchthroughthemouthsoftheholyfathersaffirms

thatsalvationcanbeattainedonlyintheChurchofChristAtthesametimehowevercommunitieswhichhavefallenawayfromOrthodoxyhaveneverbeenviewedasfullydeprivedofthegraceofGodAnybreakfromcommunionwiththeChurchinevitablyleadstoanerosionofhergrace‐filledlifebutnotalwaystoitscompletelossintheseseparatedcommunities70rdquoldquo24TheOrthodoxChurchcannotaccepttheassumptionthatdespitethehistoricaldivisionsthefundamentalandprofoundunityofChristianshasnotbeenbrokenandthattheChurchshouldbeunderstoodascoextensivewith theentire Christianworld thatChristianunityexistsacrossdenominationalbarriersandthatthedisunityofthechurchesbelongsexclusivelytotheimperfectlevelofhumanrelationsAccordingtothisconceptiontheChurchremainsonebutthisonenessisnotasitweresufficientlymanifestinvisibleformInthismodelofunitythetaskofChristiansisunderstoodnotastherestorationofalost unity but as themanifestation of an existing unity Thismodel repeats theteachingontheinvisibleChurchwhichappearedduringtheReformationrdquo71

In the JointDeclarationof Pope Francis andPatriarchKirill ofMoscow

andAllRussiasignedinHavanaonFebruary122016thetermldquoChurchrdquoisusednot only for theOrthodox Church but also for the Roman Catholics andGreekCatholicsWecanevenfindtheexpressionldquoChristianChurchesrdquo72DoesthismeanthattheRussianOrthodoxChurchrecognizesbysigningthisstatementtheecclesialcharacteroftheRomanCatholicandGreekCatholicChurchAnaffirmativeanswerwould be totally meaningless since Eucharistic communion was not restored69httpsmospatruendocumentsattitude‐to‐the‐non‐orthodoxiii70httpsmospatruendocumentsattitude‐to‐the‐non‐orthodoxi71httpsmospatruendocumentsattitude‐to‐the‐non‐orthodoxii72Art1ldquotodiscussthemutualrelationsbetweentheChurchesrdquoArt11ldquosothatfraternalcondashexistenceamongthevariouspopulationsChurchesandreligionsmaybestrengthenedrdquoart12 ldquothesemartyrs of our times who belong to various Churchesrdquo Art 18 ldquoThe ChristianchurchesrdquoArt24ldquotopassfromoneChurchtoanotherrdquoArt26ldquoourChurchesinUkrainerdquo

betweentheCatholicandOrthodoxChurchesThosewhorejectthedocumentoftheHolyandGreatCouncilunfortunatelydonotcommentonthisJointDeclarationofPopeFrancisandPatriarchKirill

AftertheHolyandGreatCouncilalltheOrthodoxAutocephalousChurcheswith the exception of the Orthodox Church of Bulgaria signed the documentbdquoSynodality and Primacy during the first Millennium Towards a CommonUnderstandingonService to theUnityof theChurchrdquoof the Joint InternationalCommission forTheologicalDialoguebetween theRomanCatholicChurch andtheOrthodoxChurchheldinChietiSeptember21201673IftheOrthodoxChurchhadrefusedtocallotherChristiancommunitiesbdquoChurchesrdquoallthe13OrthodoxAutocephalousChurchesshouldhaverefusedtotakepartinaCommissionwithaChristianCommunitythatconsidersitselfabdquoChurchrdquoandtosigntheChietiDocument

ConclusionsIn this paper I have emphasised the genesis and thedevelopmentof

the phrase ldquothe Orthodox Church accepts the historical name of other non‐Orthodox Christian Churches and Confessionsrdquo by finding that this highlycontroversial formulation emerged in the pre‐conciliar debates and hat thedirect promoter of this formulation of the final document of the Third Pre‐conciliarPan‐orthodoxConferencewasnoneotherthanTheodorosZisisatthattimeaconsultantmemberoftheEcumenicalPatriarchateInthepaperwegavealotofquotsfromisthepatristicsynodalandcanonicalTraditionoftheChurchwherecertainheterodoxcommunitieswerecalledldquoChurchesrdquowithoutrecognizingtheirecclesialityoranecclesialstatusByemphasisingthediachronicdevelopmentoftheuseofthewordldquochurchἐκκλησίαrdquowesawthatthewordrdquoChurchrdquowasappliedtootherChristiancommunitiesinsomesynodaldecisionsandworksofthe Holy Fathers in order to designate certain communities that ceased thecommunionwiththeOrthodoxChurchanddepartedfromitbutbytheuseoftheword ldquoChurchrdquo they did not give an ontological ecclesial status to otherChristiancommunities

In conclusion we can affirm that the phrase ldquotheOrthodox Churchacceptsthehistoricalnameofothernon‐OrthodoxChristianChurchesandConfessionsrdquoisnotincontradictionwiththedoctrinalTraditionoftheOrthodoxChurchbutitcanbeextendedandimproved

73FortheChietiDocumentseehttpwwwvaticanvaroman_curiapontifical_councilschrstunich_orthodox_docsrc_pc_chrstuni_doc_20160921_sinodality‐primacy_enhtml

RĂZVANPERȘA

REFERENCESldquoIconomiabisericeascărdquoOrthodoxiaXXIVno2(1972)294ldquoRelationsof theOrthodoxChurchwith theRestof theChristianWorldrdquo (Romanian

TranslationbyFrProfDrȘtefanAlexe)ldquoBisericaOrtodoxăRomacircnăCIVnr9‐10(1986)65‐70

ldquoThe Orthodox Church and the Ecumenical Movementrdquo (Romanian Translation byConstantinComan)BisericaOrtodoxăRomacircnăCIVnr9‐10(1986)62‐75

BlaisingCraigAandCarmenSHardinPsalms1‐50AncientChristianCommentaryonScripture7InterVarsityPress2008

Blanchet Marie‐Heacuteleacutene lsquoBilan Des Eacutetudes Sur Theacuteodore Agallianos  1966‐2011rsquoΟΕρανιστής28(2011)25ndash48

BlanchetM‐HAgallianosTheacuteodoreDialogueavecunmoinecontrelesLatins(1442)TextesetDocumentsdrsquoHistoireMeacutedieacutevale9ByzantinaSorbonensia27ParisSorbonne2013

Clement Alexandrinul Scrieri partea a II‐a Stromatele col PSB 5 trad cuvacircnticircnainte note și indici de PrDumitruFecioru Editura Institutului Biblic și deMisiunealBisericiiOrtodoxeRomacircneBucurești1982

CourtonneYSaintBasileLettresIIParisLesbelleslettres1961120CummingsDTheRudder(Pedalion)oftheMetaphoricalShipoftheOneHolyCatholic

andApostolicChurchofOrthodoxChristiansChicago1957Cyrus Theodoret of Commentary on the Psalms Psalms 1‐72 Washington The

CatholicUniversityofAmericaPress2010de Halleux Andreacute ldquoOikonomiardquo in the first canon of Saint Basil ThePatristicand

Byzantinereviewvol6(1987)53‐64Deferrari R J StBasilThe LetterswithanEnglishTranslation vol I‐IV London

WilliamHeinemann1926‐1934Dragas George D lsquoThe Manner of Reception of Roman Catholic Converts into the

OrthodoxChurchwithSpecialReferencetotheDecisionsoftheSynodsof1484(Constantinople)1755(Constantinople)and1667(Moscow)rsquoTheGreekOrthodoxTheologicalReview44no1ndash4(1999)235ndash71

GamrekelashviliMirian lsquoWarumdieGeorgischeKirchederSynodeaufKretafernbliebrsquoReligionundGesellschaftinOstundWestDieOrthodoxeKirchenachdemKonzil11(2016)20ndash21

GermanusIIEpistulaadGregoriumpapamKNSathasΜεσαιωνικὴΒιβλιοθήκηvol2Venice1873

mdashmdashmdashEpistulaeduaeadCypriosKNSathasΜεσαιωνικὴΒιβλιοθήκηVol2Venice1873

Gordius Anastasius ΠερὶΜωάμεθ καὶ κατὰΛατείνων A Argyriou SurMahometetcontrelesLatinsAssociationscientifiquedrsquoeacutetudessurlaGregravececentraleTexteseteacutetudes3(Athens1983)29‐120

Γκοτσοπουλος ΑναστασιοςΣχολιασμόςστοκείμενοτηςΕΠανορθοδόξουΠροσυνοδικήςΔιασκέψεως (ΣαμπεζύΓενεύης11‐17102015)laquoΣχέσεις τηςΟρθοδόξουΕκκλησίαςπροςτονλοιπόνΧριστιανικόνΚόσμονraquo(ΠατραΦεβρουαριος2016)8‐9

Hauschild W‐D Basilius von Caesarea Briefe 3 col Bibliothek der GriechischenLiteratur32AntonHiersemannStuttgartVol31973

Ἱεροθέου Μητροπολίτου Ναυπάκτου καί Ἁγίου Βλασίου Παλαιά καί Νέα ΡώμηΟρθόδοξηκαίΔυτικήΠαράδοσηΠελαγίαςἹεράΜονήΓενεθλίουτῆςΘεοτόκου2009

mdashmdashmdash Sfacircntul şiMareleSinodalBisericiiOrtodoxe documentepregătitoare BucureştiBasilica2016

Joannou Peacutericlegraves‑Pierre Disciplinegeacuteneacuteraleantique2Les canonsdespegraveresgrecsCodificationcanoniqueorientaleFontiSeacuterie1RomaGrottaferrata1963

Karmirēs Iōannēs N Τα δογματικά και συμβολικά μνημεία της Ορθοδόξου ΚαθολικήςΕκκλησίαςEkdosisdeuteraepeuthemeneVol2GrazAkademischeDruck1968

KarmirisIΤαΔογματικάκαιΣυμβολικάΜνημείατηςΟρθοδόξουκαθολικήςΕκκλησίαςτόμΙΙενΑθήναις1953

LagopatesSNΓερμανὸςὁΒΠατριάρχηςΚωνσταντινουπόλεωςmdashΝικαίας(1222‐1240)ΒίοςσυγγράμματακαὶδιδασκαλίαιαὐτοῦAthens1913

LampeGeoffreyWilliamHugoAPatristicGreekLexiconOxfordClarendonPress1995MaravalP PPeacuterichonSocratedeConstantinopleHistoireeccleacutesiastique(LivreIV144)

Sourceschreacutetiennesvol505ParisEacuteditionsduCerf2006MarcuSfEvgheniculOpereIPaters2009p252Mastrantonis GeorgeAugsburgandConstantinopleTheCorrespondencebetweenthe

TuumlbingenTheologiansandPatriarchJeremiahIIofConstantinopleontheAugsburgConfessionHolyCrossOrthodoxPress1982

MetallinosGheorghiosrdquoἙνωτικέςπροσπάθειεςμετάτόσχίσμακαίὁσημερινόςδιάλογοςτῆς Ὀρθοδοξίας μέ τήν Λατινική Ἐκκλησία icircn Πρακτικά ΘεολογικῆςἩμερίδοςΠρωτεῖονΣυνοδικότηςκαίἙνότηςτῆςἘκκλησίαςPireu201173‐106

PapathomasArchimGrigoriosDLeCorpusCanonumdelrsquoEacuteglise(1er‐9esiegravecle)LetextedesSaintsCanonseccleacutesiauxEpectasis2015

Percival Henry R The Seven Ecumenical Councils of the Undivided Church TheirCanonsandDogmaticDecreestogetherwiththeCanonsofalltheLocalSynodswhichhaveReceivedEcumenicalAcceptance Nicene and Post‐Nicene Fathers14OxfordNewYork1900

RĂZVANPERȘA

Petit L Marci EugeniciMetropolitae Ephesi opera anti‐unionistica 102 [ConciliumFlorentinumdocumentaetscriptoresRomaPontificiumInstitutumOrientaliumStudiorum1977

PilipenkoEvgeny ldquoZumOumlkumene‐DokumentderOrthodoxenSynodeaufKretaEinigeUumlberlegungeninReaktionaufdasReferatvonRadeKisicrdquoCatholica71no1(2017)60ndash63

RhallesGeorgiosAPotlesMichaelΣύνταγματῶνθείωνκαὶ ἱερῶνκανόνωνvol4Athena1854

RobertsAlexanderTheAnte‐NiceneFathersTheWritingsoftheFathersDowntoAD325Volume II ‐FathersoftheSecondCentury ‐HermasTatianTheophilusAthenagoNewYorkCosimoInc2007

RusConstantinldquoCanoanele1şi47aleSfacircntuluiVasilecelMareşiproblemaiconomieirdquoReviewofEcumenicalStudies2(2011)255‐270

SchaffPhilipNiceneandPost‐NiceneFathersSecondSeriesVolumeIISocratesSozomenusCosimoInc2007

Scholarius Gennadius Renuntiatio antiunionitum ad imperatorem contra conciliumFlorentinumMJugieLPetitandXASideridesOeuvrescomplegravetesdeGeorges(Gennadios)Scholariosvol3ParisMaisondelabonnepresse1930

mdashmdashmdashCommentariumThomaeAquinaeDeEnteetEssentiaMJugieLPetitandXASideridesOeuvrescomplegravetesdeGeorges(Gennadios)Scholariosvol6(ParisMaisondelabonnepresse1933

SecreacutetariatpourlapreacuteparationduSaintetGrandConciledeLrsquoEacutegliseOrthodoxeedIIIeConfeacuterence panorthodoxe preacuteconciliaireActes (28 octobre ndash 9 novembre 1986)Synodika X Chambeacutesy‐Genegraveve Centre orthodoxe du Patriarcat Œcumeacutenique2014

mdashmdashmdashedΓrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης28Ὀκτωβρίου‐9Νοεμβρίου1986SynodikaIXChambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2014

StutzmanPaul FikeRecoveringtheLoveFeastBroadeningOurEucharisticCelebrationsEugeneWipfandStockPublishers2011

Synek EvaMariaDasldquoHeiligeundGrosseKonzilrdquovonKreta Freistadt Verlag PloumlchlFreistadt2017

Syropoulos Silvestros Lesmeacutemoiresdugrandeccleacutesiarquede lrsquoEacuteglisedeConstantinopleSylvestreSyropoulossur leConciledeFlorence(1438‐1439) Edited by VitalienLaurentParisEacuteditionsduCentrenationaldelarecherchescientifique1971

TheWritingsofClementofAlexandriaVol2EdinburghTampTClark1869TselenghiacutedisDimitrioslsquoPoateunSinodalortodocșilorsăacordecaracterdeBiserică

eterodocșilor și sădefineascădiferit identitateadepacircnă acumaBisericiirsquo InbdquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșeceditedbyTatianaPetrache99ndash109OradeaEdituraAstradrom2016

Vlachos Ieroacutetheos Vechea ȘiNouaRomăDeLaTradițiaOrtodoxăLaTradițiileApusuluiTranslatedbyTeofanMunteanuIașiDoxologia2016

Μεταλληνός Γεώργιος lsquoΜόνος κερδισμένος ὁΠάπας ἀπὸ τοὺς θεολογικοὺς διαλόγουςrsquoΟρθόδοξος Τύπος Εβδομαδιαία έκδοσις της Πανελληνίου Ορθοδόξου Ενώσεως2159no31Μαρτίου(2017)17

WebpagesHierotheosVlachosldquoInterventionandTextintheHierarchyoftheChurchofGreecerdquo

(November2016RegardingtheHolyandGreatCouncilofCrete httpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐

the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐councilHierotheos Metropolitan of Nafpaktos and St Vlassios InterventionandText inthe

HierarchyoftheChurchofGreece(November2016)regardingtheCretanCouncilhttpsorthodoxethoscompostintervention‐and‐text‐in‐the‐hierarchy‐of‐the‐church‐of‐greece‐november‐2016‐regarding‐the‐cretan‐council

httpbasilicaroengeorgian‐orthodox‐church‐communique‐on‐the‐holy‐and‐great‐council

httporthodoxinfocomecumenismencyc_1848aspxhttpwwwamengrarticleptyxes‐pou‐aposiopithikan‐ston‐dimosio‐dialogo‐peri‐

tis‐agias‐kai‐megalis‐synodou‐a‐meroshttpwwwimpantokratorosgrdatstoragedatE9DAC65Btselegidispdfhttpsorthodoxethoscompostthe‐council‐of‐crete‐and‐the‐new‐emerging‐

ecclesiology‐an‐orthodox‐examinationhttpswwwholycouncilorg‐rest‐of‐christian‐worldMetropolitanHierotheosrdquoThetermlsquoChurchesrsquoasalsquotechnicaltermrsquordquo httpwwwparembasisgrindexphpholy‐great‐council‐menu4887‐ni‐the‐

term‐churches‐as‐a‐technical‐termZisisTheodoreldquoDefenseandDeclarationofCessationofCommemorationofBishop

onAccountoftheTeachingofHeresyrdquosee httpsorthodoxethoscompostdefense‐and‐declaration‐of‐cessation‐of‐

commemoration‐of‐bishop‐on‐account‐of‐the‐teaching‐of‐heresyἹεροθέου Μητροπολίτου Ναυπάκτου καί Ἁγίου Βλασίου ldquoΠαρέμβαση καί κείμενο

στήνΙεραρχίατῆςἘκκλησίαςτῆςἙλλάδος(Νοέμβριος2016)rdquo httpparembasisgrimagesanakoinoseis2016NAYPAKTOY_IERARXIA‐

NOE‐2016pdfΤσελεγγίδης Κ Δημήτριος rdquoΜπορεῖ μία Σύνοδος Ὀρθοδόξων νά προσδώσει

ἐκκλησιαστικότητα στούς ἑτεροδόξους καί νά ὁριοθετήσει διαφορετικά τήνἕωςτώραταυτότητατῆςἘκκλησίαςrdquo

DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEndashACANONICALANDDISCIPLINARYAPPROACHCASESTUDYTHEARCHBISHOPRICOFIAŞI

EMILIAN‐IUSTINIANROMAN

ABSTRACTThediscussionofthedocumentsoftheHolyandGreatSynodofCretehasresultedinnumerousclashesinthediocesesoftheRomanianPatriarchateInthiscontextourstudyseekstoanalysevariousformsofcanonicaldisobedienceandhighlighttheprincipleofsynodalityoneofthefundamentalcanonicalprinciplesoforganizingtheOrthodoxChurchaccordingtowhichtheleadershipoftheChurchisexercisedcollectivelynotindividuallyFurthermorecanonicalobedienceasanexpressionof thehierarchical principlemeans the subordinationof the inferiorrankstothehigheronesofthefaithfultothehierarchyofthehierarchstothesynodsetcKeywordsChurchdisciplinecanonsSynodsynodalityregulations

ThedebateofthedocumentsoftheHolyandGreatSynodofCrete1hasresultedinnumerousdisturbancesinthediocesesoftheRomanianPatriarchateTheArchbishopricofIaşiwasnoexceptionThesedisturbancesmeanttherebellionof some restricted groups either of monks or priests together with someparishionerswhichwerealsoreflectedinthelocalmediaandnotonlyoftenwithatouchofsensationalismTherebellionhastakenvariousformsrangingfromthe

RevAssistantProfessorldquoAlexandruIoanCuzardquoUniversityofIaşiFacultyofOrthodoxTheologyE‐mailemilianroman2014gmailcom

1DrDamaskinosPapandreouSfȃntulşiMareleSinodalOrtodoxieiTematicǎşilucrǎripregǎtitoare[TheHolyandGreatSynodofOrthodoxy]transFrNicolaeDascǎlu(IașiTrinitas1998)ViorelIonițǎHotǎrȃrile ȋntrunirilorpanortodoxedin1923pȃnǎ ȋn2009SpreSfȃntul şiMareleSinodalBisericiiOrtodoxe[TheDecisionsofthePan‐OrthodoxMeetingsfrom1923to2009TowardstheHoly and Great Synod of the Orthodox Church] (Bucharest Basilica Publishing House 2013)Viorel IonițǎSfacircntulşiMareleSinodalBisericiiOrtodoxeDocumentepregǎtitoare [TheHoly andGreat Synod of the Orthodox Church Preparatory Documents] (Bucharest Basilica PublishingHouse 2016)EnciclicaSfȃntuluişiMareluiSinodalBisericiiOrtodoxe (TheEncyclicaloftheHolyandtheGreatSynodoftheOrthodoxChurch) transAurelian‐NicolaeEftimiu (BucharestBasilicaPublishingHouse2017)

disrespectofthehierarchoftheplacetotherefusaltocommemorateHimthepubliccontradictionoftheofficialpositionoftheChurchdisobediencetochurchauthorityetcallbeingseriousviolationsofcanonicaldiscipline

Giventhesustainedactionsmeanttomanagetheconflictsandre‐establishpeaceandorderworthyofemphasisistheeffortofHisEminenceTeofanwhoheldtalkswiththemonkspriestsandthefaithfulsoastobringtherebelsbackintocommuniondespitetheirattitudeofseparationandvehemenceregardingtheleavingof theecclesialcommunionThusHisEminenceTeofanhasclarifiedonvariousoccasionsthoseaspectsconsideredbysomeattacksonthetruefaithMoreoverhe createda special sectionondoxologiarodedicated toarticles andpapersonthedocumentsoftheSynodinCretewrittenbymonkstheologiansprofessorsetc

Paradoxicallyalthoughacademictheologypaidnospecialattentiontothesedocumentsbothintheframeworkofthepre‐synodalproceedingsandduringthedebatesofthesynodaldocumentsaswellasintheactivitiesdedicatedtotheeventintheecclesialareahoweverafterthemeetingoftheHolyandGreatSynodoftheOrthodoxChurchheldinCrete(June18‐262016)thesedocumentsbecame vividly disputed Thus the reactions in the theological medium andbeyondinbothacademicandnon‐academicenvironmentsldquowereextremelycriticaland they brought to the fore a series of insufficiently cultivated theologicalvoicesincapableoflecturingandrefiningthetheologicaldocumentslackingthemotivationtograspthemajorsignificanceofthiseventThesewereingeneralthereactionsofpeoplelaquowithzealbutwithoutknowledgeraquoAndinthesecasesthetheologiansrsquoreactionsresponseshavebeenrathertimid2

In the context of the disturbances in the eparchies the RomanianPatriarchateissuedanappealentitledldquoLetusPreservethePeaceandUnityoftheChurchrdquo(September72016)3whichdescribesasFrprofessorGGacircrdanassertsldquothebehaviouroftheecumenicallyuntrainedpeoplethefanaticthearroganttheaggressivepeopleincapableofdialoguerepeatingunfoundedideasandaccusationsjudgingandslanderingOntheotherhandtheidealforthecontemporaryOrthodoxChristianisalsodefinedlucidrealisticcapableofremainingloyaltoOrthodoxywhenindialogueandco‐operationwithotherChristiansaswellrdquo4

2Gabriel‐Viorel Gacircrdan ldquoDimensiunea ecumenică a educației teologice contemporanerdquo [TheEcumenical Dimension of Contemporary Theological Education] in Teologia icircnUniversitate(SibiuAstraMuseumPublishingHouse2016)308

3IulianDumitraşculdquoSăpăstrămpaceașiunitateaBisericiirdquo[LetusPreservethePeaceandUnityoftheChurch]httpbasilicarosa‐pastram‐pacea‐si‐unitatea‐bisericiiaccessed15042017

4Gabriel‐Viorel Gacircrdan bdquoDimensiunea ecumenică a educației teologice contemporanerdquo [TheEcumenicalDimensionofContemporaryTheologicalEducation]309

DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip

Theconsequencesofldquothelackofinvolvementofthetheologiansinthedissemination and interpretation of the results of inter‐Orthodox and inter‐Christiandialoguesthelackofacultureofdialogueevenamongclergygraduatesoftheologicalschoolsrdquo5highlightthedysfunctionalitybetweenacademictheologyandchurchlifebetweenorthodoxyandorthopraxy

AllthesehavehadrepercussionsonchurchdisciplinewhichisaguidetosalvationAccordingtoart11oftheStatute(2011)ldquoTheHolySynodisthehighestauthorityoftheRomanianOrthodoxChurchinallitsfieldsofactivityrdquoTherefore in theworking sessionof theHolySynodof theRomanianOrthodoxChurchon the29thOctober2016 themembersof theHolySynodassessedandconcludedontheproceedingsanddecisionsoftheHolyandGreatSynodoftheOrthodoxChurchofCrete(16‐26June2016)highlightinginthepressreleasethefollowingthreeaspects

ldquo1 It was noted with appreciation the participation and substantial

involvementofthePatriarchofRomaniaandothermembersofthedelegationoftheRomanianOrthodoxChurchintheworksoftheHolyandGreatSynodoftheOrthodoxChurch

2Itwasnotedthecontentofthedocumentsasapprovedintheworksofthe Holy and Great Synod of Crete the mission of the Orthodox Church inthecontemporary world the Orthodox Diaspora the autonomy and itsproclamation TheHoly Sacrament of theWedding and its impediments theimportanceof fastingand itsobservance today therelationsof theOrthodoxChurchwiththewholeChristianworldaswellastheEncyclicalLetterandtheMessageoftheSynodrespectivelyTheHolyandGreatSynodoftheOrthodoxChurchdidnotissuenewdogmasnewcanonsorliturgicalchangesbutconfessedthat the Orthodox Church is the One Holy Catholic and Apostolic Church ofChrist

3Itwasalsonotedthatthetextscanbeexplainednuancedordevelopedby a futureHoly andGreat Synodof theOrthodoxChurchTheir explanationandthedraftingofothersynodaldocumentsonvariousthemesshouldnotbecarriedoutunder thepressureof time but in case there isnoPan‐Orthodoxconsensustheymustbepostponedandrefineduntilaconsensusisreachedrdquo6

5Ibid308‐3096AndreiPaubdquoConcluziileSfacircntuluiSinodcuprivireladesfășurareașihotăracircrileSfacircntuluișiMareluiSinodalBisericiiOrtodoxedinCretardquo[TheconclusionsoftheHolySynodontheproceedingsanddecisions of the Holy and Great Synod of the Orthodox Church in Crete (16‐26 June 2016)]httpbasilicaroconcluziile‐sfantului‐sinod‐cu‐privire‐la‐desfasurarea‐si‐hotararile‐sfantului‐si‐marelui‐sinod‐al‐bisericii‐ortodoxe‐din‐creta‐16‐26‐iunie‐2016accessed15042017

Churchdisciplinendashguidetosalvation

One of the consequences of the above‐mentioned rebellionswas thefailuretoacknowledgetheauthorityofthechurchandofthehierarchof theplace invoking in this regard canon 15 of the First and Second Synod ofConstantinople861FromthebeginningwemustmentionthattheFirstandSecondSynodofConstantinoplein861preserveswithholinesswhathadpreviouslybeenestablishedbytheChurchinregardtochurchdisciplineThissynodregulatedamongothercanonicalandchurchissuestherelationshipbetweentheclergyandthelaypeopleandthebishop(canon13)therelationshipbetweenabishopandhismetropolitan (canon14) and last but not least the relationship between ametropolitanbishoppriestdeaconandthepatriarch(canon15)Thecanonicaltradition includes numerous canons that regulate these canonical obediencerelationshipsforexample3155ap6sinIIec3sinIIIec18sinIVec3134Trul6Gang14Sard5Antioh101162Cartag131415 sin I‐IIC‐pol861

Therefore the instances of indisciplinewere frequent in the past aswere the unjust charges brought against bishops Often some priests andthosearoundthem(includingthelaity)wouldunjustlyaccusetheirbishopsofdeparting from the right faith andnot instilling justice seeking tobreak thecommunion with their bishop and to cease to commemorate his name asregulatedintheordinancesofchurchworshipAlltheseeventuallywouldleadto schism and the division of the Church of Christ The apostolic Canon 31punishestheschismwithdepositionoftheclergyandadmonitioninthecaseof the laitybutas thecanonreads ldquoLet thishoweverbedoneaftera firstsecondandthirdadmonitionfromthebishoprdquo7

OthersonthecontraryseeingthattheycannotaccusethemofheresywithcunningnessaccusedthemofcommittingsinswithoutwaitingfortheirproofimmediatelybreakingtheircommunionwiththemandceasingtonametheminchurchservicesInthisregardcanon13I‐IIC‐pol861readsldquohenceforthifanyPresbyterorDeaconontheallegedgroundthathisownbishophasbeencondemnedforcertaincrimesbeforeasynodalhearingandinvestigationhasbeenmadeshoulddaretosecedefromhiscommunionandfailtomentionhisname in the sacredprayers of the liturgical services in accordancewith thecustom handed down in the Church he shall be subject to deposition from

7NicodimMilaşCanoaneleBisericiiOrtodoxeicircnsoţitedecomentariiI1IntroducereNomocanonulicircnXIVTitlurişiCanoaneleApostolice[TheCanonsoftheOrthodoxChurchtogetherwithCommentsI1 IntroductionNomocanon inXIVTitlesand theApostolicCanons] transUroşKovincici andNicolaePopovici(AradTipografiaDiecezană1930)231

officeandshallbestrippedof everyprelatichonourrdquo8Therefore this canonpunisheswithdepositionand lossofclericaldignity thepriestsanddeaconswhodarebreakcommunionandnotcommemoratethenameofthehierarchinthe holy ministries prior to judgment and publication of the final sentence ofchurchjudgesSuchpersonashighlightedinthecanonldquoisnotevenworthyofthehonourornameofPresbyterrdquo9Thecanonconcludes that those ldquowhogoalongwithhimincaseanyofthemshouldbeamongthoseinholyorderstheytooshallforfeittheirownrightstohonourorincasetheyshouldbemonksorlaymenletthembeutterlyexcommunicatedfromtheChurchuntilsuchtimeastheyspewuponandopenlyrenounceall connectionwith theschismaticsanddecide toreturntotheirownBishoprdquo10

Canon 14 refers to the relationship between the bishop and hisMetropolitantheformerbeingpunishedwithdefrockingifunderthepretextofanaccusationagainsttheMetropolitanbeforeinvestigationtrialandpublicationofthefinalsentencebythechurchjudgeshebreakscommunionwithhisbishopandceasestocommemorateHisnameaccordingtothedecreedordinancesofdivineservices11

Canon15completesthepreviouscanons13and14withtheobediencerelationshipbetweenmetropolitansbishopspriestsandotherclergyand theirpatriarchThuscanon15oftheFirstandSecondSynodofConstantinopleof861must be interpreted in thewider context of the canonical obedience report Itstipulates that all the three canons (13‐15) rdquohavebeen sealed andordained asrespecting those persons who under the pretext of charges against their own

8NicodimMilaşCanoaneleBisericiiOrtodoxeicircnsoţitedecomentariiII1Canoanelesinoadelorlocale[TheCanonsoftheOrthodoxChurchtogetherwithCommentsII1IntroductionNomocanoninXIVTitlesandtheApostolicCanons]transUroşKovinciciandNicolaePopovici(AradTipografiaDiecezană1934)320

9Ibid32010Ibid32011Canon14I‐IIC‐pol861ldquoIfanyBishopontheallegationthatchargesofcrimelieagainsthisownMetropolitanshallsecedeorapostatizefromhimbeforeasynodalverdicthasbeenissuedagainsthimandshallabstainfromcommunionwithhimandfailtomentionhisnameinaccordancewithconsuetude in the course of the divinemystagogy (ie liturgical celebration of the Eucharisticmystery)theholyCouncilhasdecreedthatheshallbedeposedfromofficeifmerelybysecedingfromhisownMetropolitanheshallcreateaschismForeveryoneoughttoknowhisownboundsand neither ought a presbyter treat his own bishop scornfully or contemptuously nor ought abishopto treathisownMetropolitansordquoNicodimMilaşCanoaneleBisericiiOrtodoxeicircnsoţitedecomentariiII1Canoanelesinoadelorlocale[The Canons of theOrthodox Church togetherwithComments II 1 The Canons of the Local Synods] 321 See alsoNicolaeV Durǎ ldquoLe jugementsynodalrdquo inConstantinRusedThePlaceofCanonicalPrinciplesintheOrganizationandWorkingof Autocephalous Orthodox Churches The Canon Law International Symposium Arad 10‐12September2008(AradAurelVlaicuUniversityPublishingHouse2008)105‐111

presidentsstandaloofandcreateaschismanddisrupttheunionoftheChurchrdquo12forcertainunprovenallegations

HoweverCanon15alsoregulatesthesituationinwhichcommunionandcommemoration of church services can be broken but in an expressis verbispresentation Thus the canon stipulates that ldquofor those persons on the otherhandwhoonaccountofsomeheresycondemnedbyholyCouncilsorFatherswithdrawthemselvesfromcommunionwiththeirpresidentwhothatistosayispreachingtheheresypubliclyandteachingitbareheadedinchurchsuchpersonsnotonlyarenotsubjecttoanycanonicalpenaltyonaccountoftheirhavingwalledthemselvesofffromanyandallcommunionwiththeonecalledaBishopbeforeanysynodalverdicthasbeenrenderedbutonthecontrarytheyshallbedeemedworthytoenjoythehonourwhichbefitsthemamongOrthodoxChristiansrdquo13InhiscommentinordertovalidatehisinterpretationcanonistNicodimMilaşalsobringsanexamplefromtheRussianChurchbyquotingArchimJohntakingintoaccount the historical context of his Church with condescension and strictobservanceofthecanonicaldoctrinepointingoutthatininterpretingthiscanonapriestwouldnotfallundertheincidenceofthecanonswhenbreakingcommunionwith the bishop of the place this occurs only under strict conditions namelywhenthatbishopteachessomethingdifferentfromtheteachingoftheOrthodoxChurchsomethingthatwassolemnlycondemnedbytheOrthodoxChurchandifhe preaches it in public in the church with the clear intent of destroying theteachingoftheOrthodoxChurchandofsupportingthatheresy14

Itisworthmentioningthatoneofthefundamentalcanonicalprinciplesoforganizing the Orthodox Church is the principle of synodality according towhichtheleadershipoftheChurchisexercisedcollectivelyandnot individuallythereforethesuperiorgoverningbodyisthesynodThisprinciplehaseffectivelycontributed to the affirmation andmaintenance of unity in the diversity ofOrthodoxy15

12NicodimMilaşCanoaneleBisericiiOrtodoxeicircnsoţitedecomentariiII1Canoanelesinoadelorlocale[The Canons of the Orthodox Church together with Comments II 1 The Canons of the LocalSynods]322

13Ibid32214Cfibid32315According toart3of theStatutefortheOrganizationandFunctioningoftheRomanianOrthodoxChurch ldquo(1)TheRomanianOrthodoxChurchhasahierarchicalsynodal leadershipaccordingtothe teaching and canons of theOrthodox Church and its historical tradition (2) TheRomanianOrthodoxChurchisadministeredautonomouslythroughitsownrepresentativebodiesmadeupof clergyand laypersons according to theHolyCanons theprovisionsof this statuteandotherprovisionsofthecompetentchurchauthorityrdquoSeealsoPatriciuVlaicuLegeșicomuniuneOrganizareastatutarăaBisericiiOrtodoxeRomacircne(2007‐2012)(Cluj‐NapocaPresaUniversitarǎClujeanǎ2013)32‐33 PatriciuVlaicuCanonșilibertateIcircmpărtășireacontinuădinexperiențaBisericii (Cluj‐Napoca

IntheOrthodoxChurchsynodalityisexpresslystipulatedintheapostoliccanon34ldquoThebishopsofeverynationmustacknowledgehimwhoisfirstamongthemandaccounthimastheirheadanddonothingofconsequencewithouthisconsentbuteachmaydothosethingsonlywhichconcernhisownparishandthepartsofthecountrywhichbelongtoitButneitherlethim(whoisthefirst)doanythingwithouttheconsentofallforsotherewillbeunanimityandGodwillbeglorified through the Lord in the Holy Spiritrdquo16 This canon confirms thehierarchical‐synodal organization on the local level even if it does not use thephrase ldquosynodrdquo also stipulating theway inwhich synodality ismanifested iethroughgoodunderstandingandimplicitlyitspurposeatruedoxologynamelyGodwillbeglorifiedthroughtheLordintheHolySpirit

AnotherfundamentalprincipleisthehierarchicalprincipleaccordingtowhichtheleadershipoftheChurchiscarriedoutaccordingtotheorderthatthechurchhierarchyofdivine institution(deaconpriestbishop) imparts tochurchlifeThisprincipleappliestotherelationsbetweenthedivinefoundersthe relations between the governing bodies of the Church and the relationsbetweenchurchunits

ThecanonicalobedienceistheexpressionofthehierarchicalprincipleThisimpliesthesubordinationoftheinferiorrankstothesuperioronestheobedienceofthefaithfultothehierarchyofthehierarchstothesynodsetcOntheonehandobedienceisaccomplishedbyfulfillingthedutiesarisingfromthegracetheprovisionsofthehigherbodieswithdiligenceandresponsibilityOntheother hand practically the deacon and the priest show their obedience to thebishop by commemorating his name in the divine service praying for him Sodoes the bishop towards the metropolitan and so on Everyone thereforecommemoratesthenameofthehierarch

Consequentlynotcommemoratingthename isevidenceofcanonicaldisobedienceofbreakingthecommunionandschism

Iusvigens

AccordingtothevigentelegislationoftheRomanianOrthodoxChurchasdesignatedbythechurchauthority‐theBishopandtheSynodofBishops‐the

EdituraPresaUniversitarǎClujeanǎ2013)57‐63PatriciuVlaicubdquoRaportuldintreprincipiilecanoniceşimisiuneaBisericiirdquo inConstantinRusedThePlaceofCanonicalPrinciplesintheOrganizationandWorkingofAutocephalousOrthodoxChurches[TheCanonLawInternationalSymposiumArad10‐12Septembre2008](AradAurelVlaicuUniversityPublishingHouse2008)203‐219

16NicodimMilaşCanoaneleBisericiiOrtodoxeicircnsoţitedecomentariiI1IntroducereNomocanonulicircnXIVTitlurişiCanoaneleApostolice[TheCanonsoftheOrthodoxChurchtogetherwithCommentsI1IntroductionNomocanoninXIVTitlesandtheApostolicCanons]236

exerciseofthe judiciaryoffice lieswithintheresponsibilityoftheConsistories17They act on church causes and propose resolutions for the approval of thatdisciplinarycanonicalauthorityTheirdeviationsandsanctionstheprocedureforthe functioning of the church courts (the Consistories) and the procedure ofdisciplinaryinvestigationandchurchjudgementareregulatedbyTheRegulationoftheCanonicalDisciplinaryAuthoritiesandtheCourtsoftheRomanianOrthodoxChurch(2015)

Article2ofTheRegulationoftheCanonicalDisciplinaryAuthoritiesandtheCourtsoftheRomanianOrthodoxChurchstipulatesthatldquoThisRegulationappliestoallclergymonksandlaymenfromchurchunitsandchurchadministrationinRomania and abroad frompre‐university anduniversity theological educationteachersofReligionaswellas to theclergy frompublicorprivate institutionsclergyandretiredmonksstudentsofOrthodoxtheologyfacultiesandtheologiansaswellastootherpersonswhoworkattherequestandwiththeblessingwrittenapprovalofthebodiesofecclesialauthorityrdquo

On the one hand by the disapproving attitude and the disturbancescreatedbysomeclergymonksandlaypersonstwoofthefundamentalprinciplesunderlying this Regulation of the Canonical Disciplinary Authorities and theCourtsoftheRomanianOrthodoxChurchnamely thedefenseof theunityof thefaithandtheteachingoftheChurchaswellastheobservanceofthecanonicalstatutoryandregulatoryprovisionsofthedecisionsofthecompetentauthoritybodiesreflected inart34ndashldquo(1)The followingareconsidereddisobediencebythe ecclesiastical authorities and shall be sanctionedwith hierarchical reproofdismissalfromclericalministryordefrockingaccordingtotheseriousnessofthedeedthefollowing b)rebellionandharmfulattitudetochurchlifeshownbywordsorwritingspublicorprivateactionsdirectedagainstthedecisionsofthehigherhierarchicalauthoritiesrdquoandinart39ofTheRegulationoftheCanonicalDisciplinaryAuthoritiesandtheCourtsoftheRomanianOrthodoxChurch ldquoThepubliccontradictioninwritingorbyvisualoraudiomeansoftheofficialpositionoftheChurchregardingeventsoraspectsofitslifeandactivityisconsidereddisobedience to authorities and is sanctioned with hierarchical reproof ordepositionfromclericalministryaccordingtotheseriousnessofthedeedrdquo

Evenmoreseriousistheschismadogmatic(doctrinal)deviationdefinedin TheRegulationof theCanonicalDisciplinaryAuthoritiesand theCourtsof theRomanianOrthodoxChurch as ldquoseparation from the Church through actions orparticularpublicinterpretationsofsomenormsofdisciplinemoralityandworshipoftheteachingandTraditionoftheChurchorthedisobedienceandrefusaltoobeychurchauthorityafterwrittenreproofTheschismshallbesanctionedasfollows

17Stipulatedbyart148‐161(chapterIVTheDisciplineoftheClergy)fromTheStatutefortheOrganizationandFunctioningoftheRomanianOrthodoxChurch(2011)

a)inthecaseoftheclergywithdepositionfromtheclericalministryordefrocking

b)inthecaseof laymenwiththedismissalforchurchchanterswiththewithdrawaloftheblessingwrittenapprovalfortheteachingstaffinpre‐universityanduniversityeducationor for carryingout anyactivitywith theblessingoftheChurch

c) in the case of the monks with exclusion from monasticism andforbiddingthemtowearthemonkvestmentsrdquo18

Ontheotherhandldquoinsultcalumnydefamationandmischiefareactsthat interferewith the good name of a person or being unfairly accused ofcommittingevildeedsrdquo19aresanctionedasfollows

a) in the case of clergy with hierarchical reproof forbidding divineworshipdisciplinaryremovaldismissal fromclericalministryordepositionaccordingtotheseriousnessoftheact

b) in thecaseof the laitywithhierarchical reprooforwithdrawalofthe distinctions granted by the Hierarch with the fulfilment of a canon offasting and repentance in amonastery or a hermitagewith the disciplinaryremovalordismissalforchurchchanterswiththewithdrawaloftheblessing(written approval) for the teaching staff in pre‐university and universityeducationorforthelaymencarryingoutotheractivitieswiththeblessingoftheChurchorwithlosingthepossibilityofbeingordainedforthegraduatesoftheologyaccordingtotheseriousnessofthedeed

18Art111fromTheRegulationoftheCanonicalDisciplinaryAuthoritiesandtheCourtsoftheRomanianOrthodoxChurch See also Nicolae‐Coriolan Dura bdquoSchismardquo in Exercitareaputerii judecătoreşti icircnBisericăAbaterileşidelictelebisericeşti[TheExerciseofJudicialOfficeintheChurchChurchDeviationsandOffenses](AlbaIuliaReicircntregireaPublishingHouse2014)118‐120

19Art251inTheRegulationoftheCanonicalDisciplinaryAuthoritiesandtheCourtsoftheRomanianOrthodoxChurchArt26stipulatesotherdeedsthanthosealreadyprovisionednamelydeedsthatinfringeChristianmoralitypublicorderandcommonsensethesebeingthuspunishedldquoa)inthecaseofclergywithhierarchicalreproofwiththefulfilmentofacanonoffastingandrepentanceinamonasteryorahermitageforbiddingdivineworshipdisciplinaryremovaldismissalfromclericalministryordepositionaccordingtotheseriousnessoftheactandincaseoffailuretomendonersquoswayswithdepositionb) in thecaseof the laitywithhierarchical reprooforwithdrawalof thedistinctionsgrantedbytheHierarchwiththefulfilmentofacanonoffastingandrepentanceinamonasteryorahermitagewiththedisciplinaryremovalordismissalforchurchchanterswiththewithdrawaloftheblessing(writtenapproval)fortheteachingstaffinpre‐universityanduniversityeducationorforthelaymencarryingoutotheractivitieswiththeblessingoftheChurchorwithlosingthepossibilityofbeingordainedforthegraduatesoftheologyaccordingtotheseriousnessofthedeedc)inthecaseofthemonkswiththefulfilmentofacanonoffastingandrepentanceinamonasteryorahermitagewithlowerrankobediencefor30daysincaseoffailuretomendonersquoswayswithdisciplinaryremovaltoanothermonasteryorhermitagerdquo

c)inthecaseofthemonkswiththefulfilmentofacanonoffastingandrepentanceinamonasteryorahermitagewithlowerrankobediencefor30daysin case of failure tomend their ways with disciplinary removal to anothermonasteryorhermitageandincasetheyshouldpersistinmisconductwithexclusionfrommonasticismandforbiddingthemtowearthemonkvestmentsrdquo20

Orthodoxyincludesallthenecessarymeansforthefaithfultobecomepartakers of salvation and ldquothe Church must make them fully available asprescribedbytheoldcanonicalordinanceswhichmaketheChurchasacreddepositusablewiththehelpofitsservantsandonlyintheproportionssettledbythetraditionandexperienceoftheearlieragesnotatanyonersquoswhimrdquo21

Thefidelitytocanonsisreflectedinthelevelofchurchlifeconsequentlyon the one hand wemust reiterate the fact that our canonical treasure is anintegralpartoftheTraditionwhichconferssafetyofitspreservationandontheotherhanditisnecessarytoemphasizethateachofthestatutesandregulationsoftheOrthodoxChurcheshasasfontesiuriscanonicalnormsandthefaithfulasmembersoftheChurchmustcomplywithitslawsthisbeinganassumedandnotimposedobligation22

TheattempttoreformthecanonsproposedbysomeclergytheologiansorjuristsisinlinewiththethesisofcanonistPatsavosaccordingtowhomtodaythetransformationoftheChurchaccordingtotheworldandnotthereversethatisthechangeoftheworldbytheChurchissought23Indeedldquothepriestwhowastrainedbythespiritofourtraditionwhose integralpart theHolyCanonsarefeelswiththehelpoftheHolySpirithowtoapplythemcorrectlyThedifficultydoesnotliesomuchinthefactthattheHolyCanonsaresomethinganachronisticbutinthatweareunabletoliveaccordingtotheirspiritwhichisthespiritoftheOrthodoxtraditionrdquo24

20Art251inTheRegulationoftheCanonicalDisciplinaryAuthoritiesandtheCourtsoftheRomanianOrthodoxChurchSeealsoNicolae‐CoriolanDuraldquoCalomniereaşiacuzareaneȋntemeiatǎdefaptenecinstite fațǎdeoricecleric fațǎdecǎpeteniileşisuperioriiBisericiiprecumşi fațǎdecorporațiileinstituțiileşiorganelebisericeştirdquo inExercitareaputeriijudecătoreştiicircnBisericăAbaterileşidelictelebisericeşti [The Exercise of Judicial Office in the Church ChurchDeviations andOffenses] (AlbaIuliaReicircntregireaPublishingHouse2014)91‐96

21Constantin DronValoareaactualǎacanoanelor [The Current Value of the Canons] (TipografiaCǎrţilorBisericeşti1928)178

22Cf Emilian Iustinian Roman ldquolaquoΚανώνraquo ndash chintesenţa legislaţiei bisericeşti actualerdquo [laquoΚανώνraquo ‐QuintessenceoftheCurrentChurchLegislation]inConstantinDronValoareaactualǎacanoanelor[TheCurrentValueoftheCanons](IaşiDoxologiaPublishingHouse2016)44

23CfLewisJPatsavosSpiritualDimensionsoftheHolyCanons(BrooklineMassachusettsHolyCrossOrthodoxPress2003)TranslatedbyEmanuelPTǎvalǎasValenţeleduhovniceştialeSfintelorCanoane(SibiuEdituraAndreiana2012)59

24Ibid62

REFERENCES

Dron ConstantinValoareaactualǎacanoanelor [The Current Value of the Canons]

TipografiaCǎrţilorBisericeşti1928DumitraşcuIulianldquoSăpăstrămpaceașiunitateaBisericiirdquo[LetusPreservethePeace

andUnityoftheChurch]httpbasilicarosa‐pastram‐pacea‐si‐unitatea‐bisericiiaccessed15042017

Durǎ Nicolae V ldquoLe jugement synodalrdquo In ThePlaceofCanonicalPrinciples in theOrganizationandWorkingofAutocephalousOrthodoxChurchesTheCanonLawInternational Symposium Arad 10‐12 September 2008 ed Constantin RusAradAurelVlaicuUniversityPublishingHouse2008

DuraNicolae‐CoriolanldquoCalomniereaşiacuzareaneȋntemeiatǎdefaptenecinstitefațǎdeoriceclericfațǎdecǎpeteniileşisuperioriiBisericiiprecumşifațǎdecorporațiileinstituțiile şi organele bisericeştirdquo In Exercitareaputerii judecătoreşti icircnBisericăAbaterileşidelictelebisericeşti[TheExerciseofJudicialOfficeintheChurchChurchDeviationsandOffenses]AlbaIuliaReicircntregireaPublishingHouse2014

mdashmdashmdash ldquoSchismardquo In Exercitarea puterii judecătoreşti icircn Biserică Abaterile şi delictelebisericeşti [The Exercise of Judicial Office in the Church Church Deviations andOffenses]AlbaIuliaReicircntregireaPublishingHouse2014

EnciclicaSfȃntuluişiMareluiSinodalBisericiiOrtodoxe[TheEncyclicaloftheHolyandthe Great Synod of the Orthodox Church] Translated by Aurelian‐Nicolae EftimiuBucharestBasilicaPublishingHouse2017

GacircrdanGabriel‐ViorelldquoDimensiuneaecumenicăaeducațieiteologicecontemporanerdquo[TheEcumenicalDimensionofContemporaryTheologicalEducation]InTeologiaicircnUniversitateSibiuAstraMuseumPublishingHouse2016

IonițăViorelHotǎrȃrileȋntrunirilorpanortodoxedin1923pȃnǎȋn2009SpreSfȃntulşiMareleSinodalBisericiiOrtodoxe[TheDecisionsofthePan‐OrthodoxMeetingsfrom1923to2009TowardstheHolyandGreatSynodoftheOrthodoxChurch]BucharestBasilicaPublishingHouse2013

mdashmdashmdashSfacircntulşiMareleSinodalBisericiiOrtodoxeDocumentepregǎtitoare [TheHoly andGreat Synod of the Orthodox Church Preparatory Documents] Bucharest BasilicaPublishingHouse2016

Milaş Nicodim CanoaneleBisericiiOrtodoxe icircnsoţitedecomentarii I1 IntroducereNomocanonulicircnXIVTitlurişiCanoaneleApostolice[TheCanonsoftheOrthodoxChurchtogetherwithCommentsI1IntroductionNomocanoninXIVTitlesandtheApostolicCanons]TranslatedbyUroşKovinciciandNicolaePopoviciAradTipografiaDiecezană1930

mdashmdashmdashCanoaneleBisericiiOrtodoxeicircnsoţitedecomentariiII1Canoanelesinoadelorlocale[The Canons of the Orthodox Church together with Comments II 1 IntroductionNomocanoninXIVTitlesandtheApostolicCanons]TranslatedbyUroşKovinciciandNicolaePopoviciAradTipografiaDiecezană1934

Papandreou Damaskinos Sfȃntul şiMarele Sinod al Ortodoxiei Tematicǎ şi lucrǎripregǎtitoare [TheHoly andGreat Synod of Orthodoxy]Translated by Fr NicolaeDascǎluIașiTrinitas1998

Patsavos Lewis JSpiritualDimensionsoftheHolyCanons BrooklineMassachusettsHolyCrossOrthodoxPress2003TranslatedbyEmanuelPTǎvalǎasValenţeleduhovniceştialeSfintelorCanoaneSibiuEdituraAndreiana2012

PauAndreildquoConcluziileSfacircntuluiSinodcuprivireladesfășurareașihotăracircrileSfacircntuluișiMareluiSinodalBisericiiOrtodoxedinCretardquo[TheconclusionsoftheHolySynodon the proceedings and decisions of the Holy and Great Synod of the OrthodoxChurchinCrete(16‐26June2016)]httpbasilicaroconcluziile‐sfantului‐sinod‐cu‐privire‐la‐desfasurarea‐si‐hotararile‐sfantului‐si‐marelui‐sinod‐al‐bisericii‐ortodoxe‐din‐creta‐16‐26‐iunie‐2016accessed15042017

RomanEmilianIustinianldquolaquoΚανώνraquondashchintesenţalegislaţieibisericeştiactualerdquo[laquoΚανώνraquo‐QuintessenceoftheCurrentChurchLegislation]InValoareaactualǎacanoanelor[TheCurrentValueoftheCanons]byConstantinDronIaşiDoxologiaPublishingHouse2016

VlaicuPatriciuldquoRaportuldintreprincipiilecanoniceşimisiuneaBisericiirdquoInThePlaceofCanonicalPrinciples in theOrganizationandWorking ofAutocephalousOrthodoxChurches[TheCanonLawInternationalSymposiumArad10‐12Septembre2008]edConstantinRusAradAurelVlaicuUniversityPublishingHouse2008

mdashmdashmdashCanonși libertateIcircmpărtășireacontinuădinexperiențaBisericii Cluj‐NapocaEdituraPresaUniversitarǎClujeanǎ2013

mdashmdashmdashLege șicomuniuneOrganizareastatutarăaBisericiiOrtodoxeRomacircne(2007‐2012)Cluj‐NapocaPresaUniversitarǎClujeanǎ2013

THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEH

BETWEENANATOMYANDSPIRITUALITY

BENEDICT(VALENTIN)VESA

ABSTRACTInthelineoftheasceticaltraditiontheknowledgeofGodistheveryaimofspirituallifeDivineknowledgeispossibleontheonehandbecauseofGodrsquosrevelationandontheotherhandduetohumanrsquosanatomicalandspiritualstructureThusonemayfindspecificcognitivepowersofthebodyandincorrespondenceofthe soul that stand at the very basis of the process of knowledge worldly orspiritualSimonTaibutehisoneofthemysticalwritersoftheEastSyriacChurchwhohavingalsoamedicaleducationdescribesspirituallifeandinconsequencedivine knowledge using an anatomic terminology next to the anthropological‐theologicallanguagespecifictohisreligiouscommunityHisspecialmeritsfocusontheendeavourofcreatingbridgesbetweenthesetwodomainsandeventuallyofdescribingthesoteriological itineraryasaprocessofhealingbothphysicallyandspirituallyHe isanexampleof themedicalpreoccupation in themonasticcommunitiesThispaperisdividedintothreesectionsfollowingageneralshortintroductiondealingfirstlywiththeprocessofknowledgeasdescribedbytheauthorhimselfthenasynthesisofthewayofusingtheconceptldquopowersofthesoulrdquobysome representative Syriac authors and finally the use of the same concept inSimonrsquoswritingsandthewayheinvolvesthemintheveryprocessofknowledgeKeywords knowledge soulrsquospowers cognitive faculties SimonTaibuteh EastSyriacChurch

AccordingtothePatristictraditiontheprocessofdivineknowledgeistheveryaimofthespirituallifeItisbasedontwoaspectsndashthedivinerevelationthatisafreegiftfromaboveontheonehandandtheanthropologicstructureintheimageofGodwhichpertainstoparticipatingtoGodrsquoslifeontheotherhand

VeryRevLecturerPhDThDBabes‐BolyaiUniversityFacultyofOrthodoxTheologyE‐mailbenedictvesagmailcom

Andnext to the twoelementsone finds itnecessary tounderline theasceticparticipationofhumanasanaffirmativeanswertoGodrsquosinitiative

Regardingtheconceptofknowledgetheasceticaltraditiondealsquitedifferently from the manner in which it is interpreted in the Post‐CartesianthoughtSerafimSepaumllaumlusinganAristoteliandivisionarguesthatthemodernunderstandingoftheconceptisquantitativeandneedscriteriaforverificationthattheprocessofknowledgedealswiththecontentofknowingandquestionsitsbasisandpremiseswhileinthemysticsrsquocaseknowledgeisexperientialempiricalandspiritualby itsnature it goesbeyondordinary contents and thewayofknowingisqualitative1Knowledgeisconsideredexperientialforitisconnectedto experiences that occur suddenly and spiritual (mystical) since these areinterpretedasbeingofdivineoriginTobrieflyexplainthisdifferencewemayrefertoashortfragmentwhereIsaacofNinivehdealswiththisprocessAsceticexercisesareabletogenerateastateoverpassionsphysicalmortificationorsilenceofthoughtsbuttheyarenotabletoproducemysticalknowledgeHeemphasizesthatknowledgeisnottheresultofinvestigationldquoByzealouseffortsand human thoughts no one can imagine that he has found knowledge thishappensbyspiritualpower2sothathetowhomtherevelationisimpartedatthat time isnotawareofany thoughtsofhissoulnorof those thingswhichpresentthemselvestohissensesneitherdoesheusethemnorheisacquaintedwiththemrdquo3

ThesecondobservationreferstothecognitivefinalityTheprocessofdivine knowledge aims to the Ultimate Truth ultimate realities beyond theordinarylevelInparticularwerefertoGodrsquosworksincreationhisrevelationsand not his essence This knowledge is simple without any psychologicalinterventionorthemindrsquosimaginativefunction

Fromanepistemologicalpointofviewthisimpliestwoelementstheobject and thewayWhile theUltimate Truth is hardly definable the objectrefers toGod as revealed in creation in Scriptures and indifferent spiritualformsof revelation and thewaypointsdirectly to intuitivemethods ratherthandiscursiveonesThisiswhysometimestheconceptldquoknowledgerdquoisrenderedwithldquounderstandingrdquoBasedonthisonecanarguethatfromanepistemologicalpointofviewmysticalknowledgegoesbeyondwhatisnaturallycalledknowledge

1 Serafim Sepaumllauml ldquoThe idea of knowledge in East Syrian mysticismrdquo Studia Orientalia 101(2007)265‐277here266

ܡܥܒܕܢܘܬܐ ܪܘܚܢܝܬܐ23AJWensinckedMysticTreatisesbyIsaacofNinivehtranslatedfromBedjanrsquosSyriactextwiththeintroductionandregisters(WiesbadenNieuweReeksDeelXXIII11969(abbrI)I19105(MarIsaacusNinivitaDeperfectionereligiosa(Paris‐Leipzig1909)(abbrB155)I684(B124)SeealsoIsaacofNiniveh(IsaactheSyrian)TheSecondPartChaptersIV‐XLICSCO224‐225(LovaniiInaedibusPeeters1995)(abbrII)II1820

THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip

ThepatristicauthorsadmitbothwaysofknowingdiscursiveaswellasintuitiveonlythatthelatteronerepresentsasuperiorleveloftheformeranditisitsveryaimEvenmysticalknowledgehasadescriptivecontentbutitis part ofwhat onemay call ldquoknowledge of philosophersrdquo The former ismorereflexiveandconstituteditldquohandlesrdquoinformationwhilethelatterisimmediateinternalizedpersonalandactiveandldquoisproducedrdquobyinspirationrevelation

TheprocessofknowledgeatSimonTaibutehGoingonestepfurtherwewilldealinthispaperwithonerepresentative

authorndashSimonTaibutehndashinparticularinreferencetothegnoseologicalprocessdescribedat the interferencebetween theological anthropology andmedicinetheauthorunderdiscussionhavingaprofoundtheologicaleducationaswellasdeepmedicalknowledge

SimonTaibuteh4 lived in the timeofPatriarchHenanisho Iandmostprobablydiedin680HewascontemporarywithIsaacofNinivehandDadishoQatrayaHe isoneof the important spiritualand theologicalpersonalitiesoftheEastSyriacChurchAparticularimportanceofthisauthorcomesfromthefactthathewasalsoaphysicianandinconsequencehetriedtoscientificallyexplainthedifferentpowersfacultiesofthesoulintheirrelationtothebodyintheprocessofasceticismandinparticularintheprocessofknowledgeHewaseducatedinthemedicalscienceinthelineofHippocratesandGalenandthemethodologyprofessedbyhimreferredtotheknowledgeofhealingboththebodyandthesoul

ThefirstthingtopointoutisthatSimondividesknowledgeintosixpartsThe firstonehe calls ldquofirstnaturalknowledgerdquo acquiredbymeansof scientificinvestigation in good or evil things It is interesting to observe that he callsknowledgeboth thepositiveprocessand thenegativeone in reference to thecontentHemakesaterminologicaldifferentiationbetweentheformerndashthenaturalknowledgeandthelatterndashunnaturalknowledge(theGreekldquodefectiveknowledgerdquoor ldquoignorancerdquo) which is considered to have deviated from the right path ndashinclinationtowardsevilentangledwithpassionsThesecondstageiscalledldquothesecondnaturalknowledgerdquocharacterisedbyamorallifeanditoccurswithinthemoralandethicalsphereThethirdrankreferstotheldquointelligibleknowledgerdquoorldquotheoryrdquoThislatteroneenvisagesthespiritualcontentofthecorporealnaturesphysicalbeingsThespiritualfunctionofcreationistheverycontentofthistype4ForhisworksseeMedico‐MysticalWorkbySimonofTaibuthehWoodbrookeStudiesVII(Cambridge1934) SimonediTaibutehViolenzaegrazia lacolturadelcuore Collanadi testipatristici102(RomaCittagraveNuova1992)

ofknowledgeTheldquospiritualtheoryrdquoisthefourthtypeofknowledgeandpertainsto the spiritual contemplation of the un‐bodily beings that are angels and thespiritualbeingsThefifthrankpertainstotheknowledgeofthenextworldLastlythesixthstage iscalledldquoun‐knowledgerdquoandimpliesakindofsuper‐knowledgethatdescribestheunificationingracewithGodTheexcerptbelowindicatestheplacewhereSimondealsatlargewiththesesixgnoseologicalranks5

Thenaturalknowledgewhichisimplantedinthenatureofourcreationis

theonewhichgrowsandisilluminatedbygoodthingsanditisalsotheonewhichinclining towardsevil thingsbecomesentangled through theworkswhichareoutsidenature inthepassionsofthematerialworldhellipThisknowledgeiscalledldquotheknowledgethatisoutsidenaturerdquoThesameisalsoonewhichisconsciousoftherationalcharacterthatitpossessesandbyitswillmakesuseoftheaffairsoftheworldinthemeasureofitsneedandwhenitfleesfromidolatryanddoeswithunderstandingthegoodthingsthatareinscribedinitshearthellipitisthencalledbytheFathersldquothesecondnaturalknowledgerdquoItisalsotheonewhichbecomesclearilluminated and spiritual and contemplates in an intelligible way the spiritualpowerswhoaccompanythelowercorporealnaturesandworkinthemandinthehiddenactorthatactsinthemItisthencalledldquotheintelligibleknowledgefoundinthelowercorporealnaturesrdquoWhenitbecomespureandshiningitcontemplatesbymeansoftheorythespiritualandun‐corporealnaturesandtheperformanceoftheirserviceItisthencalledldquothespiritualtheoryconcerningthespiritualbeingswhoareaboverdquoWhenithasattainedahighdegreeofpenetrationandbeenraisedbygraceandmercyhasbeenpoureduponititstheorybecomesconsciousofthehiddenpoweroftheadorableEssenceoftheHolyTrinityItisthencalledldquotheknowledgeofthetruthofthenextworldrdquoThesamekindofknowledgeissometimesswallowedupingraceinawaythatisabovenatureanditbecomesno‐knowledgebecauseitishigherthanknowledge6

5SeealsothedivisionofknowledgeatIsaacofNinivehknowledgeagainstnaturendashsubjecttopassionsaccordingtonaturendashvirtuouslifesecondarynaturalcontemplationndashcontemplationofGodincreationprimarynaturalcontemplationndashcontemplationofthespiritualpowerssupernaturalknowledge(trueknowledgeSpiritualknowledge)ndashtheoria(divinevision)un‐knowledge(faith)ndashnomovementdrunkennessspiritualprayerstupordivinelove

6Medico‐MysticalWorkbySimonofTaibutheh47‐48OnecanalsosynthetizethestagesintothreeknowledgeoutsidenaturenaturalknowledgeandknowledgeabovenatureIsaacofNinivehwhenspeaking about un‐knowledge refers to a stage beyond the nature of knowledge This can beobserved inthe52nddiscourseoftheFirstcollectionwheretheuniqueprocessofknowledgeisrankedintothreeasceticstatesknowledgeofthingswheninstructionisacquiredthroughsensesndashnaturalknowledge(ܟܝܢܝܬܐ)spiritual(ܪܘܚܢܝܬܐ)knowledgebeyondthevisiblethingsgeneratedbytheintelligiblethingsinnon‐bodilynaturesbothtaketheirinformationfromwithoutknowledgebeyondknowledge excellent knowledge ( ܝܕܥܬܐ ܡܥܠܝܐ ) supernatural ( ܟܝܢܐ ܠܥܠ ) or agnostic ( ܝܕܥܬܐ ܠܐ )becauseitiselevatedbeyondknowledge(I52253B378)

OnemayalsofindagnoseologicalitineraryexpressedinthreestagesThecorporealstagereferstoapassionatestatewhilethephysicalandmentalconductreflectthepsychicalorderhavingitscorrespondenceinwhathecallsldquonatural knowledgerdquo The last stage points to perfection spirituality and ischaracterisedbyspiritualcontemplationofthecorporalsofprovidenceoftheincorporealsandthelifetocomeaimingatwhathecallsun‐knowledge7

EventuallyintheNeo‐PlatonistlineSimondividestheprocessofknowledgeinto twocategoriesorstagesndashpracticeandtheoryTothe firstonepertainstheloveoftheneighbourmanifestedindifferentwaysintheasceticlifewhilethesecondisactualisedbyexperiencingtheloveofGodThehighestpointofthetwostagesistheknowledgeandthecommunionwithGod

ThecognitivepowersintheSyriacmonasticliteratureTheprocessofknowledgeispossibleaswehavealreadyhighlighted

aboveduealsotoananthropologicalstructureabletocommunicatewithdivinityThisfactorislocatedinwhatthephilosophicalterminologycallsldquonoeticpartrdquoofthesoulSpecificallyintheSyriactraditiononespeaksaboutldquopowersrdquo(ܚܝܠܐ)ldquopartsrdquo(ܡܢܬܐ)orenergies(ἐνέργειαι)describedascognitive(γνωστικαί)thelasttwotermsborrowedfromGreekterminologyIfwearetogiveadefinitionofwhatldquopowerrdquomeanswewillrefertoPseudo‐MichaeltheInterpreterwhoidentifiesanontological connection between power and nature He argues that this termbecomesatechnicalconcepttoexpressthegenerativeconditionoftheacts8andproperties9intrinsicandconnaturalldquoLapuissanceestcequiestditdelanatureetaveclanatureetparrapportagravelrsquoindividudelanatureetcrsquoestcommelachaleurpourlefeuetlarationaliteacutepourlrsquoangerdquo10OntheevolutionofthetermintheSyriactheologicalthinkingVittorioBertipublishedanimportantstudydedicatedatlargetotheEastSyriacanthropologyregardingtheproblemofdeath11

7Medico‐MysticalWorkby SimonofTaibutheh 2‐3Violenza egrazia 86‐87 for details seeRobert Beulay La lumiegravere sans forme La lumiegravere sans forme Introduction agrave lrsquoeacutetude de lamystiquechreacutetiennesyro‐orientale(Chevtogne1987)118

ܡܥܒܕܢܘܬܐ8ܝܚܝܕܝܬܐܕܝܠܝܬܐ910 Ps‐Michaeumll lrsquoInterpreacutete Cf G Furlani ldquolsquoIl libro delle definizioni e divisionirsquo di MichelelrsquoInterpreterdquoMemorie delle Reale AccademiaNazionale dei Lincei Classe di ScienzeMoraliStoricheeFilologiche6(1926)1‐194here64118

11Lrsquoau‐delagravedelrsquoacircmeetlrsquoen‐deccedilagraveducorpsMorceauxdrsquoanthropologiechreacutetiennedelamortdanslrsquoeacuteglisesyro‐orientaleParadosis57(Paris2014)

Tocontextualizethediscussionaroundthecognitivepowerswewillsyntheticallydwellontheevolutionoftheanthropologicalterminologyandinparticularonthetaxonomiesdevelopedbysomeimportantwritersand theirphilosophicalsourcesWhileusinganintellectualterminologyEphraimtheSyrian speaks about four powers described as the noetic part of the soulintellect14ndashܗܘܢܐandthoughtndashܡܚܫܒܬܐmind13ndashܡܕܥܐthinking12ndashܪܥܝܢܐPseudo‐MacariuswhosetracesgobacktotheSyriactraditioninterpretsEzekielrsquosvisioninananthropologicalkeyThefourappearancesinthefirstchapterofhisbooksymbolizethenoblestλογισμοί15ofthesoulwill(Θέλημα) conscience(συνείδεσις) intellect (νοagraveς) and charity (iexclγαπητική δύναμις)16 Instead ofenergyheusesthetermldquodynamisrdquoJohntheSolitarythefirstsynthesizeroftheSyriacascetictheologymostlyinvolvesthetermldquopassionrdquo(ܚܫܐ)thatasBertiargues17 presumes a connection between the soulrsquos impulses and the corporalactionsInhisworkldquoDialogueontheSoulrdquo18heliststhreepassionsdiscernment19lust20 irascibility21 reflecting Platorsquos three parts of the soul and consequentlyanalysingtheirnegativedevelopmentheidentifiesthesourcesinhumanrsquosnatureintheevilthatismixedwiththenatureintheworksofthedevilsandeveninthesoul22JacobofSarougarepresentativetheologianoftheSchoolofEdessainnorthernSyriaspeaksaboutfivesenses(knowledge23intellection24discernment25intellect26mind27)28inthelineofEphraimtheSyrianandeightbeauties(ܫܘܦܪܐ)

12VBertindashldquoentendementrdquo(Lrsquoau‐delagravedelrsquoacircme76)13VBertindashldquoconnaissancerdquo14SeetheindexofSyriacwordsEBeck(ed)EphraumlmdesSyrersPsychologieundErkenntnislehreCSCO419581980183‐184

15Translatedwithcharacteristicsaffectionsorpassions16Ps‐MacaireDie50GeistlichenHomiliendesMakarios(Berlin1964)2‐3TheFiftySpiritualHomiliesandtheGreatLetter(ManwahNJPaulistPress1992)36

17Lrsquoau‐delagravedelrsquoacircme7818Dialogue sur lrsquoacircme e les passions des hommes 13‐4Orientalia Christiana Analecta (Roma1939)26‐27(48‐49)

ܦܪܘܫܘܬܐ19ܪܚܡܬܐ20(ܚܝܠܐ ܕܣܘܟܠܐ)rdquopowerldquointellectivethealsoaddsHeܚܡܬܐ2122Dialoguesur lrsquoacircme39‐40(60)VittorioBertiarguesthatJohntheSolitarylistsheretheopinionsspreadinhistimeonthesourceofpassionssynthetizedinfourgenerallinesanthropologicalvisiondualisticvisiondemonologicalvisionandpsychologicalvision(Lrsquoau‐delagravedelrsquoacircme80)

ܝܕܥܬܐ23ܣܘܟܠܐ24ܦܘܪܫܢܐ25ܗܘܢܐ26ܡܕܥܐ2728JacobofSarugHomiliaeSelectaeMar‐JacobiSarugensisvolI‐IIIV(ParisLeipzigOttoHarrassowitz190519061908)II3577

of the soul (intellect29wisdom30 illumination31 sublimemind32 impulses full ofdiscernment33speeches34voice35andspiritualthoughts36)37Thevariabilityoftheterminologyinhisthinkingdemonstratesthattherewasnostableanthropological‐psychologicalpatternduringthefifth‐sixthcentury

UsingaPlatonistpatternandfollowingEvagrius38someotherauthorsspeak about the three parts of the soul rationality will and irascibilityContemporarywiththelastauthormentionedabovePhiloxenusofMabbougevokesthethreedivisionsofthesoulandthewaytheymanifestrationality39of the intellect has its very aim to achieve knowledge in creation and of GodHimselfdesire40 longs for theunificationwith spiritual thingsand irascibility41strugglesagainstpassions42DadishoQatrayachangestheEvagrianterminologyof ldquopartsrdquowith theAristotelian termcognitive43 ldquopowersrdquoand lists the samethreeenergiesdesire44 irascibility45 andmind46 and their active aim in thesamemannerasPhiloxenusBertishowsinhisstudythatJacobofEdessa47isthe first Syriac author who seems to make a clear synthesis between theAristoteliantraditionandthePlatonistlegacywhenhementionstheexistenceofldquopowersrdquoofanimation(nutritiveandaugmentative48sensitiveandimpulsive49

ܗܘܢܐ29ܚܟܝܡܘܬܐ30ܢܚܝܪܘܬܐ31ܡܕܥܐ ܪܡܐ32ܙܘܥܐ ܕܡܠܝܢ ܦܪܘܫܘܬܐ33ܡܠܬܐ34ܩܠܐ35ܚܘܫܒܐ ܪܘܚܢܝܐ3637HomiliaeSelectaeMar‐JacobiSarugensisI30687‐68838PraktikosSC171683‐684 ܡܠܝܠܘܬܐ39 ܪܓܬܐ40ܚܡܬܐ4142LalettreagravePatriciusdePhiloxegravenedeMabbougPatrologiaOrientalis305(Paris1963)782‐783(62‐63) see the samedivisionatAhudemmehbishopofNisibis cfGFurlani ldquoLapsicologiadiAhudhemmehrdquoAttidellaRealeAccademiadelleScienzediTorinoClassedelleScienzeMoraliStoricheeFilologiche61(1926)844

ܝܕܘܥܬܢܐ43ܪܓܬܐ44ܚܡܬܐ45ܡܕܥܐ4647 IacobiEdesseniHexameronseu inOpuscreationis libriseptemHexameacuteronCSCO9244974819281932323‐324(275‐276)

ܡܬܪܣܝܢܐ ܘܡܪܒܝܢܐ48ܡܪܓܫܢܐ ܘܡܬܬܙܝܥܢܐ 49

rational and of decision50) and ldquopowersrdquo of the soul51 (irascibility52 desire53andrationalthought54)asthefirstcategoryrepresentstheformerphilosophicalthinkingwhilethesecondthelatterphilosophicaltradition55

Itisnotdifficulttoidentifythepresenceofthissynthesisatsomewell‐knownSyriacauthorsThegreattranslatorSergiusofReshrsquoainamentionsthethree vital powers but instead of desire he speaks of will56 Barhadbshabaprofessor of Nisibis also mentions the cognitive powers (intellect57intelligence58 and thinking59)60 besides the appetitive powers What is newand interesting refers to the fact that in addition to the three appetitivepowersheliststhemind61astheonethatdominatestheothers

Another interesting author is Theodore Bar Koni (8th century) HedevelopsanentiresystemkintothatofSimonrsquosinmatterofconnectingitwithanatomyFirstlyheattributesfourprimarypowerstothebodyformedoutofthe mixture of four natural elements warmth cold humidity and drynessNexttothesepowersheaddsfourcharacteristicsthatsupportthefunctionoftheorganismndashattractionrepulsionconjunctionanddisjunctionmentioningalso thedesireand thevitalityThesegenerate fiveoperations irascibility62desire63discernment64sensitiveness65andconcupiscence66Healsoidentifiesthe anatomic places where these five operations take place surprisingly

ܡܠܝܠܐ ܘܚܫܘܒܬܢܐ5051Appetitiveθυμόςܚܡܬܐ52ἐπιθυμίαܪܓܬܐ53βούλησις ܡܚܫܒܬܐ ܡܠܝܠܬܐ5455VittorioBertievokesapatternthattriestosynthetizethetwomentionedphilosophersidentifiedatsome different Geek authors as Ammonius (In Aristotelis Librum de Interpretatione 4) David(Prolegomena796)Olympiodorus(InPlatonisGorgiam123)Meletius(DeNaturaHominis231814927) five cognitive powers (intellect νοῦς thinking διάνοια opinion δόξα imaginationφαντασίαperceptionαἲσθησις)andthreevitalpowers(irascibilityθυμόςdesireἐπιθυμίαwill βούλησις)sometimesalsoaddedthefreechoice(προαίρεσις)(FordetailsseeVBertiLrsquoau‐delagravedelrsquoacircme88‐90)

drsquoAphrodisedrsquoAlexandretoutducauseslesSurtraiteacutedusyriaqueldquoLrsquoeacutepitomeFioriGCfܨܒܝܢܐ56attribueacuteagraveSergedrsquoRešrsquoaynardquoLeMuseacuteon123(2010)1‐2127‐158here130

ܗܘܢܐ57ܬܪܥܝܬܐ58ܡܚܫܒܬܐ5960CfMarBarhdbšabba lsquoArbayaeacutevecircquedeHalwan(Viesiegravecle)CausedelafondationdeseacutecolesPatrologiaOrientalis44(Paris1908)341(27)

ܡܕܥܐ61ܪܘܓܙܐ62ܪܓܬܐ63ܦܪܘܫܘܬܐ64ܪܓܫܬܐ65ܡܬܝܐܒܢܘܬܐ66

sensitiveness in the brain discernment in the heart desire in the stomachirascibility in the liver and concupiscence in the kidneys Finally he dividesthesoulsrsquopowersintwoandheassociatesvitalitywithirascibilityanddesirewhile rationality is associated with will and free choice The latter worksunderfouroperationsintellect (ܗܘܢܐ)mind(ܡܕܥܐ)thinking(ܡܚܫܒܬܐ)andintelligence(ܬܪܥܝܬܐ)Byjuxtaposingthemedicalscienceofhistime(connectedtothe body)with philosophical preoccupation Theodore speaks about powersandoperationsofbothbodyandsoul67

IsaacofNinivehlists fivecognitivepowersandthewaytheyworkinthecognitiveprocessnaturaldesire (ܪܓܬܐ ܟܝܢܝܬܐ) irasciblepower ܚܝܠܐ )(ܡܠܝܠܘܬܐ ܦܫܝܛܬܐ)rationalitysimple(ܡܬܬܙܝܥܢܘܬܐ ܕܚܝܘܬܐ)vitality(ܚܡܬܢܐcomposed rationality 68(ܡܠܝܠܘܬܐ ܡܪܟܒܬܐ) The vitality is destined to acontinuouswork Isaacdivides therationalpower in twopartsndashsimpleandcomposedrationalitywithdifferentdurationThefirstonecontinuesitsexistenceevenafterthedeathofthebodywhilethesecondceasesitsexistenceinthemomentthesoulmigratesfromthebodyThisoccursasthelatteronepertainstotheknowledgeofthecreatedbeingsandbecomessuperfluousafterdeathThedesireconsideredasnaturalforthesoulgoesbeyonddeathbutirascibilityas after death there is no contradiction is no longer necessary In the sameframeworkIsaacspeaksaboutfivegiftsthatthehumanwasgiveninordertobeabletoattendtothedivineknowledgeIntheSecondcollection18thdiscoursehe lists them life69senseperception70 reason71 freewill72 andauthority73 sothatthehumanisabletoenjoyldquothedelightofintelligencerdquo74andldquothepleasureofthegiftsofinsight75rdquo76

BeforegoingtoSimonTaibutehrsquosvisionwewillpointtoalastauthorPatriarchTimothyIInhispsychological‐cognitiveanalysishearguestheexistenceof four occasionally five powers of the soul rationality77 irascibility78

67LiberScholiorumCSCO55191910translLivredeScolies(RecensiondeSeacuteert)ImimregraveI‐VCSCO432188198222(67)

68II3376‐77ܚܝܘܬܐ69 ܡܪܓܫܢܘܬܐ70ܡܠܝܠܘܬܐ71 ܚܐܪܘܬܐ72ܫܘܠܛܢܐ73 ܕܣܘܟܠܐ ܪܒܘܬ ܡܘܗܒܬܐ74ܡܠܝܠܐ7576II1818ܡܠܝܠܘܬܐ77ܚܡܬܐ78

concupiscence79will80Onepairpertainstothenatureofthesoul(rationalityandwill)while thesecondpair(irascibilityandconcupiscence) is assigned tothesoulbyitsunionwiththebodyThosewhichbelongtotheverysoularepermanentbutthesecondpairceasestoexistthemomentthebodydiesAllfacultieshaveadoubledimensionndashpowerandactThereforethefirstcouple(pair)persistsaspowerafterthedeathofthebodywhiletheseconddisappearsentirely (power and act) At this point the fifth power is called vitality81 ormovementwhichmaintainsitsexistenceinbothformsevenafterthemigrationofthesoul82

Thepowersof the soul and theprocessofknowledge at Simon

TaibutehNow according to Simon Taibuteh knowledge is acquired by the

combinationof the sensesof thebodywith thepowersof the soulOne canidentify here an association of anatomy and theological anthropology Hestarts from the powers of the natural soul and their location feeling in thebraindiscernmentintheheartpassioninthestomachdesireinthekidneysandwrath in the liver Successively he lists the natural powers divided intotwocategoriesndashfourwhichserveandthreewhichareservedtheattractivepowerwhichiscoldtheastringentpowerwhichisdrythelaxativepowerwhich is hot the repulsive power which is damp (powers to serve) andgeneratingpower thegrowingpowerand the feedingpower(tobeserved)Thevitalworkingsof thenatural soul are thepowerof imagery (located intheforepartofthebrain)thememory(inthemiddlepartofthebrain)andtheunderstanding(inbackpartofthebrain)Inconsequencewhentheforepartof thebrain isaffectedby injurieshumanmayseefalserepresentationsandimagesofallkindsInthesamemannerwhenthemiddlepartisinjuredonecannotdistinguishthethingsthatareusefulandnecessaryandwhenthebackpart of the brain is affected one does not remember anything said or doneSurprisingly he associates the lack of memory and understanding and thethicknessof the intelligencenotonly tophysical injuriesbutalso to thebadqualityofthefoodaswellasindigestion83

ܪܓܬܐ79ܨܒܝܡܐ80ܚܝܘܬܐ8182TimotheiPatriarchaeEpistulae I (Paris Leipzig 1914‐1915) CSCO 7430 7531 50‐52(31‐32)

83Medico‐MysticalWorkbySimonofTaibutheh63‐64

In the samecontext the senses (in the stageof ldquoanimal spiritrdquo84) areattributedtwopowersthemotorpowerandthesensorypowerbothofthemgenerated by the good function of the nerves ndash in case of obstructions thefeelingisatrophiedwhilethemovementfunctionsandincaseofrigiditythepowerofmovementisatrophiedwhilefeelingremainswhenthereis excessivedampnessbothpowersareatrophied

ItisalsonecessarytomentiontheroleoftheheartanditsmanifestationsFirstly he describes it from an anatomical perspective ndash it is the source of thenaturalheatIthastwoventriclesndashtherightventriclereceivesthebloodfromtheliverpurifiesitandsendsitouttothebrainandthebodywhiletheleftoneistheseatoftheanimalspiritanditsubtilizesthatspiritandsendsittothelobesofthebrainwhererationalityiscreatedwithmemoryandunderstandingSimoncallsitldquothesenseofsensesrdquoThenheinsistsonthephysicalplacewhereitislocatedandthepositionwhichshowsitisnotindependentlylocatedndashitinclinestotheleftsothatitsheatmaymixwiththecoldofthelungstheloinsandtheblackbileItistheseatofmindanddiscernmentwhilethebrainoftherationalityandunderstandingThe good functioning of those is also conditioned by the alimentation and theprocessofdigestionaswellasofanasceticlifeInthiswayitradiateslightpeaceandlife85

RegardingthepowersofthesoulSimonspeaksabouttheexistenceoftwoactivepowersndashrationality86andvitality87Thefirstoneisspecifictotherational beings and becomesmanifested by themeans ofmind88 intellect89thinking(judgment)90thoughts91anddiscernment92whilethesecondpowercorrespondstoboththerationalandthenon‐rationalbeingsandisactualizedindesireandirascibilityanger(animalfaculty)93Desireisstirredupbythe

84InGalensrsquosmedicalperspectiveldquotheanimalspiritrdquowasahigherformoftheldquonaturalspiritrdquoorldquovitalspiritrdquoldquoThenaturalspiritrdquoconsistedofsubtlevaporscomingwiththebloodfromthelivertotheheartandtheremixingwiththeairoftherespiratoryorganswaschangedintovitalspiritsFromtheretheywerecarriedtothebrainandchangedintoldquoanimalspiritsrdquoanddistributedtothebodybythemeansofnerves(cfMedico‐MysticalWorkbySimonofTaibuthehFootnote164)

85Medico‐MysticalWorkbySimonofTaibutheh65‐66ܡܠܝܠܘܬܐ86ܚܝܘܬܐ87ܡܕܥܐ88ܗܘܢܐ89ܪܥܝܢܐ90ܚܘܫܒܐ91 ܦܪܘܫܘܬܐ9293Medico‐MysticalWorkbySimonofTaibutheh49(308)Hechangesldquowillrdquowithldquodesirerdquothenintroduces ldquomindrdquo among the rational actionsHe also changes ldquointelligencerdquo with(ܬܪܥܝܬܐ)ldquounderstandingrdquo(ܪܥܝܢܐ)

senses and the senses by the union of an outer stimulus with the innerfacultiesIrascibilityisstirredbydesire94

InanotherplaceheliststhefacultiesoftheinnermanmindintelligenceimaginationthoughtsrationalityknowledgediscernmentjudgmentunderstandingandmemoryAll of them function together as an organism each onewith itsspecificrole

AsaphysicianinthelineofGalenrsquosmedicalsystemhedescribestheprocess of knowledgeusing an anatomic terminology The knowledge in hisvisionisgeneratedbythemeansofthecombinationof thebodyrsquossenseswith thepowersofthesoulinparticularimagerymemoryandintelligenceunderstandingWerememberthattheseatofthepowerofimageryislocalisedinthefore‐partofthebrainintelligenceinthemiddlepartandmemoryinthebackpartThesenseshavetheirseatinthenerveswhichcomeoutfromthebrainTheyalsocontainionedbythealimentationandtheprocessofdigestionaswellasofanascetica refinement by thebrain of the bdquovital spiritrdquo formed in theheartThe lastoneisalsoarefinementofthebdquonaturalspiritrdquowhichhasitsseatintheliverThis spirit is curiouslydescribed as a fluidor a vapour carried through thevenousbloodtotheventriclesoftheheartwhereitreceivesaprocessofsubtletyorrefinementandisthensentinthisstatetothebrainThebrainhasthesamefunctionoffurthersubtilizingthisvapourandofsendingitthroughthenervestoallpartsofthebody

SimondescribesherethenaturalfunctionofthesoulandinconsequencetheprocessofthenaturalhumanknowledgeHeliststhreeimportantmoments inthisprocessthefirstimageoftheobjectisformedinthebrainthenthebrainsubmitstheformedimagetoitsnaturalfunctionofunderstandingandgraspingitscharacteristicsandfinallythefacultyofmemorycausestheimageimpressedonthebrainandunderstoodby itThethicknessanddullnessof thenaturalandvitalspiritmightgenerateinjuriestotheperformanceofthebraininits triplefunction ndash imagining understanding and memorising as a result of indigestionconcussionandtumour

There are other important anatomical seats of the soulrsquos powersevokedbySimontheorgansofthewillarethenervesandmusclesthecentreofthenervesisthebrainthecenterofthearteriesbeingtheheartandthatoftheveinsistheliveragaininthelineofGalenTheseatoffeelingisthebrainthatofdiscernmentistheheartpassionislocatedinthestomachtheplaceofdesireisinthekidneysandthatofthewrathintheliverAgreatimportanceisgiventotheheartconsideredtobetheseatofthemindandofdiscernmentcreditedwithreceivingthegoodandevil informationfromoutsideItpassesthem further tomind and thoughts as thenaturalmind is the springof the

94Medico‐MysticalWorkbySimonofTaibutheh45

heartInthisframetheheartstampsthethoughtsandpassionsthatcometoitwith its comprehension One may identify in this idea a very importantasceticalworkndashbdquotheguardoftheheartspiritrdquoaccordingtoMatthew151995

In addition to this apparently physical description of the process ofknowledgemixedwithalanguagethatpertainstotheinnercognitiveprocessthat takes place in the soul Simon gives a very clear ascetical orientationSymbolicallymakingappealtoMosesrsquoitineraryintothedesertwiththepeopletothePromisedLandhespeaksaboutthreeasceticstagesthatthehumanstepsonthefirstoneisdeterminedbytheldquoimpetuosityofhumannaturefollowedbythefightagainstpassionsfullofsufferingandafflictionandfinallythestillnessoftheHolySpiritthespiritualconsolation96ToputitdifferentlythefirststageisthatofthebeginnerwhofledawayfromEgyptunconsciousofthesnaresandpitfallsthathehastogothroughThesecondmomentisofthoseinthemiddleofthestreamandgriefsAndthirdlyonereachesthestateofstillnessandsecurityOnemaydescribethisasanascentoftheexercisesustainedbyourwillaswellasbydivinegraceThewillisthefirstgeneratorofpenitencedescribedasldquoday‐to‐daygrowthrdquofromthedepthofpassionstotheheightofvirtuesThen thedivinegracewhichldquocomesafter the freedomof thewillrdquobringshelp toourweakness in the time of our zealwhile itwithdraws fromus in the time ofnegligence

AnimportantplaceinthisprocessisoccupiedbyprayerthatcomesasagiftafterhumanrsquospurificationwhentheheartisengulfedwithloveandgoodmentallaboursItisinfactdescribedasinnervisiongeneratedbytheSpiritastate inwhich thehumancancontemplate inwardly thegood implanted in theheartaswellasintheworldThenextstepisthetheoryofthemysteriesofthenewworldwhenonersquosmindisenrapturedbeingunitedwithChristldquoinhopeandconfidencerdquoabletocontemplatethenatureoftheGodheadFinallyonereachestheun‐knowledgethestateofthegracethetrueperfection

Simonalsoarguesatripartitedivisionofspirituallifeasldquothreeintelligiblealtarsrdquo97ofmysticalknowledgepertainingtothemysteriesofFridaySaturday95FordetailsseeMedico‐MysticalWorkbySimonofTaibuthehPrefatorynote2‐596Medico‐MysticalWorkbySimonofTaibutheh5497SeealsoEvagriuscedilKepalaiaGnostica(KGII57‐58V84)Therethethreestagesofcontemplationthe third altar is the contemplation of theHoly Trinity the other two are the first natural andsecondnatural contemplation Thewisdomwhich concerns the second altarmakes known thewisdomofthethirdandthatwhichconcernsthefirstaltarisanteriortothatwhichisinthesecond(II57‐58)Thewisdomofthecontemplationoftheangels(secondaltar)leadstothecontemplationoftheHolyTrinity(thirdaltar)whereasthecontemplationofthereasons(logoi)ofcreatedthings(firstaltar)leadstothecontemplationoftheangelicpowers(secondaltar)Ofthethreealtarsofgnosistwohavecircleandthethirdappearswithoutacircle(IV88)Thealtarwithoutacircleisthe contemplation of the Holy Trinity and the other two altars represent the first and secondnaturalcontemplation

andSunday(correspondingtoChristrsquospassiondescenttoSheolandResurrection)ThefirstaltarreferstotheknowledgeoutofworksincorrespondencewithFridaythat isobservingthecommandments thesecondaltar thatofSaturdaynamestheknowledgeoutofcontemplationilluminativepicturedasthekeytothedivinemysterieshiddenincreationthethirdonethelivingaltarofChristcorrespondingtothemysteryofSundayisthemysticalknowledgeofhopewhenthemindofthehermitisunitedwithChristjustasChristisunitedwiththeFather98Thehighestlevel of mystical knowledge is the experience of ldquoshapeless eternal lightrdquo thattranscends all intelligence Using a language that comes very close to that ofTimothyIandtheotherEastSyriaccontemporarymystics(aswellastothatof Gregory Palamas later on) Simon shows that this mystical knowledgeoccursldquowhenthegracewilldwell inthat impassibilityandthemindwillbeconsciousofthesublimeandendlessmysterieswhicharepouredoutbytheFatherandSourceofalllightswhichshinemercifullyonusinthesecretlikenessofHishiddenGoodnessandthemindbeimpressedbythemwiththelikenessofthegloryofgoodnessasmuchasitcanbearaccordingtoitsexpectationsitseagerlongingandthemeasureofhisgrowthinspiritualexerciserdquo99

Consequentlyatapracticallevelheproposesawayoftheasceticconsistingofsevenphasesthenoviciate(completeobedience)changeofhabitsandwayofconductstruggleagainstpassionsbyobservingthecommandments laboursofdiscernmentcontemplationoftheincorporealbeingscontemplationandwonderatthe secrets of the Godheadmysterious works of grace submersion in divinelove100

ConclusionFinallyonecandrawoneimportantconclusionThereisatransformative

andprogressiveevolutionintheprocessofknowingThismeansitisamysticalexperience due to the external and inner purification and especially to Godrsquosinterventionwhichcreatesspiritualeyesspiritualfacultiescapableinconsequenceto spiritually seeGodrsquos rationality in creation and finally to spiritually seeGodHimselfSimonproclaimsagnoseologyinperfectsymmetrywiththemoral lifeAsoneevolvesintheasceticspirituallifeheproportionallymakesprogressinthedivineknowledgeaswellVirtuesarenotjustcreativepowersofknowledgebutalsoprinciplesofknowledgethroughwhichonereachesldquoknowledgeoutofknowledgerdquo

98Medico‐MysticalWorkbySimonofTaibutheh41‐42(303)99Medico‐MysticalWorkbySimonofTaibutheh15(286)100Medico‐MysticalWorkbySimonofTaibutheh17(287)Violenzaegrazia34‐35

Themethod implied inhisdiscourses is theanthropic comprisingboth humanrsquosascetical participation ndash bodily and noetic (ontological structure as well asasceticalwork)ndashandthedirectdivineintervention

Inaddition to the ideaexpressedaboveone findsnecessary tohighlightthatSimonrsquosasceticalvisiongetsaplusofimportancebecauseofitscombinationwith hisworldly professionmedicine thus creating a bridge between theologyand anatomy Asceticism is described from both perspectives theological‐anthropologicalaswellasmedicalinthelineofGalenrsquossystemwell‐knowninthattimeevenamongasceticsWedidnotreallywanttoanalysethecorrectnessofhisdiscoursefromamedicalpointofview(thiswouldbeaverydifficultworktakinginto consideration the very context of Simonrsquos time aswell as the changes thatoccurredsincetheninmedicine)butmoretoshowthattherewaspreoccupationamongmonasticswithexplainingtheasceticlaboursalsofromananatomicalpointofviewandinconsequencewithdescribingtheworkofpenitenceseenasprocessofhealingbyusingalsothemedicalknowledgeofthetime

FinallythespecificityofthismysticalauthoralsocomesoutfromthewayhedescribestheprocessofdivineknowledgeitselfusingalsoananatomicalterminologyThecognitivepowersofthesoularealsoconditionedbythefunctionofthebodyMorethanthatSimonidentifiesphysicalseatsforthecognitivepsychicalfacultiesthuscreatingastrongconnectionbetweenthehumanrsquosbodyandsoulOutofhisvisionreverberatesthebiblicalconnectionbetweenthehealingofboththesoul and the body integrated in the soteriological process ruledwithin theecclesiasticalcommunityInthiswayprobablyvoluntarilyheavoidsanexcessivespiritualisation of the Christian life in a time when this very direction wascontinuouslysuspicionedandinterrogatedbythedefendersofthe ldquoorthodoxyrdquooftheEastSyriacFaith

REFERENCES

BeckEedEphraumlmdesSyrersPsychologieundErkenntnislehreCSCO419581980BertiVittorioLrsquoau‐delagravedelrsquoacircmeetlrsquoen‐deccedilagraveducorpsMorceauxdrsquoanthropologiechreacutetienne

delamortdanslrsquoeacuteglisesyro‐orientaleParadosis57Paris2014BeulayRobertLalumiegraveresansformeLalumiegraveresansformeIntroductionagravelrsquoeacutetudede

lamystiquechreacutetiennesyro‐orientaleChevtogne1987FioriG ldquoLrsquoeacutepitomesyriaquedutraiteacuteSur lescausesdutoutdrsquoAlexandredrsquoAphrodise

attribueacuteagraveSergedrsquoRešrsquoaynardquoLeMuseacuteon123no1‐2(2010)127‐158FurlaniGldquolsquoIllibrodelledefinizioniedivisionirsquodiMichelelrsquoInterpreterdquoMemoriedelle

RealeAccademiaNazionaledeiLinceiClassediScienzeMoraliStoricheeFilologiche6(1926)1‐194

FurlaniGldquoLapsicologiadiAhudhemmehrdquoAttidellaRealeAccademiadelleScienzediTorinoClassedelleScienzeMoraliStoricheeFilologiche61(1926)

IacobiEdesseniHexameronseuinOpuscreationislibriseptemHexameacuteronCSCO9244974819281932

IsaacofNiniveh (Isaac theSyrian)TheSecondPartChapters IV‐XLI CSCO224‐225LovaniiInaedibusPeeters1995

JacobofSarugHomiliaeSelectaeMar‐JacobiSarugensisvolI‐IIIParisLeipzigOttoHarrassowitz190519061908

LalettreagravePatriciusdePhiloxegravenedeMabbougPatrologiaOrientalis305Paris1963Mar Barhdbšabba lsquoArbaya eacutevecircque deHalwan (Vie siegravecle) Cause de la fondation des

eacutecolesPatrologiaOrientalis4Paris1908MarIsaacusNinivitaDeperfectionereligiosaParis‐Leipzig1909Ps‐MacaireDie50GeistlichenHomiliendesMakariosBerlin1964Sepaumllauml Serafim ldquoThe ideaofknowledge inEastSyrianmysticismrdquoStudiaOrientalia

101(2007)265‐277Simon de TaibuthehDialogue sur lrsquoacircme e les passions des hommes 13‐4Orientalia

ChristianaAnalectaRoma1939mdashmdashmdashMedico‐MysticalWorkCambridgeWoodbrookeStudiesVII1934SimonediTaibutehViolenzaegrazia lacolturadelcuore Collanadi testipatristici 102

RomaCittagraveNuova1992TheFiftySpiritualHomiliesandtheGreatLetterManwahNJPaulistPress1992TheodorebarKoniLiberScholiorumCSCO55191910mdashmdashmdashLivredeScolies(RecensiondeSeacuteert)ImimregraveI‐VCSCO4321881982TimotheiPatriarchaeEpistulaeIParisLeipzig1914‐1915CSCO74307531WensinckAJedMysticTreatisesbyIsaacofNinivehtranslatedfromBedjanrsquosSyriactext

withtheintroductionandregistersWiesbadenNieuweReeksDeelXXIII11969

ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY

NICHIFORTĂNASElowast

ABSTRACTTheldquoshiningfacerdquotheologyasluminousmetamorphosisofavisionaryhas experienced three great challenges the anthropomorphic controversyiconoclasticdebateandthehesychastdisputeThisstudyattemptstomakeamystagogicalconnectionbetweenthosethreetheologicaldevelopmentswhicharestandingalltogetherinGodrsquosholyfirewiththelsquounveiledfacersquoIhaveimposedmyselfalineofresearchintothecontemplativespiritualityfieldwhichinfactrepresentsahermeneutical trajectory Glory in theNT (hidden‐revealed or being‐energies) ndashGlory in theNT (theosis asChristification) ndash pre‐niceneChristology (eikonic andapophaticLightglory)ndashDesertFathers(ldquoshiningfacerdquochristology)ndashEfremtheSyrian(clothingmetaphore)ndashDionysiustheAreopagite(veilsoftheurgicraysandChristrsquosPresenceasimmanenttranscendenceorastensionbetweentranscendenthiddenness and revelation) ndash Palamas hesychasm (christology of the uncreatedlight)IamthefirstwhocallsthelightfromtheldquoShiningFacesrdquooftheDesertFathersasanuncreatedlightandadiscoveryofaHiddenpre‐Nicene(apophatic)ChristologyI have to emphasize thatbecause these twoaspectsofmy lsquodisclosurersquo (meaninglsquouncreatedrsquo1lightandlsquohiddenchristologyrsquooftheDesertFathers)wereinspiredtomebythereadingsinthefieldofpalamitetheologywhichconsiderthatthislightofthe

RevLecturerEftimieMurguUniversity(DepartmentofTheologyandSocialSciences)ReșițaRomaniaE‐mailprnichifor_tanaseyahoocom

1Noonehassofarcalledtheshininglightonthefacesofthedesertfatherstobeuncreated(thisbeingactuallyapalamitehesychastconceptappearedandusedonly inthefourteenthcentury)andalsobodilyexperiencedsincethisearthlylife(thesecondemphasisintothehesychastictheology)SeeinthisregardmystudiesNTănaseldquolsquoTheShiningFacersquoandtherevealingParadox‐ManistheopathicThelightoftheFaceofChristdespiteitsuncreatedandincomprehensiblenatureisperceptiblebyhumansenses(purity‐illumination‐visionorκάθαρσις‐φωτισμὸς‐θέωσις)rdquoStudiiTeologice3(2015)NTănaseldquoTheAestheticsofAsceticismlsquoThefeelingrsquo(aisthesis)oftheApophaticasIrradianceoftheInnerPresenceofChrist(ProlegomenaforaDialoguebetweenAsceticandPhenomenology)rdquoMitropoliaOlteniei5‐8(2016)149‐163NTănaseldquoShiningLightsheddingfromearthenvessels‐ChristologyoftheDesertFathersChristrsquosasceticinteriorizationsomaticexperienceandoutwardluminosityrdquoin23rdInternationalCongressofByzantineStudiesBelgrade2016(forthcomingvolume)NTănaseldquoAestheticsofApophaticismTheChristophanyastheenipostaticLightofGodheadshiningofthefaceoftheasceticrdquoStudiiteologice2(2015)NTănaseldquoBody(epsoma)andGloryLight(peooy)ApaAphouandtheHesychastic‐EucharisticturnoftheAnthropomorphitecontroversyrdquoinDumnezeu‐izvorulicircnţelepciuniiTeologieşieducaţieasceticălaSfințiiPărințiedDanielLemeni(AstraMuseumSibiu2016)

NICHIFORTĂNASE

ascetrsquosglowingfacetobeanuncreatedlightexperiencedbythebody(aesthetically)an innerpresenceofChristwho identifieshimselfwithHis light (apophatic)HeHimself being the deifying light as uncreated divine gift All studies in the LateAntiquity ignore this visionary experience reducing it to the level of a simplemetaphoroflight(completingtheasceticquestforldquorealselfrdquo)ametaphorinwhichthesaintrsquoslifeishagiographically(mystifying)describedAsecondreasonforthislsquoblindnessrsquowasarestraintcomingfromtheEvagriantheologythatdrawsattentiontothedangerofseekingvisionaryexperiencesbecauseinthatlightthereistheriskofanillusoryordeceitfuldemonicappearanceAnotherreasonrepresintsthefactthat thehesychast controversy and the theologyof theuncreated light asdivineenergyoftheSaintGregoryPalamasrsquotheology(whichinWesternmediahaslongbeendiscreditedasheretical)haveplayedanegativeroleinacceptingthenatureofuncreatedlightintotheldquoshiningfacerdquoChristologyoftheDesertFathers

KeywordsShiningfaceDesertFathersGregoryPalamasiconoclasmapophaticismhesychasmdivinelightdeificationtheologyoftheicon

IntroductionGodrsquosshiningfacendashChristwillradiatewithinusliketotheDesertFathersPamboSisoeSilvanus

Firstly thisstudyisabouttheDesertFathersrsquocontemplativeexperienceof an outward luminosity a physical radiance similar to that of the Athonitehesychastsof the14thcentury in lateByzantiumSo there isa convergenceofdesertwisdomwith thePalamitehesychast theologyOn theseunveiled shiningfacesthedivineenergyofthelsquoChristtheImageandGloryofGodrsquoisbeingrevealedChrist will radiate within us like to the desert Fathers Pambo Sisoe SilvanusChristology of the Desert Fathers overlaps with pre‐Nicene Christology Inanthropologicaltermsofthetheosismanisthemirrorofdivineglory(δόξα)Sojustasthelightofthetransfigurationthelight‐bearingrobeoftheunfallenAdamhasanequally teological importance for theosisDeificationat theDesertFathersacquiresaspecificanthropologicalcontentasChristification that findsitsfulfillmentinaface‐to‐faceencounterwhoisbothatheologicalthemeandaspiritual teachingboth thegoalof thedivineeconomyand theprocessbywhichtheeconomyisworkedoutinthebelieverForPalamasdeificationisalsoasupernaturalgiftthattransformsbothmindandbodymakingdivinityvisible(Triad3133)LikenessalsomeansaradiationofthepresenceofGodwithinmanabdquoreciprocalinteriorityrdquoInthesaintsthiscommunionisexpressedinthewayGodrsquosgloryisreflectedintheirfacesinanticipationoftheagetocomeThereforethisstudyisabouttheDesertFathersrsquocontemplativeexperienceofanoutward luminosity a physical radiance similar to that of the hesychasts

Athoniteof the14thcentury in lateByzantiumSo there isaconvergenceofdesertwisdomwiththePalamitehesychasttheologybecausethisputtingonof the clothingofholiness of the Desert Fathers is another component of theGlory likeness is the visible glory ofTransfigurationOn theseunveiled shiningfaces2 thedivineenergyof lsquoChrist the ImageandGloryofGodrsquo isbeingrevealedThisistheChristologyoftheDesertFathers

Secondly speaking about the hesychast method of prayer andtransformationofthebodyGregoryPalamasalsousesthisPaulinetheologyof2 Corinthians inTriad 122 bdquoPaul says lsquoGodwhohasordered light to shinefromdarknesshasmadeHislighttoshineinourheartsinorderthatwemaybeenlightenedbytheknowledgeofthegloryofGod inthefaceofJesusChristrsquo(2Cor46)butheaddslsquoWecarrythistreasureinearthenvesselsrdquo(2Cor47)Sowe carry the Fatherrsquos light in the face (prosōpon) of Jesus Christ in earthenvesselsthatisinourbodiesinordertoknowthegloryoftheHolySpiritrdquoWecould grasp the convergence between the desert ascetic spirituality and thehesychast spirituality in the work of Gregory Palamas For him Moses thelawgiverStephentheprotomartyrandArseniusthedesertasceticareexamplesfromtheBibleandtheFathersaremenwhowerevisiblytransformedbydivinelight (Triad 239) God transcends the senses yet the knowledge of God isexperiential Themonks know this They see the hypostatic light spiritually ndash inreality not in a symbolic fashion During the hesychast controversy St GregoryPalamasdefends the reality of the encounterwithGodof thosemonkswhoreportedseeingavisionoflightattheculminationofintenseperiodofprayer

2 InPs 671ndash2 803 and807Godrsquos shining face2orpresence procures(פנים) salvation (ישועה)David D Kupp Matthews Emmanuel Divine presence and Gods people in the First Gospel(CambridgeCambridgeUniversityPress1996)FredericaMathewes‐GreenTheJesusPrayerTheAncientDesertPrayer thatTunes theHeart toGod (OrleansParacletePress 2009) ChristopherBarina Kaiser Seeing theLordrsquosGloryKyriocentricVisionsand theDilemma ofEarlyChristology(MinneapolisFortressPress2014)NTWrightldquoReflectedGlory2Corinthians318rdquoinClimaxoftheCovenant(MinneapolisFortress1992)CareyCNewmanPaulrsquosGlory‐ChristologyTraditionandRhetoric (Leiden Brill 1992) David A RenwickPaul theTempleand thePresenceofGod(Atlanta Scholars Press 1991) Scott J Hafemann PaulMoses and the History of Israel TheLetterSpiritContrastandtheArgumentfromScripturein2Corinthians3(TuumlbingenMohrSiebeck1995)BenCBlackwellChristosisPaulineSoteriologyinLightofDeificationinIrenaeusandCyrilofAlexandria(TuumlbingenMohrSiebeck2011)LindaLBellevilleReflectionsofGloryPaulrsquosPolemicalUseoftheMoses‐DoxaTraditionin2Corinthians31‐18(NewYorkTampTClark1991)PaulBDuffMoses inCorinth theapologetic contextof2Corinthians3 (Leiden Brill 2015)MDavid Litwaldquo2Corinthians318andIts Implications forTheosisrdquo JournalofTheological Interpretation(JTI)2(2008)MichaelJGormanInhabitingtheCruciformGodKenosisJustificationandTheosisinPaulsNarrativeSoteriology(GrandRapidsEerdmans2009)PhilippePaul‐LucViguierABiblicalTheologyoftheGloryofGod(SunValleyCaliforniaLexhamPress2012)MeredithGKlineGloryinourMidstABiblical‐TheologicalReadingofZechariahsNightVisions(EugenORWipfampStockPublishers2001)

NICHIFORTĂNASE

For the light is nothing less than the uncreated radiance of God ndash a divine energy accesible to the senses This manifestation of Christ is not something external to ourselves It isonlybyhavingChristradiantwithinus thatwecanenterintothetruthwhichevenintheGospelsisveiledfromordinaryeyesAbbaPamboSisoesSilvanusStSeraphimofSarovweremanwhoseradiancewastheproductofinwardopenessTransfigurationbecomesaninteriorexperienceto St Seraphim of Sarov (1759‐1833) and Archimandrite Sophrony (1896‐1991)

ThirdlyinthisstudywewilltrytopresenttheiconographictraditionasaformofvisualtheologythoughitisdifficulttoconceptualizewhatitusedtobelikeintheimmediatepresenceofGodTheTransfigurationisoneofthekeysthatcanunlockthemysteryofoureschatologicalfateglorifiedbodyandtheparticipationintheenergiesofGodAlltheascetswhohadtheexperienceoftheuncreatedlightorweretransfiguredthemselvesdescribeitinverysimilarwayandconnectitwiththeTransfigurationofChristItisonlyinlaterhesychasmthatweareassuredtheologicallythattheseexperienceswereinthebodyWithinthis context liturgical art and aesthetics differ from secular aesthetics as beingbeyond the five senses andbeyond theart itself TheFathers fromOrigen toJohnofDamascusrefertoChristasthevisibleimageandconsubstantialiconoftheFatherIconsweresomethingmorethanvesselsofthegraceofGodandsuggestthe real presence of the grace of the depicted person The Transfigurationenjoyedarenewedinterestinfourteenth‐centurytheologyandatthesametimeamysteriouscomplexmandorlamadeitsappearancetheso‐calledldquohesychasticrdquomandorla(firstitappearsinthechurchesofMistrasandinmanuscriptsoftheex‐emperorandhesychasticmonkJohnCantacuzenos)ThereforeinourstudyweanalyzehowtheiconoftheTransfigurationencapsulatestheasceticascenttodeification

1 ImageofLight‐ldquoIfyouwillyoucanbecomeallflamerdquo(JosephofPanephysis)TheLuminousMetamorphosisofaVisionary

WhatPlotinosistryingtoputacrossinhistreatiseisthatldquoNoeyeeversawthesunwithoutbecomingsun‐likenorcanasoulseebeautywithoutbecomingbeautifulYoumustbecomefirstallgodlikeandallbeautifulifyouintendtoseeGodandbeautyrdquo3ArchimandritePatapiossaysthatthisinsightcanprofitably

3 PlotinusTheEnneads translated by StephenMacKenna (Burdett New York Paul BruntonPhilosophic Foundation) 69‐70 ldquoΟὐ γὰρ ἂν πώποτε εἶδεν ὀφθαλμὸς ἥλιον ἡλιοειδὴς μὴγεγενημένοςοὐδὲτὸκαλὸνἂνἴδοιψυχὴμὴκαλὴγενομένηΓενέσθωδὲπρῶτονθεοειδὴςπᾶςκαὶκαλὸςπᾶςεἰμέλλειθεάσασθαιθεόντεκαὶκαλόνrdquo(I6930‐34)

beappliedtothesacredartoficonographybecauseforPlotinosldquolightistheincorporealenergeiaoftheluminousbodyrdquo(Plotinus1241)4ButhowdoesallthisrelatetoByzantineiconographyGaryGurtlerafterheprovidesanexcellentsummaryofPlotinosrsquoideasinEnneadV84‐6heseesasimilarsuppressionofspatialandtemporaldimensionsinByzantineartinwhichldquoBodiesareshownelongatedandthusspiritualizedTheheadsofthesaintsareslightlyenlargedtoconveythepurityandinsightoftheirmindsrdquo5Theaimofthisartistoeffectatransformation of the viewerrsquos own interior character According to D NKoutrasPlotinosusestheimageoflighttodescribetherelationbetweenthesourceoflight(ἰδέα)andthelightedbody(εἰκών)6Thustheworkofartasan eikon depending on form approaches it more or less according to itscapacityofreceivingthelightofform

Ps‐Dionysiosviewoftheuniversasastructureessentiallyinfusedbythe divine light reflects also a metaphysics of the light whilst Jesus is thedeifying lightandhierarchiescommunicate lightand loveandldquothis lightwhichproceedsfromandreturnstoitssourcetheFatherisnoneotherthanJesusrdquo7JesusappearstoPaulasablindinglightfromheavenldquohispseudonymousidentityrdquoinActs 9 3 and22 6 ldquosuddenly (ἐξαίφνης) a light fromheaven flashed about[Paul]rdquo8

ImageoflightisastrongmetaphorforGodheadTheincreasedinterestinthedivinelightthattookplaceafterthetenthcenturyisasemnificantfactorforthereturnoftheovalmandorlawithrayswhichexpressesbetterthecontemplativeascent toward deification and divine light The desert asectics also based

4 Archimandrite Patapios ldquoImages of the Invisible Beauty Plotinian Aesthetics and ByzantineIconographyrdquoinTheSculptorandHisStoneSelectedReadingsonHellenisticandChristianLearningandThought in theEarlyGreekFathers edArchbishopChrysostomosof Etna (EugeneOregonPickwickPublicationsWipfandStock2016)119‐130

5GaryMGurtlerldquoPlotinusandByzantineAestheticsrdquoTheModernSchoolman66(1988‐1989)275‐284here281

6DNKoutrasldquoTheEssenceoftheWorkofArtaccordingtoPlotinusrdquoDiotima14(1988)147‐153here149

7 Charles M Stang Apophasis and Pseudonymity in Dionysius the Areopagite ldquoNo Longer Irdquo(OxfordNewYorkOxfordUniversityPress2012)94DionysianChristologycanbereadasaresponse to Paulrsquos rhetorical question from 2 Cor 614 ldquoWhat fellowship is there betweenlightanddarknessrdquo(StangApophasisandPseudonymity97)

8StangApophasisandPseudonymity95‐96SeveralpassagesfromPaulrsquosletterssupportDionysiusrsquounderstanding of Jesus as light 2 Cor 46 (ldquoFor it is the God who said lsquoLet light shine out ofdarknessrsquowhohasshoneinourheartstogivethelightoftheknowledgeofthegloryofGodinthefaceofJesusChristrdquo)Eph58(ldquoForonceyouweredarknessbutnowintheLordyouarelightLiveaschildrenoflightrdquo)Col112(ldquotheFatherhasenabledyoutoshareintheinheritanceofthesaintsinthelightrdquo)

NICHIFORTĂNASE

their knowledge of divine light upon experience not theory9 The luminousmetamorphosis of a visionary becomes possible as the consequence of thebeathicvisionofthegloriouslsquoformrsquooftheDeityldquoSimilarlyasmanylampsarelightedfromtheonesamefiresoalsoitisnecessarythatthebodiesofthesaintswhicharemembersofChristbecomethesameasChristhimselfis(Ps‐Macarius1538)rdquo10IntheMacarianhomiliesMosesrsquoshiningcountenanceandtheluminosityofAdamrsquosprelapsariantselemserveasmetaphorsformajorparadigmsofthetransformationalvision In theMacarianwritingsonecanalsoencountera thirdparadigmofluminous transformationwhich is radically different from the previous twotraditionsldquoInapeculiarMacarianunderstandingofChristrsquostransfigurationonMtTaborthedualityof innerandouter invisioDei isattempted through inanewmetaphorofthetransformationalvisionndashChristrsquoslsquoBodyofLightrsquordquo11ThereforeintotheMacarian theology theKabod internalization become possible only as aconsequenceoftheeventofChristrsquostransfigurationlsquoBrighteningFacersquoChristologyof the Desert Fathers is an ascetic interiorization of Christ together with asomaticexperienceandoutwardluminosity

ForSaintGregoryPalamasthishypostaticlightseenspirituallybythesaintsisknownbythembyexperiencetoexistthroughexperienceofexistingastheytellusandtoexistnotsymbolicallyonlyasdomanifestationsproducedby fortuitouseventsbut it isan immaterialanddivine illuminationan invisiblygraceseenandignorantlyknownWhatitistheydonotpretendtoknowButthislightisnottheessenceofGodforthatisinaccessibleandincommunicableAt

9TheSayingsoftheDesertFathersTheAlphabeticalCollectionTranslatedwithaforewordbyBenedictaWard SLG Preface by Metropolitan Anthony of Sourozh Cistercian Publications 59 (KalamazooMichiganTheInstituteofCistercianStudiesWesternMichiganUniversity1975)101ldquoHis fingersbecame like ten lampsof fireandhe said tohim If youwill you canbecomeall flamerdquo (Joseph ofPanephysis7)ldquohisfaceshonelikethesunhellipOncemorehiscountenancesuddenlybecamelikethesunrdquo(Sisoes14TheSayingsoftheDesertFathers215)ldquocomingoutofthechurchwithashiningfaceandwhitebodyrdquo(PaultheSimple1TheSayingsoftheDesertFathers206)ldquoGodglorifiedhimsothatonecouldnotgazesteadfastlyathimbecauseofthegloryofhiscountenancerdquo(Pambo1TheSayingsoftheDesertFathers196)ldquoTheysaidofAbbaPambothathewaslikeMoseswhoreceivedtheimageofthegloryofAdamwhenhisfaceshoneHisfaceshonelikelighteningandhewaslikeakingsittingonhisthronerdquo(Pambo12TheSayingsoftheDesertFathers197)ldquoTheFathersusedtosaythatsomeonemetAbbaSilvanusonedayandsawhisfaceandbodyshininglikeanangelandhefellwithhisfacetothegroundHesaidthatothersalsohadobtainedthisgracerdquo(Sivanus12TheSayingsoftheDesertFathers224)ldquoAbrothercametothecellofAbbaArseniusatScetisWaitingoutsidethedoorhesawtheoldmanentirelylikeaflamerdquo(Arsenius27(TheSayingsoftheDesertFathers13)

10Pseudo‐MacariusTheFiftySpiritualHomiliesandTheGreatLetterTranslatedEditedandwithanIntroduction by George AMaloney SJ Preface by KallistosWare (NewYorkMahwah PaulistPress1992)88

11 Andrei Orlov AlexanderGolitzin ldquoMany Lamps are Lightened from theOne Paradigms of theTransformationalVisioninMacarianHomiliesrdquoVigiliaeChristianae55(2001)281‐298here295

othertimesldquoittransformsthebodyandcommunicatesitsownsplendourtoitwhenmiraculously the lightwhichdeifies thebodybecomesaccessible to thebodily eyes (7) Thus indeed did the great Arsenius appearwhen engaged inhesychasticcombatsimilarlyStephenwhilstbeingstoned(9)andMoseswhenhedescendedfromthemountainSometimesthelightlsquospeaksrsquoclearlyasitwerewithineffablewordstohimwhocontemplatesitSuchwasthecasewithPaulrdquo(Tr II iii8‐9)12Moses the lawgiverStephentheprotomartyrandArseniusthedesertasceticareexamplesfromtheBibleandtheFathersofmenwhowerevisiblytransformedbydivinelight(Tr239)GodtranscendsthesensesyettheknowledgeofGod isexperientialThemonksknowthisTheyspirituallyseethehypostaticlightndashinrealitynotinasymbolicmannerThedivinelightislsquothepledgeofthefuturepromisethegraceofadoptionthedeifyinggiftoftheSpiritrsquo(Tr316)ToaccessthedivinecorporealityoflightveiledbyChristrsquosvisiblebodyChristiansneedtobeinitiatedThusJesusunveilshisDivineandGloriousFormontheMountofTransfiguration13

2LikenessCorporalityandImmateriality(asomatagraphē)Thefirst fundamentalcriterionof iconoclasttheologyandchristology

isthedistancetheyplacebetweeniconandpersonsecondlytheirrefusaltoacceptanykindofhypostaticpictorialrepresentationandthirdlytheirfinalinabilitytoreconcileldquopictorialrepresentationrdquo(eikonizesthai)withldquohypostatisationrdquoorrealexistence(hyphestanai)14

AsHenryMaguirehasarguedtheiconoclastdebateandthevictoryofthe iconodulesresulted inanewdefinitionof theroleand functionof iconsldquoAsaresultofthedebateoverimagestherewaslessambiguityaftericonoclasmconcerningtheirstatusChristianiconswereseenasintermediariesbetweenthe

12GregoryPalamasTheTriadsEditedwithanIntroductionbyJohnMeyendorffTranslationbyNicholasGendlePrefacebyJaroslavPelikan(MahwahNewJerseyPaulistPress1983hereinafterTr)57

13 JohnMcGuckinTheTransfigurationofChrist inScriptureandTradition SBEC9 (LewistonQueenstonTheEdwinMellenPress1986)155‐157

14AmbrosiosGiakalisImagesoftheDivineTheTheologyofIconsattheSeventhEcumenicalCouncilrevisededitionwithaForewordbyHenryChadwick(LeidenBostonBrill2005)99ThebodyofChrist and bodies of the saints are described by the iconoclasts as lsquonot presentrsquo (me paronta)GiakalismentionsalsotheproblemoftheiconoclasticunderstandingoftheEucharistasaniconofChristHequotesBNGiannopouloswhoarguesthatfortheiconoclaststhebreadoftheEucharistis not the body of Christ nor an icon or type of Christ himself because the divine nature andhypostasisareundepictableAnotherscholarwhocitesisSGerowhoontheotherhandassertstheconsubstantialityofthedivineEucharistandthefleshofChristSeeSGeroldquoTheEucharisticDoctrineoftheByzantineIconoclastsrdquoByzantinischeZeitschrift68(1975)4‐22here9

NICHIFORTĂNASE

suppliantandtheinvisiblepowerratherthanaspowersinthemselvesIntheoryitwasnolongerpossibleforiconsofthesaintstohavetheabilitytoactontheirown icons could only facilitate access to the prototypes in the hope of theirintercessionwiththesupremeJudgerdquo15Itwasmadeclearthatvenerationwasdue to icons because of their representations not because of their inherentsupranatural powers According to Brown the iconoclastic controversywasinsteadessentiallyadilemmaoverthepositionoftheholyintheByzantineworld16The need to define and to name that differentiates post‐iconoclastic ByzantineportraiturefromearlierpracticeapparesineverymediumandtypeofobjectThepost‐iconoclasticconceptofthefunctioningofimageshadimportantconsequencesforthedesignandpresentationoftheportraitsofthesaints17Theimportanceofintercessioninthefunctioningof iconsisemphasizedinmanypost‐iconoclasticsaintsrsquoLives18Fromthetimeoftheearlydesertfathersmonkshadbeencomparedtothebodilessangelstheasomata19

AfterthecompletevictoryoverthepaganismtherewasnotmuchneedforphilosophicalorsecularwisdomcontemplationandprayerarereplacingtheintellectualinterestIconoclasmchangedthesituationbecausetobedefendersoficons themonkshadtoturntophilosophyandthestudyof theFathersandtoconstructintellectualargumentstorefutetheaccusationoftheiconoclastsThereforeeducationandstudyfoundanewplaceandpurposewithinmonasticactivitiesTherelationshipbetweenpaintingandeloquencehadbeenafamiliarthemeofancientrhetoricthatthefourth‐centuryFathersoftheGreekChurchappliedtoChristiancontextsByzantineauthorsmadenumerousreferencestotheconnectionsbetween

15HenryMaguireThe Iconsof theirBodiesSaintsand their Images inByzantium (PrincetonNewJerseyPrincetonUniversityPress1996)138

16PeterBrownSocietyandtheHolyinLateAntiquity(BerkeleyLosAngelesandLondonUniversityofCaliforniaPress1989)103‐152

17 Warren T Woodfin The Embodied Icon Liturgical Vestments and Sacramental Power inByzantium(OxfordOxfordUniversityPress2012)103‐132

18LizJamesldquolsquoSeeingrsquosbelievingbutfeelingrsquosthetruthrsquoTouchandtheMeaningofByzantineArtrdquoinImages of the ByzantineWorld VisionsMessages andMeanings Studies Presented to LeslieBrubakeredAngelikiLymberopoulou(FarnhamUKAshgate2011)1‐14

19HMaguireTheIconsoftheirBodies67SeealsoEKitzingerldquoTheCultofImagesintheAgebeforeIconoclasmrdquoDumbartonOaksPapers8(1954)81‐150EKitzingerTheArtofByzantiumandtheMedievalWest (Bloomington Indiana University Press 1976) HMaguire ldquoDisembodimentandCorporalityinByzantineImagesoftheSaintsrdquoinIconographyattheCrossroadsedBCassidy(PrincetonNewJerseyPrincetonUniversityPress1993)75‐83ACameron ldquoTheLanguageofImagesTheRiseofIconsandChristianRepresentationrdquoinTheChurchandtheArtsedDWood(OxfordOxfordUniversity Pres 1992) 1‐42 L Brubaker ldquoByzantineArt in theNinth CenturyTheoryPracticeandCulturerdquoByzantineandModernGreekStudies13(1989)23‐93ldquoPerceptionandConceptionArtTheoryandCultureinNinth‐centuryByzantiumrdquoWordandImage5(1989)19‐32GDagronldquoHolyImagesandLikenessrdquoDumbartonOaksPapers45(1991)23‐33

verbaleloquenceandthevisualarts20Thustherelationshipbetweenartandeloquence became an important concept in the arsenal of the defenders ofimagesduringtheiconoclasticcontroversyldquoTheusefulnessofartasameansofinstructionwasonlyoneoftheargumentsinfavorofChristianimagesthatJohnofDamascus derived from the relationship betweenwriting and painting He alsoexploited themultiplemeanings in the term eikōnwhich like the Englishwordlsquoimagersquocouldmeanbothaconcreterepresentationasinapaintingandaconceptualrepresentationsuchasmightbecreatedinwritingrdquo21

3ldquoProsopologicalrdquoreadingoftheTransfigurationandtheascetictraditionofascentWhat seems to escape the attention of the iconoclasts entirely is the

experienceoftheprophetsapostlesandsaintsoftheOldandNewTestamentswhichconstitutesthevisionofthepersonoftheLogosinhisuncreatedgloryThisvisionbothbeforeandaftertheIncarnationhasalwaysbeenthequintessenceoftheOrthodox tradition theendandsupremegoalofbothTestamentsFor thisreason saysGiakalis ldquothevisionof the iconsandespeciallyof the iconofChristbecomes indispensablerdquo22The iconasa ldquodoorrdquoandasa ldquoself‐manifestedvisionrdquoprovedtobearealbridgeconnectingtheworshipperwiththeuncreatedenergiesofChristandofhissaintsThequestionthereforearisesWhatistherelationshipbetweenthisldquovisiblerdquocharacterandthedivineuncreatedhypostasisofGodthe

20JohnMonfasaniGeorgeofTrebizondABiographyandaStudyofHisRhetoricandLogic(LeidenBrill 1976) 248‐255 The Greek language itself encouraged the Byzantines to think in theseterms Theword graphē for example was used for bothwriting and painting historia couldmeaneitherawrittenhistoryorapicturewhereasschēmawasbothafigureofrhetoricandaposeinpaintingLeslieBrubakerldquoImagemeta‐textandtextinByzantiumrdquoinHermeacuteneutiquedutextdrsquohistoireorientationinterpreacutetationetquestionsnouvellesedSSato(TokyoNagoyaUniversity2009)93‐100

21 Henry Maguire Art and Eloquence in Byzantium (Princeton New Jersey Princeton UniversityPress1994)10HealsopointsouttheantithesisinByzantineartandliterature(egjuxtapositionoftheVirginandChildwiththeDormition)ldquoIntheByzantinechurchantithesiswasmorethanafigureofspeechitwasahabitofthoughtThisstylisticdevicecommonbothtoantiquerhetoricandtotheliteratureoftheBibleprovidedChristianwriterswithaready‐mademouldinwhichtocasttheparadoxesoftheirfaithTheFathersoftheGreekchurchmadeliberaluseofantithesisinordertoexpresstheparadoxicalnatureofChristsincarnationforitenabledthemtoclotheunfamiliarmysteriesinalinguisticconventionthatpaganeducationhadmadefamiliartotheiraudiencesrdquo(MaguireArtandEloquencep53)HehasmovedthestudyofByzantineartinnewdirectionsrevealingavistaofcomplexity andvariation See alsoHMaguireNectarand IllusionNature inByzantineArtandLiterature(OxfordOxfordUniversityPress2012)48‐77

22GiakalisImagesoftheDivine103‐104

NICHIFORTĂNASE

Logos The answer came from St Theodore who does not identify the visiblecharacter with the uncreated hypostasis of Christ but with a property of thishypostasis which because of the Incarnation is present also in the icon andpermitsaunitybetweenarchetypeandiconavoidinganypossibilityofdivision23ButaccordingtoGiakalisldquoitmustbeadmittedthatitisdifficultforonetoappreciatewith thesamerealismas the iconophiles the immanenceof the lsquoincommunicablersquohypostasisof theprototype in the imitative icon It isan immanencewhich isnotprovedinanywayyetitdoesconfirmthelsquoineffabilityrsquoofthepersonrdquo24

The oval mandorla is strictly speaking an illumination around thebodyofChristthatemanatespresumablydirectlyfromitTheovalmandorlaisldquomorechristologicalthantrinitarianitreferstothenatureofChristmorethantothegloryofGodrdquoAccordingtoAndreasAndreopoulostheovalmandorlaldquoreferstotheluminousasopposedtothespatialunderstandingofthegloryofGodrdquo25Anindirect implicationof thiswas thatChristcouldbedepicted inHisdivinityStGregoryPalamasaswellasStSymeontheNewTheologian26indentifiesthelightof themysticalexperiencewith the lightofChristTheexperienceof the lightshowsthatChristshinesHislightanddwellswithinthemystic

Inhesychastic theology theascent is associatedwith the struggle fordeificationThere is an iconografic change inwhichTaborhadabsorbed themysticaltraditionformerlyassociatedwithSinai(darknesofSinaiwasinfluentialin thedevelopmentofapophatic theology)ThevisualconnectionpresentsahierarchyoftheophanieswiththeTransfigurationonTaborastheculminationoftheprevioustheophaniesonSinaiThetypologicalprimiseofSinaiwasfulfilledonTaborbutthehiddenGodremainsundisclosedevenwiththeIncarnationofChristAlsoontheTabortheradiantglorifiedfaceofChristwasrevealedtotheapostleThefaceoftheWordthatshonelikethesunisthecaracteristichiddenessof

23Strangely saysGiakalis somecontemporaryOrthodoxscholarsmaintainthat thepresenceofamandorlaaroundthepersonofChristinhisiconsexpressestheidentityofhisuncreatedhypostasiswith the ldquovisible characterrdquo of his human nature See J Meyendorff Christ inEastern ChristianThought(CrestwoodNYSVSPress1975)188apudGiakalisImagesoftheDivine111

24GiakalisImagesoftheDivine11325 Andreas AndreopoulosMetamorphosisTheTransfiguration inByzantineTheologyand Iconography(CrestwoodNewYorkStVladimirrsquosSeminaryPress2005)188Andreopoulosmainly refers to theSinaimosaic(imageofChristclothedinlight)whichalsoemploysthisovalmandorlaandwasmadeatatimeandaplacewhenChristologywasbeingdefined (relationshipbetween the twonaturesofChrist)

26HilarionAlfeyevStSymeontheNewTheologianandOrthodoxTradition(OxfordOxfordUniversityPress 2005) 226n 94He says that the termφως (light) appears in 54of the58 lsquoHymnsrsquo bySymeon in2of the3Theol in themajorityofEth andCatTheverbόράω(lsquoto seersquo) isused inSymeonrsquosTheolandEthevenmorefrequentlythanthetermlsquolightrsquoOthertermsconnectedwiththevisionoflight(φωτίζωφωτισμόςέλλάμπωέλλαμψιςθέαθεάομαιoacuteραιςetc)arealsowidelyemployed

hisbeingThefaceofChristissuedradianceandrevealedGodandtheapostlesrealizedthatGodisaperson(prosoponndashwhichmeansbothldquofacerdquoandldquopersonrdquo)IncontrasttoldquonamerdquoChristologyldquowisdomrdquoChristologyandldquogloryrdquoChristologyBogdanGBucurnotesthatldquofacerdquoChristologyoneoftheearlybuildingblocksforemergingChristiandoctrineneverbecameamajorplayerbutwasreplacedbymoreprecise vocabulary shapedby theChristological controversies of the thirdandfouthcenturies27ButbesidesthiswhocanmakeanimitationoftheinvisibleincorporealuncircumscribedformlessGodAcertaintaletoo istoldwhenAugaruswaskingoverthecityoftheEdesseneshesentaportraitpaintertopaintalikenessoftheLordandwhenthepaintercouldnotpaintbecauseofthebrightnessthatshonefromHiscountenancetheLordHimselfputagarmentoverHisowndivineandlife‐givingfaceandimpressedonitanimageofHimselfandsentthistoAugarustosatisfythushisdesire28TheldquofacerdquoChristologybecameaChristologicalcontroversieduringtheByzantinedebateoverreligiousimagery(icons) lsquoiconomachyrsquointhe8thand9thcenturiesSothisldquofacerdquoChristologyisembodiedinthetheologyoftheIcon

Thisldquoprosopologicalrdquo29readingoftheTransfigurationstandsfirmlywithintheascetictraditionofascentJohnofDamascusdescribestheascentoftheMountThaborldquohesychiaisthemotherofprayerandprayeristherevelationofthedivinegloryrdquo30AndreopouloshighlightstherelationshipbetweenIncarnationintheWesternChurch(thehistoricaldescentofChrist)andtheologyofdeificationintheEasternChurch (theexperiential ascentof asceticism) ldquoTheprominenceofThaborandtheupwardmovementitrepresentsinlaterByzantineiconographyalongwithitssymbolismofasceticascentexpressedtheEasternviewofsynergy(acombinationoftheupward and the downwardmovement that some of the latermandorla expressedmagnificently)asopposedtolsquogracealonersquordquo31

27BogdanGBucurldquoTheDivineFaceandtheAngelsofthefaceJewishApocalypticThemesinEarlyChristologyandPneumatologyrdquoinApocalypticThoughtinEarlyChristianityedRobertJDaly(HolyCrossGreekOrthodoxSchoolofTheologyBakerAcademicGrandRapids2009)143‐153BucuroutlinetheoccurrenceofldquofacerdquoChristologyinClementofAlexandriaAphrahatthePersiansageandinthesevenspiritsofthebookofrevelation

28St JohnDamasceneAnExactExpositionof theOrthodoxFaith IV16 ldquoConcerning ImagesrdquoeditorPaulABoumlerSr(VeritatisSplendorPublicationsCreateSpaceIndependentPublishingPlatform2012)272‐273

29AndreopoulosMetamorphosis200SeeJohnZizioulasBeingasCommunionStudiesinPersonhoodandtheChurch(CrestwoodNewYorkStVladimirrsquosSeminaryPress1997)

30 JohnofDamascusHomily for theFeastof theTransfiguration10 inLighton theMountainGreekPatristicandByzantineHomiliesontheTransfigurationoftheLordtranslatedbyBrianEDaleySJ(YonkersNewYorkStVladimirrsquosSeminaryPress2013)218

31AndreopoulosMetamorphosis208

NICHIFORTĂNASE

4TheFaceofChristinaSixth‐CenturyIconfromSinaiTheAestheticsofChristrsquosKnowninTwoNatures

ThePalaiologanhesychasmeemploysa lsquobinaryformularsquoclosely associated

withcognatepatterns(visible‐invisible)ofChristology(twonaturesdivine‐human)anthropology (body‐soul) Triadology (essence‐activities manifestations) andHolySacraments(inatwofoldformvisibleandmaterialndashintelligibleandmystical)MaximosConstassaysthatldquoOnceagaintheprincipleofphysicalandmetaphysicalunionisadirectcorrolaryoftheIncarnationaneventinwhichtheinvisibleGodhasvisibly lsquoappearedamongusrsquotraversingandtherebyabolishingtheoppositionoflsquoaboversquoand lsquobelowrsquo In the dual‐natured person of theGod‐man both the (createdvisible)imageandits(uncreatedinvisible)archetypearewoventogetherinauniformcoincidenceofoppositesrenderedpresentinthesacramentalmysteryoftheliturgyrdquo32

Christ is the ldquoIcon of the Invisible Godrdquo (Col 1 15) but in the sametimehe is thebruiseddefenselessmanwholdquohadnobeautyrdquo (Is532)TheTransfigurationrevealsinthepersonofJesusChristthedwellingofthelightinthemirrorofthefleshTheFaceofChristintheuncreatedlightisaniconatheophanyagloriousmanifestationofGodThepre‐Iconoclasmsixth‐centuryiconofChristfromSinaiwasapowerfulsymbolofJustinianrsquosempireInthisiconwhichwasproducedinConstantinopleChristrsquosfaceisluminouscreatingtheimpressionofasinglelightsourceWhitinthefacethetwolargeeyesdifferintermsof shape size and activity (one in the light and the other in relative darkness)HeresaysConstas ldquowearepresentedwithatimidslightlysad‐lookingyoungmanwho hesitantly turns to us in a gesture of prayer or petitionHe seemspoisedtoblessandperhapseventotouchusWithhishandsgentlyraisedbeforehisheartheappearspoignantlyalmostpatheticallhumaninhisunspokenyaerningforcontactandloveAndyetabsorbedinhisprayerhiseyesareturnedinwardsothathelooksnotatusbutatGodHisdarkcounterpartontheotherhandisa ponderous Titan aloof to all relation Solemn and impassive he is self‐containedintheclosedcircleformedbythearmorofhisauthoritativevolumesthemselvessuggestiveofominoussecretsandthreateningrevelationsrdquo33

The use of contrasting models also occurs in the apse mosaic ofTransfiguration fromSinai The exemples of this technique are the differentdegreesofcorporalityinthefigureofMosesandChristMosesrsquofeetareplantedfirmlyonthegroundandhisbodywhichisslightlyturnedstandsinclassicalcontrapposto giving it a high degree of physical reality Aslo his loose legcreatesaneffectofmotioninspaceInconclusionsaysConstasldquoThesemarks

32Maximos ConstasTheArtofSeeingParadoxandPerception inOrthodox Iconography (LosAngelesSebastianPress2014)210

33ConstasTheArtofSeeing51

ofcorporealityareeffectivelycontrastedwith therelative immaterialityof thebodyofChristachievedthroughstrictfrontalityandthesusspensionofthefigureinspace independently of any ground linerdquo34 Here the impassive face of ChristcontrastswiththeexpressivefaceofElijahSoclassicalcorporealityandChristianabstractionism are used to distinguish between the human and divine TheFaceofChristisdevoidofemotionaqualityofthedematerializationofthebody(absenceof shading)ThisbelieveConstas ldquotheartistof theSinai icon employedtwodifferentstylesinordertoexpresstwocontrastingqualitieswithintheonepersonofChristrdquo35

LookingattheiconfromSinaiwearefacetofacewithChristconcealedwithin a realm beyond perception a visual expression of Christrsquos two naturesdivinityandhumanityexpressinginiconiclanguangethetheologicalcontextinwhich itwasproduced theduality inChrist(onehypostasisandadoubleconsubstantiality) The union in no way abolished the distinction in thenaturebutratherpreservedthecharacteristicpropertyofeachSothedefendersofChalcedonmadeuseoficonsintheirdebateswiththeMonophysitesTheldquotwonaturesrdquotheologysupportstheldquoChalcedonianrdquointerpretationoftheSinaiChristndashan ingenious depiction of two contrasting natures united in a singleprosoponAccordingtoCyrilthemindcannotldquoknowrdquothetwonaturesofChristinseparationbutonlythroughtheexperienceofcontemplation(theoria)TheSinaiChristwasan attempt to portraywhat couldnot be seenbyhuman sight ldquoTheoriawasasingleactencompassingbothhermeneuticsandChristologyamovementfromthevisibletotheinvisiblerdquo36GodisatoncetranscendentandimmanenthiddenandrevealedknownandunknownandtheoppositesarenotabsorbedintounitybutldquothedualitythatouriconportraysisnotthatofChristrsquostwonaturesbutratheradualitywithinGodhimselftheparadoxicalco‐existenceofmercyandjudgmentrdquo37ItissadthatforConstasthesetwocontradictoryattributesofferaframeworkforhisinterpretationoftheSinaiChristEventhoughhesaysthatthesedivinenamesand attributes ldquoreceived consummate expression in the doctrine of the divine

34ConstasTheArtofSeeing5235ConstasTheArtofSeeing5436ConstasTheArtofSeeing6637 Constas The Art of Seeing 68 The foundation of the Constasrsquo concept lay on Philo ofAlexandria Firstly according to Jewish tradition mercy and judgement are two ways orqualities according towhichGod is said todealwith theworld In theOld testament thesetwo ways are associated with two names of God mercy was identified with the name ofElohimwhereasjudgmentwasidentifiedwiththenameJehovahPhilobelievesthatthedivineattributesareboth interiorandexterior toGodSeeDavidTRuniaPhilo inEarlyChristianLiterature (Minneapolis Van GorcumFortress Press 1993) Constas donrsquot sees hereemphasized enough the being‐energy distinction but he reduces his interpretation to thedistinctionbetweentwoattributesofGod

NICHIFORTĂNASE

energiesrdquohisoriginalstatementremainsldquothemovementofoureyesacrossthefaceoftheiconreproducesthetwo‐foldexperientialstructureofPhilorsquostheologyrdquo38ButConstasreturnstothelatentdualitythatwesawconcentratedinthefaceoftheSinaiChristwhichismanifestedinthegesturesofChristrsquosbody(asignofacceptanceoftherighthandandagestureofrejectioninChristrsquoslefthand)WithinamandorlaasymbolofhisheavenlygloryHis faceandbodyslightly tohisrightThis is thedistinction inwhichldquotheSinaiChristappears tobe turningso thatwhatwasimminentthereisherefullyrealizedrdquo39

5TheAscetic Interpretationof the Sixth‐CenturyMosaicof the

TransfigurationinStCatherineMonasteryonSinaia)ldquoSuddenlyrdquo(ἐξαίφνης)abeamoflightdescendstohim(VitaAntonii10)40

Golitzinfindsinthemid‐sixthcenturythemosaicoftheTransfigurationatSaintCatherinersquosSinaithetraditionaltopicassociatedwiththetheophaniesoftheGod‐manChristinlightldquoChristisdepictedclothedinbrilliantwhiteandgoldRays shoot out from his Person to strike Elijah andMoses at his right and lefttogetherwith the stunneddisciplesathis feetrdquo41He linksDionysian theology tothisinterpretationChristrsquosmosaicofSinaiHeassertsthattheDivineNamesforDionysiusaresacramental intheircharacterTheycarrythedivinepresence(divine light) because the divine names are θεῖα ἀγάλματα ldquodivine imagesrdquo orldquoiconsrdquoofGod42Theimmaterialityofthesoulisanimageoftheincorporealityof38ConstasTheArtofSeeing7239ConstasTheArtofSeeing7940AthanasiusAlexandrinusVitaAntoniiPG26837‐976translJHNewmanStAthanasiustheGreat Life of St Anthony theGreat httpwwwelpenororgathanasiusanthony‐lifeasppg=25[23042017]ldquoamp10NorwastheLordthenforgetfulofAnthonyswrestlingbutwasathandtohelphimSolookinguphesawtheroofasitwereopenedandarayoflightdescendingtohim[καὶἀκτῖνάτιναφωτὸςκατερχομένηνπρὸςαὐτόν]ThedemonssuddenlyvanishedthepainofhisbodystraightwayceasedandthebuildingwasagainwholeButAnthonyfeelingthehelpandgettinghisbreathagainandbeingfreedfrompainbesoughtthevisionwhichhadappearedtohimsayingWherewertthouWhydidstthounotappearatthebeginningtomakemypainstoceaseAndavoicecametohim Anthony Iwasherebut Iwaitedtoseethy fightwhereforesince thouhastenduredandhastnotbeenworsted Iwilleverbea succour to theeandwillmakethynameknowneverywhereHavingheardthisAnthonyaroseandprayedandreceivedsuchstrengththatheperceivedthathehadmorepower inhisbodythan formerlyAndhewasthenaboutthirty‐fiveyearsoldrdquo

41AlexanderGolitzinMystagogyAMonasticReadingofDionysiusAreopagita1Cor316 John1421‐23(CollegevilleMinnesotaLiturgicalPress2013)57

42AlexanderGolitzinEtintroiboadaltareDeiTheMystagogyofDionysiusAreopagita (ThessalonikiPatriarchikonIdrumaPaterikōn1994)70‐74

GodHolyScripturetooisfullofsymbolsThusGodcanonlybeknownintheexperienceofHispresenceHislightAlsothepatristicmeaningfor ldquomysticalrdquo ishiddenGodishiddenbythelight(EpI)andHisdivinedarkness(γνόφος)istheunapproachablelighthisdwellingplace(EpV)43Thereforelightisboththe Presence (shekinach) as immanent transcendence or as tension betweentranscendenthiddennessandrevelation

ThereforeforGolitzinwehavehereahiddenChristologywhithinthePaul‐Anthony‐Evagrius‐Dionisius light experienceWithin the face shiningwiththerayswemightalsorecalltheμεσημβρία(lsquomiddayrsquo)intheChristophanyofSaintPauldescribedby the lsquorayrsquo imageryaround thePersonofChrist ForhimldquothebluedenotesthecolorofthefirmamentbeneathGodrsquosfeetinExodus2410atextwhich Evagrius takes up in his portrayal of the azure light of the intellectawaintingthedescentoftheuncreated lightoftheTrinityrdquo44AlsointheepistlesthereisacertainalternationespeciallyinEpIandVbetweendarknessandlightSo saysGolitzin ldquoinEp IIIwemet theparadoxofChristrsquos suddenmanifestationlightoverpoweringcomingforthfromthedepthsofsilentdivinityandstillhiddeneveninthemanifestationTheSinaimosaicstrikesmeinshortasaportrayaloftheἐξαίφνης45(lsquosuddenlyrsquo)rdquo46WereceivetheldquodeifyinggiftrdquomentionedinDionisiusrsquoEpIIandweareledtoencounterthemysteryofChristrsquosdivinityinldquotranscendentoutpouringoflightrdquo47

Ps‐Dionysiosrsquoviewoftheuniversasastructureessentiallyinfusedbythedivine light reflects alsoametaphysicsof the lightwhilst Jesus is thedeifyinglightandhierarchiescommunicatelightandloveandldquothis lightwhichproceeds

43SeeEpVandDNVII2fortheequationofthecloudofSinai(γνόφος)withtheldquounapproachablelightrdquo(ἀπρόσιτον ϕῶς) in 1 Tm 616 Cf JA McGuckin ldquoPerceiving Light from Light in Light(Oration313)TheTrinitarianTheologyofGregorytheTheologianrdquoGOTR39(1994)7‐31

44GolitzinMystagogy5845 Golitzinhere is refering to theDionisusrsquo specific text of theEp III 1069B (1593‐10) ldquolsquoSuddenlyrsquo(ἐξαίφνης) means that which comes forth from the hitherto invisible and beyond hope intomanifestationAndIthinkthatheretheScripture[litlsquotheologyrsquo]issuggestingthephilanthropyofChristThesuper‐essentialhasproceededoutofitshiddennesstobecomemanifesttousbybecomingahumanbeingButHeisalsohiddenbothafterthemanifestationandtospeakmoredivinelyevenwithinitForthisisthehiddenofJesusandneitherbyrationaldisoursenorbyintuitioncanHismystery[μυστήριον]bebroughtforthbutinsteadevenwhenspokenitremainsineffableandwhenconceivedwiththeintellectunknowable[ἄγνωστον]rdquo

46GolitzinMystagogy5847Plotinustoousesldquosuddenrdquo(EnneadsV317andVI736)topointoutthevisionoftheOneinlightSeeAGolitzinldquoldquoSuddenlyrdquoChristThePlaceofNegativeTheologyintheMystagogyofDionysiusAreopagitesrdquoinMysticsPresenceandAporiaedMichaelKesslerandChristianShepherd(ChicagoUniversityofChicagoPress2003)8‐37andIstvaacutenPerczelldquoTheChristologyofPseudo‐DionysiusTheFourthLetterinitsDirectandIndirectTranslationrdquoLeMuseacuteon1173‐4(2004)409‐446

NICHIFORTĂNASE

fromandreturnstoitssourcetheFatherisnoneotherthanJesusrdquo48JesusappearstoPaulasablindinglightfromheavenldquohispseudonymousidentityrdquoinActs93and22 6 ldquosuddenly (ἐξαίφνης) a light fromheaven flashed about [Paul]rdquo49WeenterintoGodthroughGodChristandtheChurchasHisbodyistheplaceoftheencounterwithGodThusldquoenteringintordquothedivinepresence(γένομαιEpX)representsaccordingtoGolitzinaldquokeytheophanyrdquo50ButChristhimselfisthedeifyinggift(θεοποιῶνδώρονEpIII)Hegiveshisactions(ἐνέργειαι)orpowers (δυνάμεις) but not his essence (οὐσία) This is the distinction betweenGodinseandadextra

Atheophanyoflightattachedtothewordldquosuddenrdquointendstosignifythe presence of Christ as the sudden flash of the ldquounapproachable lightrdquo withintogetherwithhisvisitationwithinthetempleofbodyoftheascetStEphremlinkstheldquosuddenrdquotoChristtolightItisChristWhoistheldquostaroflightWhoshoneforthsuddenlyrdquointheIncarnation51AlsoinLifeofAnthonytheldquofatherofmonksrdquosaysthatldquosuddenlyrdquotheroofofthetombwhereheisstayingopensupandarayorbeamoflightdescendstosurroundhimThelightcarriesthepresenceofChristwhoexpelsthedemonsandfillsthepowerofthislighttheweakenedbodyof theascetic52Christ is theldquoSplendorrdquo(φέγγος)of theFatherandthevisibleappearanceoftheunseenFather53

b)Shekinahandtheroundmandorla

ThemandorlacouldbemistakenwiththecloudasthegloryofGodButthecloudentersthenarrativeafterthechangeitselfasaseparateelementThevoiceof theFather revealsHis filial relationshipwithChristexpressionof ldquothehypostaticaldefinitionratherthanunityofessencerdquo54Godheadisrevealedinthegloryof theChristOrigenandAnastasios theSinaitesay thatMosesandElijah48 StangApophasisandPseudonymity94DionysianChristologycanbereadasaresponsetoPaulrsquosrhetoricalquestionfrom2Cor614ldquoWhatfellowshipistherebetweenlightanddarknessrdquo(StangApophasisandPseudonymity97)

49 Stang Apophasis and Pseudonymity 95‐96 Several passages from Paulrsquos letters supportDionysiusrsquo understandingof Jesus as light 2Cor46 (ldquoFor it is theGodwho said lsquoLet lightshineoutofdarknessrsquowhohasshoneinourheartstogivethelightoftheknowledgeofthegloryofGodinthefaceofJesusChristrdquo)Eph58(ldquoForonceyouweredarknessbutnowintheLordyouarelightLiveaschildrenoflightrdquo)Col112(ldquotheFatherhasenabledyoutoshareintheinheritanceofthesaintsinthelightrdquo)

50GolitzinMystagogy4251EpfremSyrusDenatura 67CSCO 186 52ETKMcVeyEpfrem theSyrianHymns (NewYorkPaulistPress1989)112apudGolitzinMystagogy47

52VitaAntonii10PGXXVI860A53 JuanOchagaviaSJVisibilePatrisFiliusAStudyof IrenaeusrsquosTeachingonRevelationandTradition(RomaePontInstitutumOrientaliumStudiorum1964)43‐81

werealsotransfiguredingloryThespatialratherthantheluminousnatureofmandorla ismore appropriate for a narrative readingwhich describes ldquothemanifestation of the glory ofGod a glimpse of theTrinity as opposed to thecontinoussplendorofChristrdquo55

According to the Gospel narratives as well as several Fathers theluminous cloud enveloped not only the prophets but also the apostles Thissuggestes that the round mandorla does not signify the luminous cloudratheritisasymbolicrenderingofthegloryofGodasatabernacleshekinahTheUnprepearedonewhocouldnotendurethedivinelightremainedoutsidethe tabernacleofGodTheyaregranted thevisionby thedivinegraceonly TheroundmandorlaappearedforthefirsttimeintheRabbulaGospelsTransfigurationinthesixthcenturyandwasfoundquitecommonlyinTransfigurationdepictionsuntiltheeleventhcenturytoportaythegloryofGodTheroundmandorlaisanexpressionoftheplacewhereGodisanditcorrespondsverycloselytotheconceptofshekinah

ThewordshekinahsaysAndreopoulosexpressedldquoaphysicalmanifestationofGodwithinhistoryarevelationandadwellingandasanctificationofaplacerdquo56Shekinah corresponded to the ldquotabernacleofGodrdquo in thephysicalworld andwasconnectedwiththemessianicenthronement

c)Yeqaraandtheovalmandorlawithrays

Theovalmandorlacorrespondswith the luminouscharacteristicsof thekabod (glory) ldquoDrawn around the body of Christ in a way that represents aluminance and not a space it is consistentwith the understanting of kabod asyeqaraandalsowiththeJohannineandpatristicidentificationofChristaslightorspecificallytotheTransfigurationasthegloryoftheFatherrdquo57TheovalmandorlathatenvelopsthetransfiguredSinaiticimageofChristndashtheprototypefortheovalmandorlatypeingeneralndashconsistsofthreeconcentricoval layers increasinglydarktheyapproachthecenterThemetaphoricaldarknessorblindnessiscausedbyexcessiveluminosityTheexcessiveradiancereflectsthepatristicstrandofthetheologyofdarkness(PhiloGregoryofNyssapseudo‐Dionysios)MoreimportantlyinrelationtotheovalmandorlaallwhoexpoundedthetheologyoflightintermsoftheascentofMosesendedthisascentindivinedarknessldquoTheSinaiMandorladifferentfromthecircularluminousmandorlamorefrequentlyuseduntiltheeleventhcentury expresses the culmination of the ascetic ascent in the most mystical55AndreopoulosMetamorphosis9656AndreopoulosMetamorphosis8857AndreopoulosMetamorphosis90

NICHIFORTĂNASE

representationofthetimendashthedepictionoftheexcessivedivinelightasthedarknessoftheincognoscibilityofGodeveninhisrevelationrdquo58

Thelayeredovalmandorlawithrayswhichcouldnotbeconfusedwiththeluminouscloudwasamoreappropriatesymboltoexpressthemysticalldquonon‐narrativerdquolightofChristThesecondconstituentmeaningofthegloryofGodyeqarawhichHansUrsvonBalthasarreadsasanexpressionof thesensoryexperienceoflightisldquotheresplendentglorywhichrevealsandhidesGodatthesame time similar to the spiritualbrightnessrdquo59 It is appropriate only to thepersontowhomtheglorybelongsandcannotbeextendedtocoverbeholdersbecauseitdoesnotconstituteaholyspacewiththecharacteristicsofatabernacleaswasthecasewithshekinahInconclusionhighlightsAndreopoulosincontrasttolaterdepictionoftheTransfigurationtheSinaimosaicshowstheapostleveryclosetoChristandtheprophetssomethingthatsuggeststheosisispossible60

6HypostaticEnargeiaandtheTheophanicIconTheophanybecomes

ontophanyandanthropophany‐divinizationofbeingsisanactofontologicalrevelation

Exploring theontologicalandaesthetic implicationsofOrthodoxascetic

andmysticaltheologyCorneliaATsakiridouarguesthattheancientGreekconceptofenargeiathebestconveystheexpressionoftheophanyandtheosis inart61HeregraceisnotusedmetaphoricallyItexistsasanaestheticreality

ShegivesanexamplebasedonthefamousiconoftheSinaiPantocratorldquoEnargeiaishypostaticWeseeafaceinitsactofexistingrdquo62Enargiciconspresenttheirsubjectsnotasacollageofsignifiersbutasbeingsrealizingintheiractsofexistence thequalities that constitute theirdistinctivenaturesEnargeia thusaccordingtoTzakiridouresonateswiththeChristianconceptionofthehumanpersonldquoItisnotinotherwordswhatMarioncallsanlsquoidolrsquoorlsquothephenomenalityof the saturated phenomenonrsquo behind and throughwhich operates an abstractvisibilityaPlatonicuniversaloftheimagethathauntstheintellecthellipItisnotafaccedilade behindwhich as in aprosopeionormask wemay posit inabsentiahellipEnargeiaisthatmovementintheworkofartthatconstitutesitsobjectasalivingbeing existing in through and toward its own nature presenting its face de

58AndreopoulosMetamorphosis9159AndreopoulosMetamorphosis8860AndreopoulosMetamorphosis13861CorneliaATsakiridouIconsinTimePersonsinEternityOrthodoxTheologyandtheAestheticsoftheChristianImage(FarnhamAshgate2013)

62TsakiridouIconsinTimePersonsinEternity55

profundis from a depthwhich it possesses andwhich it offers for free to theviewerEnargeia transforms the image from a flat semblance of world to anaestheticbeinginitsownrightazoonaesthetikonItisthereforethefulfillmentofartrsquosbeingitsontologicalfruitionrdquo63

Enargeiadescribes an actofhypostatic expression thatoriginates insidetheartobjectInasceticismandtheophanyhumanbeingsenterandtastethelifeofperfectionldquoTheophanybecomesontophanytheepiphanyandrestorationofbeingrdquobecauseldquothedivinizationofbeingsisanactofontologicalrevelationTheological and aesthetic realities become indistinguishable But this is notaestheticismorreligiousspectacleItisratheranontophanyrdquo64

TheiconisaliveandbringstheophanyandholinesstothesensesThisrelationship between theophany and art demonstrates that ldquothe visio dei inOrthodoxy isadiscernibleempiricalrealityrdquoandthedivine light inhabits beingsSosaysTsakiridouldquoTheophanyisontophanyandanthropophanyrdquo65

Theophany sends naturally to the issue of the doctrine of the DivineEnergiesStGregoryPalamasansweredhiscriticsbyarguingforthehypostaticcharacterof thedivinevisionandthedeificationof thebodyGodisarealityalivingactuality(asenergeia)ThedivinelightishispresencePalamasinsistsontheimmanenceofthedivinevisiontheradianceofldquoaninvisible(aphanous)gloryrdquoToseeitistoseeGodrsquosactivepresenceintheworldHeistheTaboriclightandTheophanyistheappearanceorrevelationofGodintheworldPalamasborrowstheAreopagitenotionofldquospiritualsensation(pneumatikenaisthesin)rdquothatissensation infused by theHoly Spirit He describes it in terms of ldquoparticipation(methexis)rdquo ldquoreception(lepsis)rdquoandldquodivinization (ektheosis)rdquo66 ldquoMethexisrdquo isdynamic ldquoEktheosisrdquo impliesdivinization fromwithin ldquowhich is thesplendor(apagausma)ofdeified fleshrdquo (Tr IIiii18)67 Therefore according to Tsakiridouldquothemosttangibleinstanceoftheophanyisinthesaintrdquo68becausetheldquodeified(theourgesan)rdquobodiesofthesaintscanbeseenwithldquobodilyeyes(somatikoisopthalmois)rdquotransformed(metharmosamenon)andfilledwithaldquoradiantlight(lamprotetos)rdquo(cfTrIIiii920)Thisontophanyrepresenttheldquoaestheticfaceofbeingrdquo69ThatrsquoswhyStJohnClimacussaysthatldquoheisahesychastwhostrivesto

63TsakiridouIconsinTimePersonsinEternity5664TsakiridouIconsinTimePersonsinEternity15224665TsakiridouIconsinTimePersonsinEternity25266TrIiii1821cfTsakiridouIconsinTimePersonsinEternity25567TrIiii28ldquothatlightisnotsensible(aistheton)eventhoughtheApostlesweredeemedworthytoseeitwiththeirveryowneyesbutthroughanothernotsensible(aesthetike)powerrdquo

68TsakiridouIconsinTimePersonsinEternity25669VictorBychkovTheAestheticFaceofBeingArtintheTheologyofPavelFlorenskytransbyRPevearandLVolokhonsky(CrestwoodStVladimirrsquosSeminaryPress1993)

NICHIFORTĂNASE

confinetheincorporealinthecorporeal(asomatonensomati)atrueparadox(toparadoxon)rdquo70

In conclusion says Tsakiridou ldquowhat happens to light and beings intheophanyrecalls themovement thatgivesusenargeia Inenargeiaan interior(internalized)motion ispresent inthe imagethataccounts for itsvividnessAllinstances of enargeia are epiphanic but not all are theophanicrdquo71 For her thismeansthatanimagecanentertherealmoftheophanyaestheticallywithouttheneedofrepresentationorsymbolismbysimplybeingitself72Thepaintingitselfparticipatesintheophanyarealitiethatisbothtangibleandvisiblytranscendent

7IconsandtheTheologyofLightHesychasm is a monastic tradition of contemplative prayer that began

roughlyintheearlyfifthcenturyonMountSinaiHesychasticcontemplationwassometimesaccompaniedbyvisionsofthedivinelightThisconnecteditnaturallywiththetraditionofthetheologyoflightfromthewritingsoftheFatherssuchasGregoryofNazianzusEvagriusofPontusPs‐MakariosDiadochosofPhotikiMarktheAsceticIsaactheSyrianJohnoftheLaderMaximostheConfessorandGregorythe Sinaite73 The light is the main conceptual and theological focus of all thethemessyntesisTransfigurationasatheophanyandasarevelationoftheinnerlifeofGodthisvisualmanifestationofthetwonatureofChristtheusualpatristicviewthatthebodyofChristwasglorifiedbythegloryofhisdivinityTheiconofthe Transfiguration was the best possible iconographic portrayal of the twonaturesofChrist

ThejuxtapositionPalamitesndashiconoclastsallowGregorastotransposethewhole9thcideologicalsituation(asheunderstoodit)intothe14thcandmakeitseemup‐to‐dateandactualldquoIfHesychasm inGregorasrsquo interpretationwasnomorethanarenovatediconoclasmincombinationwithotherheresiesofold times ifPalamaswasahereticpar excellence (newAriusEunomiusandEusebius)GregorashimselfwouldnaturallybecomeanewconfessorTheodorosGraptos and Ioannes Kantakouzenos ndash a new impious tyrant Theophilos It seems

70PG881097BcfTrIii6SeeJohnChryssavgisIntheHeartoftheDesertTheSpiritualityoftheDesert Fathers andMothers (BloomingtonWorldWisdom 2008) 53‐61 And his bookabout the John Climacus From the EgyptianDesert to the SinaiteMountain (Abingdon NYRoutledge2004)101‐130

71TsakiridouIconsinTimePersonsinEternity25872TsakiridouIconsinTimePersonsinEternity26373JohnAnthonyMcGuckinStandinginGodrsquosHolyFireTheByzantineTradition(MayknollNewYorkOrbisBooks2001)109‐130

highly probable that Gregoras did have this picture inmindrdquo74 NikephorosrsquotestimonieswereemployedbybothpartiestoprovethattheiropponentswereguiltyoficonoclasmGregorasbecamethefirsttolayanaccusationoficonoclasm(iconoclastictheologyoftheTaborlight)PhilotheosKokkinosafterhavingquotedGregoraswhilecitingNikephorosbeginsrefutationinthe11thOrationagainstNikephorosGregoraswhereheevenconfessed that the teachingofGregorasandAkindynosmatchesinmanywaysthatofAriansandiconoclasts(IoannesItaloswasguiltyoficonoclasm)Lukhovitskijconclusionisthattheaccusationof iconoclasmoriginatedwithin the anti‐Palamite circles and at least on thefirststagesofthecontroversyitwereanti‐PalamiteswhoattackedandPalamiteswhowereforcedtodefendVLourieacuteexpressedanoppositeviewanti‐Palamiteswerehostile to sacred images since their teaching inevitablydeprivedGodrsquosenergiesof theability tobeactuallypresent in the icon thusPalamites actuallyrevealedtheirenemiesrsquohiddeniconoclasm75ThereforeldquoAssoonasthepartisansof iconveneration(IoannesDamaskenosNikephorosofConstantinopleTheodorosStouditesetc)and their spiritualheirs (PhotiosofConstantinople)establishedan inextricable theological link between iconoclasmand earlierChristologicalheresies a charge of iconoclasm became equal to an accusation of all thesepreviousblasphemiestakentogether(ArianismNestorianismDocetismetc)rdquo76Barlaam became the first to recognize the fundamental distinction betweentheAugustiniantheologyofthedivineessenceandthehesychastsrsquotheologyoftheuncreatedlightThelightbeheldbythehesychastsisidentifiedbyPalamaswith the light that shonearoundChristat theTransfiguration It isnota createdsymbolbuttheldquogarmentoftheirdeificationrdquoandaforetasteofthelightthatwill eternally illuminate the blessed (Triads i35 26)77 As shown by DavidBradshawitisinsearchingforatermsuitableforreferringbothtothelightoftheTransfiguration and to the ldquothings aroundGodrdquo thatPalamas introducestheconceptofenergeialdquoPalamasthusdrawstogetherunderthesingleconcept

74LevLukhovitskijldquoHistoricalMemoryofByzantineIconoclasminthe14thctheCaseofNikephorosGregorasandPhilotheosKokkinosrdquoinAestheticsandTheurgyinByzantiumedSergeiMarievandWiebke‐Marie Stock (BostonBerlinGoumlttingenWalterdeGruyter Inc 2013) 205‐230here224Thisclearly stated typologicalprincipleallowsGregoras touseantiarian antieunomianandantiiconoclasticsourcestorefutewhathecallsldquoPalamiteheresyrdquoFortheobsessionwiththe9thcduring theHesychastcontroversyon the iconographic level seeDKotoula ldquoTheBritishMuseumTriumphofOrthodoxy Iconrdquo inByzantineOrthodoxies edA Louth andACasiday(AldershotAshgateValorium2006)121‐130

75LukhovitskijldquoHistoricalMemoryofByzantineIconoclasminthe14thcrdquo21676LukhovitskijldquoHistoricalMemoryofByzantineIconoclasminthe14thcrdquo20577The light is infact theeternalanduncreatedgloryofGodldquoGodwhileremainingentirely inHimselfdwellsentirelyinusbyHissuperessentialpowerandcommunicatestousnotHisnaturebutHispropergloryandsplendourrdquo(Tri323)

NICHIFORTĂNASE

of energeia a number of themes that previously had existedmore or less inisolationtheuncreatedlightthelsquothingsaroundGodrsquotheCappadocianteachingon the divine names and the Pauline and Cappadocian understanding of theindwelling of the Holy Spiritrdquo78 Through the energies of God we know thebeauty and splendour of God Anita Strezova says that Palamas instigated alsquonewChristocentrichumanismrsquofoundedonthehesychastconceptsoftheosissynergiaandtheologialdquoThisapproachtotheissueofexperienceofGodimpliedthebasicanthropologicalpresuppositionthatmanwascapableoftranscendinghisownnatureaswellasthemaintheologicalprinciplethatGodndashevenwhenhecommunicateshimselfndashremainstranscendentrdquo79Intermsofsymbolism importantnoveltieswere the introduction of complexmandorla the appearance of eightraysoflighttheappearanceoftheΌΏΝ(lsquoIamwhoIamrsquo)monogramonthehaloofChristandtheintroductionofthree‐dimensionalrainbows80

The icon of the Transfiguration was the best way to traslate intoimagery the hesychastic views on the uncreated light The apostle aremorethanmerewitnesses to the event they dynamically perceive the glory of ChristMoreovertherepresentationofthemountainisalmostpersonalizedandithastodowiththesignificanceoftheasceticascentTheldquohesychasticrdquomandorlaappearsinthefourteenth‐centurychurchesofMistrainanilluminationfromthemanuscriptoftheemperor‐monkJohn(Ioasaph)VIKantakouzenosThismagnificentmandorlawithorwithoutraysconsistsoftwosuperimposedconcavesquaresactuallyasquareandarhombusndash insideacircleAndreasAndreopoulas identifiedtheTransfigurationasarevelationoftheTrinityldquoItispossiblethoughthatOrthodoxiconographywanted to represent the Father alone as the circle that has nobeginningorendandthetwoothershypostasesasrectanglesinordertoexpresstheEasternreactiontotheWesternadditionofthefilioquetotheNiceneCreedrdquo81MoreovertheprecisepositioningofChristinthecircleremindsusofChristrsquos

78DavidBradshawAristotleEastandWestMetaphysicsandtheDivisionofChristendom (CambridgeCambridgeUniversityPress2004)237‐238

79AnitaStrezovaHesychasmandArtTheAppearanceofNewIconographicTrendsinByzantineandSlavicLandsinthe14thand15thCenturies(CanberraAustraliaTheAustralianNationalUniversityPress2014)5162

80 Strezova Hesychasm and Art 73‐75 The painted surfaces were illuminated with whitestrokes(onthefaceneckandhands)representingtheraysofthedivinelightAlsotheimageofTheotokos(theMotherofGod)theLife‐GivingSpringappearedinthe14thcenturyThustheAkathistHymnattheTrinityChurchCosiasymbolisesPalamasrsquosconceptsregardingtheroleoftheVirgininthehistoryofsalvationSheisendorsedwithacomplexmandorlathatiscommonly reserved for Christ (this also testifies the role of Theotokos in salvation arepresentative of those who acquired true vision of light) According to the teaching of StGregoryPalamasshehasinfactbroughtthelightintotheworld

81AndreopoulosMetamorphosisp231

wordsldquoIamin theFatherandtheFather is inmerdquo(Jn1410)TheophanestheGreekfollowsandcompletestheByzantinehesychastictypebysomedetailesthatrefertohesychastictheologydirectlysuchastheraysoflightandtheunusualilluminationofMosesElijahandthethreeapostlesThetwointerpenetratingtrianglesexpressesthedownwardmovementoftheIncarnationandrevelationofthe divinity of Christ to humanity combinedwith the upwardmovement oftheasceticascentthedoctrineofthedivineandhumansynergyThisuniquemandorlagivesasenseofspiritualescalation through light toChristwho isthesourceoflightTheophanesdidsomethingrevolutionarytoindicateChristas the source of light ldquoThe body ofElijehMoses and the three apostles areilluminatednotonlyfromtheinsideasincustomaryinByzantineiconographybut also from the ouside in away that indicates Christ as the sources of thephysicallightThisishighlyunusualByzantineiconographyneverindicatesanysourcesoftheexternallightrdquo82TheraysemittingfromChristandreachingtheapostlesareintentionallyasymmetricalandtheyendatthefacesofPeterJohnand JamesTheophaneshere indicates that therayssymbolize1 the uncreatedenergiesofGod2thegracethatwasgiventothethreeapostlesfromChrist3 The operation of the Holy Spirit that allowed them to see Christ in hisdivinityTheraysendnotmerelyonthefacesbutspecificallyontheeyesof theapostleThuscoveredwiththebeautyofineffablegloryoftheSpiritapostlesldquobecomesalllightallfacealleyerdquo83(Hom12)becausethereisnopartofthesoulthatisnotfullofthespiritualeyesoflight

ThenthetheologicaljustificationofthecorrectapproachtothevenerationoficonsisfoundultimatelyintheteachingoftheEasternFathersondeification84ThisldquoperceptionrdquooftheparticipationoftheiconsintheuncreatedpurifyingandsanctifyingenergyofGod is so intense that theonlywayout is throughworshipthatisthroughactuallyturningtowardGod85

82AndreopoulosMetamorphosisp24783Pseudo‐MacariusTheFiftySpiritualHomiliesandtheGreatLetterTranslatedEditedandwithanIntroductionByGeorgeAMaloneySJPrefaceByKallistosWare(NewYorkMahwahPaulistPress1992)31

84LeonidasContosTheConceptofTheosisinGregoryPalamaswithacriticaltextofthelsquoContraAkindynumrsquo2vols (LosAngeles1963)SeealsoAlexisTorrance ldquoPrecedents forPalamasrsquoEssence‐EnergiesTheology intheCappadocianFathersrdquoVigiliaeChristianae63(2009)47‐70 andANWilliamsTheGroundofUnionDeification inAquinasandPalamas(OxfordOxfordUniversityPress1999)

85 Paul EvdokimovTheArtof the IconaTheologyofBeauty (RedondoBeach CAOakwoodPublications1972)LeonidOuspenskyTheologyoftheIcon(CrestwoodNYStVladimirrsquosSeminaryPress1978)MichelQuenotTheIconWindowontheKingdom(CrestwoodNYStVladimirrsquosSeminaryPress1991)

NICHIFORTĂNASE

8ConclusionTheiconophilevenerationoficonsmaybesummarisedasfollowsThe

uncreated God imparts himself to his creatures in his uncreated glory orenergiesOnlythesaintsandtheangelsparticipateinthedeifyingenergiesofGod The illuminating energies are also participated in through the icon byvirtueoftheiconrsquoshypostaticidentitywithitsprototypeContactvenerationwiththeiconvehicleofthesedivineenergiescommunicatesthelattertotheveneratorhimselfinproportiontohisspiritualstateDenialofthepossibilityof participation in divine energies by means of the veneration of the iconsmeans the rejection of the Churchrsquos doctrine on the deification of humannatureBeholdingthehumanfaceofJesusChristwhoseldquoeyesarelikeaflameoffirerdquo(Rev218)theviewerseestheimageofGodreflectedinGodrsquosEternalImageStudyingthesignificanceoficonsisthebestwayforustounderstandthetheologyofexperienceTheiconemitsiconographiclightfrominsideThebodiesofthesaintsseemtobelitfrominsideVeryoftenthislightmakesthefacesandthebodiesofthesaintsseembrightalmosttransparentLightgivessubstace(hypostasis) to the iconsThis isnoordinary light is theUncreated lightof theSecondJerusalemThereforesaysAndreopoulosldquotheiconcertainlybelongstotheEastrdquo86 There are many questions that could help us to approach the divinerevelationwhatwasrevealedwhowasrevealedwhoreceivedwhoparticipatedin the revelation and how did this revelation take place The TransfigurationdescribesdirectlytherevelationofthekingdomButthereisakeytounderstandthewholeeventthroughthis iconthebodyofChrist is lightChristextendshislightbeyondthephysicalbounderiesofhishumanbodyandbythissendingofthelightoftheFathertotheviewerldquoChristrsquosoutpouringofhisdivinityasportrayedinthe icon of the Transfiguration he Christ‐ifies thosewho step into his light andbecomespartofhisextendedbodyrdquo87ThetransitionfromthenarrativetothehesychasttypeisashiftofthefocusoftheicontotheexperienceofthedivinelightThere isadirectional flow fromtheapostles towardChristas theyareinvited to behold and participate in his glory The first who connect theTransfiguration specifically with theosis is St Andrew of Crete For him theTransfigurationistherevelationofthedeifiedhumanityofChrist

During the hesychast controversy St Gregory Palamas defended therealityofseeingavisionoflightattheculminationofintenseperiodofprayerThe light isnothing less than theuncreatedradianceofGodaccesible to the86AndreasAndreopoulosGazingonGodTrinityChurchandsalvationinOrthodoxThoughtandIconography(CambridgeJamesClarkeampCo2013)59

87 Andreas Andreopoulos This is My Beloved Son The Transfiguration of Christ (BrewsterMassachusettsParacletePress2012)83‐93

sensesThismanifestationofChristisnotsomethingexternaltoourselvesbutitispossibleonlybyhavingChristradiantwithinusAbbaPamboSisoesSilvanusSt Seraphimof Sarovweremenwhose radiancewas theproduct of inwardopenessForthemtheTransfigurationbecomesaninteriorexperienceInthefourteenthcentury thedistinction thatGregoryPalamasdrawsbetween thedivineessenceandactionsenergeiaiisofferedinordertoallowforthepossiblilityofthevisionofuncreatedlightwithoutatthesametimecompromisingthedivinetranscendence This light of Christ is coming fromwithin the ascetic as theradianceofGodhimself(butalsosheddingoutsidethebodyandconcentratedontheshiningfaceofthesaint)

TheldquoaestheticsofapophaticismrdquoisaniconoftheinvisiblebeautyaslightintheldquoshiningfacerdquooftheascetThereforethisldquoShiningFacerdquoChristology88isdevelopedinthetheologyoftheicon89

88 Bogdan G Bucur notes that ldquofacerdquo Christology one of the early building blocks for emergingChristian doctrine never became amajor player butwas replaced bymore precise vocabularyshapedbytheChristologicalcontroversiesof thethirdandfourthcenturiesSeeonthissubjectBogdanGBucurldquoTheDivineFaceandtheAngelsofthefaceJewishApocalypticThemesinEarlyChristologyandPneumatologyrdquoinApocalypticThoughtinEarlyChristianityedRobertJDaly(HolyCrossGreekOrthodoxSchoolofTheologyBakerAcademicGrandRapids2009)143‐153BucuroutlinedtheoccurrenceofldquofacerdquoChristologyinClementofAlexandriaAphrahatthePersiansageandinthesevenspiritsofthebookofrevelation

89AdirectexperienceofGodrsquospresence identifiedasldquouncreatedlightrdquo is foundinthetheophanicexperiencesInthisldquomysticalrealismrdquoofthedivine‐humancommunionGodismanifestingHimselfasabsolutelytranscendentandimmanentatthesametimeThistheologicaldescriptionofthelightofChristrsquosFaceconsisting indifferentviewsofGod isatheologyof facts Suchanldquoaestheticsofapophaticismrdquo(thebeautyofthebodyparticipatinginthelightofgrace)ldquovisiblerdquointhebodiesofascetics a theology of ldquobrightnessrdquo may explain also the spirituality of light founded in thecontemporarymonastictheology(SeraphimofSarovSiluantheAthoniteSophronySakharovorPaisiostheAthonite)Anthropo‐phanieasldquoaestheticsofapophaticismrdquoietheophanicexperienceofthepastandpresentldquoHolyFathersrdquoisalsoreflectedinmysticaltheologyofFatherStăniloaeby1)ldquointermediaryapophaticismrdquo2)ldquotransfigurationrdquooftheheart3)ldquoshiningfacerdquoofman4)ldquoFaceofChristrdquo(divineenergiesirradiatedinHishumanface)ForthisseemyrecentstudiesldquoOrthodoxSpirituality as lsquoAestheticsofApophaticismrsquo ndash anopendialoguebetween contemporarymonasticexperienceandspiritualtheologyofFatherDumitruStăniloaerdquoinMonahismulcreștinșilumeapost‐modernă ed Alexandru Ionitță amp Eacuteliane Poirot OCD Studia Oecumenica 11 (Cluj PresaUniversitarăClujeană2016)ldquoTheAestheticsofAsceticismlsquoThefeelingrsquo(aisthesis)oftheApophaticas Irradiance of the InnerPresence of Christ (Prolegomena for aDialoguebetweenAscetic andPhenomenology)rdquo Mitropolia Olteniei 5‐8 (2016) 149‐163 ldquoAesthetics Of ApophaticismTheChristophanyastheenipostaticLightofGodheadshiningofthefaceoftheasceticrdquoStudiiteologice2(2015)ldquorsquoTheShiningFacersquoandtherevealingParadox‐ManistheopathicThelightoftheFaceofChristdespiteitsuncreatedandincomprehensiblenatureisperceptiblebyhumansenses(purity‐illumination‐visionorκάθαρσις‐φωτισμὸς‐θέωσις)rdquoStudiiTeologia3(2015)ldquoBody(epsoma)andGloryLight(peooy)ApaAphouandtheHesychastic‐EucharisticturnoftheAnthropomorphitecontroversyrdquoinDumnezeu‐izvorulicircnţelepciunii teologieşieducaţieasceticălaSfințiiPărințiedDaniel Lemeni (Astra Museum Sibiu 2016) ldquoThe Splendour of the Deified Flesh Glorification

NICHIFORTĂNASE

REFERENCES

AlexandrinusAthanasiusVitaAntoniiPG26837‐976translJHNewmanStAthanasiustheGreatLifeofStAnthonytheGreat

httpwwwelpenororgathanasiusanthony‐lifeasppg=25[23042017]Alfeyev Hilarion St Symeon the New Theologian and Orthodox Tradition Oxford

OxfordUniversityPress2005AndreopoulosAndreasGazingonGodTrinityChurchandsalvation inOrthodoxThought

andIconographyCambridgeJamesClarkeampCo2013mdashmdashmdashMetamorphosisTheTransfiguration inByzantineTheology and Iconography

CrestwoodNewYorkStVladimirrsquosSeminaryPress2005mdashmdashmdashThisisMyBelovedSonTheTransfigurationofChristBrewsterMassachusetts

ParacletePress2012BarinaKaiserChristopherSeeingtheLordrsquosGloryKyriocentricVisionsandtheDilemmaof

EarlyChristologyMinneapolisFortressPress2014BellevilleLindaLReflectionsofGloryPaulrsquosPolemicalUseoftheMoses‐DoxaTradition

in2Corinthians31‐18NewYorkTampTClark1991BlackwellBenCChristosisPaulineSoteriologyinLightofDeificationinIrenaeusand

CyrilofAlexandriaTuumlbingenMohrSiebeck2011BradshawDavidAristotleEastandWestMetaphysicsandtheDivisionofChristendom

CambridgeCambridgeUniversityPress2004Brown PeterSocietyand theHoly inLateAntiquity Berkeley Los Angeles and London

UniversityofCaliforniaPress1989BrubakerLeslieldquoByzantineArtintheNinthCenturyTheoryPracticeandCulturerdquo

ByzantineandModernGreekStudies13(1989)23‐93Brubaker Leslie ldquoPerception and Conception Art Theory and Culture in Ninth‐century

ByzantiumrdquoWordandImage5(1989)19‐32mdashmdashmdashldquoImagemeta‐textandtextinByzantiumrdquoInHermeacuteneutiquedutextdrsquohistoire

orientation interpreacutetation et questions nouvelles edited by S Sato 93‐100TokyoNagoyaUniversity2009

(δεδοξασμένη) and Deification (θέωσις) into a Continuum of Theophaniesrdquo StudiaUniversitatisBabes‐BolyaiTheologiaOrthodoxa(SUBBTO)612(2016)105‐142ldquoShiningLightsheddingfromearthenvessels‐ChristologyoftheDesertFathersChristrsquosasceticinteriorizationsomaticexperienceandoutward luminosityrdquo (23rd InternationalCongressofByzantineStudies ‐Belgrade22‐27august2016forthcomingintheconferencevolume)ldquoBecomingalllightallfacealleyeInteriorlightofChristinthesaintspouredoutexteriorlyupontheirbodiesrdquoinEarlyChristianMystagogyandtheBody(NetherlandsCentreforPatristicResearchndashThirdInternationalCongressUtrecht30Augustndash1September2017forthcoming)AllthesestudiesofminethatconstitutetheworkofthreeyearsofresearchwillbeincludedinavolumetitledShiningFace‐anastheticsofApophaticism(theendof2017forthcoming)

Bucur Bogdan G ldquoThe Divine Face and the Angels of the face Jewish ApocalypticThemes in Early Christology and Pneumatologyrdquo InApocalypticThought in EarlyChristianityeditedbyRobertJDaly143‐153HolyCrossGreekOrthodoxSchoolofTheologyBakerAcademicGrandRapids2009

mdashmdashmdash ldquoTheDivineFaceandtheAngelsoftheface JewishApocalypticThemes inEarlyChristologyandPneumatologyrdquoInApocalypticThoughtinEarlyChristianityeditedbyRobertJDaly143‐153HolyCrossGreekOrthodoxSchoolofTheologyBakerAcademicGrandRapids2009

BychkovVictorTheAestheticFaceofBeingArtintheTheologyofPavelFlorenskytransbyRPevearandLVolokhonskyCrestwoodStVladimirrsquosSeminaryPress1993

CameronAverilldquoTheLanguageofImagesTheRiseofIconsandChristianRepresentationrdquoInTheChurchand theArts editedbyDWood1‐42Oxford OxfordUniversityPress1992

ChryssavgisJohnIntheHeartoftheDesertTheSpiritualityoftheDesertFathersandMothersBloomingtonWorldWisdom2008

mdashmdashmdashJohnClimacusFromtheEgyptianDeserttotheSinaiteMountainAbingdonNYRoutledge2004

ConstasMaximosTheArtofSeeingParadoxandPerceptioninOrthodoxIconographyLosAngelesSebastianPress2014

ContosLeonidasTheConceptofTheosisinGregoryPalamaswithacriticaltextofthelsquoContraAkindynumrsquo2volsLosAngeles1963

DagronGilbertldquoHolyImagesandLikenessrdquoDumbartonOaksPapers45(1991)23‐33DamasceneStJohnAnExactExpositionoftheOrthodoxFaitheditorPaulABoumlerSrVeritatis

SplendorPublicationsCreateSpaceIndependentPublishingPlatform2012Damascus JohnofHomily fortheFeastoftheTransfiguration inLightontheMountain

GreekPatristicandByzantineHomiliesontheTransfigurationoftheLordtranslatedbyBrianEDaleySJYonkersNewYorkStVladimirrsquosSeminaryPress2013

DuffPaulBMosesinCorinththeapologeticcontextof2Corinthians3LeidenBrill2015EphremtheSyrianHymnsNewYorkPaulistPress1989EvdokimovPaulTheArtoftheIconaTheologyofBeautyRedondoBeachCAOakwood

Publications1972GeroStephenldquoTheEucharisticDoctrineoftheByzantineIconoclastsrdquoByzantinische

Zeitschrift68(1975)4‐22GiakalisAmbrosiosImagesoftheDivineTheTheologyofIconsattheSeventhEcumenical

Council revised editionwith a ForewordbyHenryChadwick LeidenBostonBrill2005

GolitzinAlexanderbdquoldquoSuddenlyrdquoChristThePlaceofNegativeTheologyintheMystagogyof Dionysius Areopagitesrdquo In Mystics Presence and Aporia edited by MichaelKesslerandChristianShepherd8‐37ChicagoUniversityofChicagoPress2003

mdashmdashmdashEtintroiboadaltareDeiTheMystagogyofDionysiusAreopagitaThessalonikiPatriarchikonIdrumaPaterikōn1994

mdashmdashmdashMystagogyAMonasticReadingofDionysiusAreopagita1Cor316John1421‐23CollegevilleMinnesotaLiturgicalPress2013

NICHIFORTĂNASE

GormanMichael J InhabitingtheCruciformGodKenosis JustificationandTheosis inPaulsNarrativeSoteriologyGrandRapidsEerdmans2009

Gurtler GaryM ldquoPlotinus and Byzantine AestheticsrdquoTheModern Schoolman 66 (1988‐1989)275‐284

HafemannScottJPaulMosesandtheHistoryofIsraelTheLetterSpiritContrastandtheArgumentfromScripturein2Corinthians3TuumlbingenMohrSiebeck1995

JamesLizldquolsquoSeeingrsquosbelievingbutfeelingrsquosthetruthrsquoTouchandtheMeaningofByzantineArtrdquo In Images of the ByzantineWorld VisionsMessages andMeanings StudiesPresented to Leslie Brubaker edited by Angeliki Lymberopoulou Farnham UKAshgate2011

KitzingerErnstldquoTheCultofImagesintheAgebeforeIconoclasmrdquoDumbartonOaksPapers8(1954)81‐150

mdashmdashmdashTheArtofByzantiumandtheMedievalWestBloomingtonIndianaUniversityPress1976

Kline Meredith G Glory in ourMidst A Biblical‐Theological Reading of ZechariahsNightVisionsEugenORWipfampStockPublishers2001

Kotoula Dimitra ldquoThe British Museum Triumph of Orthodoxy Iconrdquo In ByzantineOrthodoxieseditedbyALouthandACasiday121‐130AldershotAshgateValorium2006

Koutras D N ldquoThe Essence of theWork of Art according to PlotinusrdquoDiotima 14(1988)147‐153

Kupp David DMatthews Emmanuel Divine presence and Gods people in the FirstGospelCambridgeCambridgeUniversityPress1996

Litwa M David ldquo2 Corinthians 318 and Its Implications for Theosisrdquo Journal ofTheologicalInterpretation(JTI)2(2008)

LukhovitskijLevldquoHistoricalMemoryofByzantineIconoclasminthe14thctheCaseofNikephorosGregorasandPhilotheosKokkinosrdquoInAestheticsandTheurgyinByzantiumeditedbySergeiMarievandWiebke‐MarieStock205‐230BostonBerlinGoumlttingenWalterdeGruyterInc2013

MaguireHenryldquoDisembodimentandCorporalityinByzantineImagesoftheSaintsrdquoIn Iconographyat theCrossroads editedbyBCassidy75‐83PrincetonNewJerseyPrincetonUniversityPress1993

mdashmdashmdashNectar and IllusionNature in Byzantine Art and Literature Oxford OxfordUniversityPress2012

mdashmdashmdashArtandEloquenceinByzantiumPrincetonNewJerseyPrincetonUniversityPress1994

mdashmdashmdashThe Iconsof theirBodies Saintsand their Images inByzantium Princeton NewJerseyPrincetonUniversityPress1996

Mathewes‐GreenFredericaTheJesusPrayerTheAncientDesertPrayerthatTunestheHearttoGodOrleansParacletePress2009

McGuckinJohnAnthonyldquoPerceivingLightfromLightinLight(Oration313)TheTrinitarianTheologyofGregorytheTheologianrdquoGreekOrthodoxTheologicalReview39(1994)7‐31

mdashmdashmdashStanding inGodrsquosHolyFireTheByzantineTradition Mayknoll New York OrbisBooks2001

mdashmdashmdash The Transfiguration of Christ in Scripture and Tradition SBEC 9LewistonQueenstonTheEdwinMellenPress1986

MeyendorffJohnChristinEasternChristianThoughtCrestwoodNYSVSPress1975Monfasani JohnGeorge of TrebizondABiography and a Study ofHisRhetoric and

LogicLeidenBrill1976NewmanCareyCPaulrsquosGlory‐ChristologyTraditionandRhetoricLeidenBrill1992Ochagavia JuanSJVisibilePatrisFiliusAStudyof IrenaeusrsquosTeachingonRevelation

andTraditionRomaePontInstitutumorientaliumStudiorum1964OrlovAndreiandGolitzinAlexanderldquoManyLampsareLightenedfromtheOneParadigmsof

theTransformationalVisioninMacarianHomiliesrdquoVigiliaeChristianae55(2001)281‐298

OuspenskyLeonidTheologyoftheIconCrestwoodNYStVladimirrsquosSeminaryPress1978PalamasGregoryTheTriadsEditedwithanIntroductionbyJohnMeyendorffTranslationby

NicholasGendlePrefacebyJaroslavPelikanMahwahNewJerseyPaulistPress1983

Patapios Archimandrite ldquoImages of the Invisible Beauty Plotinian Aesthetics andByzantineIconographyrdquoInTheSculptorandHisStoneSelectedReadingsonHellenisticandChristianLearningandThoughtintheEarlyGreekFatherseditedbyArchbishopChrysostomos of Etna 119‐130 Eugene Oregon Pickwick PublicationsWipfandStock2016

Perczel Istvaacuten ldquoTheChristologyofPseudo‐Dionysius theFourthLetter in itsDirectandIndirectTranslationrdquoLeMuseacuteon1173‐4(2004)409‐446

PlotinusTheEnneads translatedbyStephenMacKennaBurdettNewYorkPaul BruntonPhilosophicFoundation1992

Pseudo‐MacariusTheFiftySpiritualHomiliesandTheGreatLetterTranslatedEditedandwithanIntroductionbyGeorgeAMaloneySJPrefacebyKallistosWareNewYorkMahwahPaulistPress1992

QuenotMichelTheIconWindowontheKingdomCrestwoodNYStVladimirrsquosSeminaryPress1991

RenwickDavidAPaultheTempleandthePresenceofGodAtlantaScholarsPress1991RuniaDavidTPhiloinEarlyChristianLiteratureMinneapolisVanGorcumFortressPress

1993Stang Charles M Apophasis and Pseudonymity in Dionysius the Areopagite ldquoNo Longer Irdquo

OxfordNewYorkOxfordUniversityPress2012StrezovaAnitaHesychasmandArtTheAppearanceofNewIconographicTrendsinByzantine

andSlavicLands inthe14thand15thCenturiesCanberraAustraliaTheAustralianNationalUniversityPress2014

TănaseNichifor ldquoAesthetics of ApophaticismThe Christophany as the enipostatic Light ofGodheadshiningofthefaceoftheasceticrdquoStudiiteologice2(2015)

mdashmdashmdash ldquoBody (epsoma) andGlory Light (peooy) ApaAphou and theHesychastic‐EucharisticturnoftheAnthropomorphitecontroversyrdquo inDumnezeu ‐ izvorulicircnţelepciuniiTeologie şi educaţieascetică laSfințiiPărinți edited byDaniel LemeniAstraMuseumSibiu2016

NICHIFORTĂNASE

mdashmdashmdash ldquoOrthodoxSpiritualityas lsquoAestheticsofApophaticismrsquondashanopen dialogue betweencontemporary monastic experience and spiritual theology of Father DumitruStăniloaerdquoInMonahismulcreștinșilumeapost‐modernăeditedbyAlexandruIonitțăampEacutelianePoirotOCDStudiaOecumenica11ClujPresaUniversitarăClujeană2016

mdashmdashmdash ldquoShining Light shedding from earthen vessels ‐ Christology of the DesertFathers Christrsquos ascetic interiorization somatic experience and outwardluminosityrdquoIn23rdInternationalCongressofByzantineStudiesBelgrade2016forthcomingvolume

mdashmdashmdash ldquoThe Aesthetics of Asceticism lsquoThe feelingrsquo (aisthesis) of the Apophatic asIrradianceof the InnerPresenceofChrist (Prolegomena for aDialoguebetweenAsceticandPhenomenology)rdquoMitropoliaOlteniei5‐8(2016)149‐163

mdashmdashmdash ldquoThe Splendour of the Deified Flesh Glorification (δεδοξασμένη) andDeification (θέωσις) into a Continuum of Theophaniesrdquo Studia UniversitatisBabes‐BolyaiTheologiaOrthodoxa612(2016)105‐142

mdashmdashmdashbdquolsquoTheShiningFacersquoandtherevealingParadox‐ManistheopathicThelightoftheFaceofChristdespiteitsuncreatedandincomprehensiblenatureisperceptiblebyhuman senses (purity‐illumination‐visionor κάθαρσις‐φωτισμὸς‐θέωσις)rdquoStudiiTeologice3(2015)

mdashmdashmdash bdquoBecomingalllightallfacealleyeInteriorlightofChristinthesaintspouredoutexteriorly upon their bodiesrdquo In Early Christian Mystagogy and the BodyNetherlands Centre for Patristic Research Third International Congress Utrecht2017forthcoming)

TheSayingsoftheDesertFathersTheAlphabeticalCollectionTranslatedwithaforewordbyBenedictaWardSLGPrefacebyMetropolitanAnthonyofSourozhCistercianPublications 59 Kalamazoo Michigan The Institute of Cistercian StudiesWesternMichiganUniversity1975

TorranceAlexisbdquoPrecedentsforPalamasrsquoEssence‐EnergiesTheologyintheCappadocianFathersrdquoVigiliaeChristianae63(2009)47‐70

TsakiridouCorneliaA Icons inTimePersons inEternityOrthodoxTheologyand theAestheticsoftheChristianImageFarnhamAshgate2013

Viguier Philippe Paul‐Luc A Biblical Theology of the Glory of God Sun ValleyCaliforniaLexhamPress2012

WilliamsANTheGroundofUnionDeificationinAquinasandPalamasOxfordOxfordUniversityPress1999

WoodfinWarrenTTheEmbodied IconLiturgicalVestmentsandSacramentalPowerinByzantiumOxfordOxfordUniversityPress2012

WrightNicholasThomas ldquoReflectedGlory2Corinthians318rdquo InTheClimaxoftheCovenantChristand theLaw inPaulineTheology editedbyNTWright175‐192MinneapolisFortressTampTClarckLTD1991

ZizioulasJohnBeingasCommunionStudiesinPersonhoodandtheChurchCrestwoodNewYorkStVladimirrsquosSeminaryPress1997

MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE

ADRIANEUGENTRUȚĂ

ABSTRACTThisarticlecomprisesthecontributionsandtheoriginalexpressionsformulationsoftheRussiantheologianPaulEvdokimovinhiseffortstopresenttheessence of themystical life within the eastern tradition The current studygathersexplanationsrelatedtoapophatic theologyepektasis theknowledgeofGodthemysticalexperienceandtheintegrationofcultureintheecclesiasticalunderstandingKeywordsPaulEvdokimovmysticalexperienceOrthodoxtheology

Thepresentarticletriestocomprisethetheologicalexpressionsresultedfromthemaindirectionsofmysticalexperienceinorthodoxy inthemannertheywereperceivedbytheerudite theologianPaulEvdokimovaprominentmember of the Russian intelligentsia in Diaspora The novelty of this studyconsists of a progressive and logical inclusion of the traits that characterizetheexperienceofGodwithinthespaceofeasternChristianityinthewaytheywereportrayedovertimebythementionedtheologian

Theanalysisthatisprimarilycentredontheecstaticexperiencesofthespiritual life should not be considered a neo‐protestant approach (harismaticpentecostal)tofaithdevelopmentTheseexperienceshavetheirorigininthemysticallifeoftheChurchthoughtheeasterntraditionhasnevermadeacleardistinction between the dogma confessed by the Church ‐ ldquotheologyrdquo‐ and thepersonalexperienceofthesacramentsoftheChurch‐ldquomysticismrdquoldquoThetheologyismysticalandthemysticallifeistheologicalthisistheculminationof theologytheologypar‐excellencethecontemplationoftheHolyTrinityrdquo1

EvdokimovaddstotheiconoftheRussianChristianityaninnatemysticismoftheabsoluteyetbornfromthefoundingmomentsofthenationandthe faith

PhDCandidateBabes‐BolyaiUniversityFacultyofOrthodoxTheologyCluj‐NapocaRomaniaE‐mailevghenios88gmailcom

1PaulEvdokimovCunoașterealuiDumnezeuicircntradițiarăsăriteanătransVasileRăducă(BucharestHumanitas2013)159

ADRIANEUGENTRUȚĂ

amongwhichthemostimportantistheconversionofPrinceVladimirandtheentireRussiafollowedbytheabrogationofthedeathpenaltyldquoanextremeactforthatepochrdquo2andanextensivesocialreformcentredonChristianphilanthropy

We should alsomention here the Testament of VladimirMonomakhand the canonization of the first two Russian saints Boris and Gleb A firstmentionoftheircelebrationwasmadeon24thJuly1093whentheyofferedthemselves as martyrs who died a violent death after refusing the fratricidfightbetweenthemandtheirarmies3 TheseactionsorganicallygivebirthtoamysticalcharacteristicoftheRussiansoulwhichcreatesacertainapophatismldquoOrthodoxyhasnoneedtoformulate it has theneednot to formulaterdquo4 something that is found in thecontemplativeness of Andrei Rubliov and in the foundationwith the patronsaint of theHoly Trinity of Saint Serghie of Radonej5 The anamnesis of thistruthappearsinthewordsoftheMetropolitanFilaretofMoscowldquoThecreedisnotyoursaslongasyouhavenotexperienceditrdquo6 OverallwenoticeinEvdokimovapermanentreferencetoanextensivepatristic bibliography which allows him an authentic theological evolutiondeprivedofanydogmaticalschematismWethereforementionthefreshnessofadialoguebetweentheHolyScriptureandthemenofnoteoftheScripturewhichsummarisestheChristianexperience Thus the spiritual life developson threedirections human evil andGod‐likeEverychoiceordeed ispartofoneof theabovecategoriesOneofthebenefitsobtainedfromtheRussianOrthodoxtheologianswholivedintheWesternEuropewastheabilitytomakeacomparisonbetweenthetwotypesofspiritualitydividedbytimeandspaceIncorrectlytermedasmysticalexperienceby Paul Edvokimov the life of orthodoxy is in fact the life of orthopraxyldquoOrthodoxyspeaksofparticipationspiritualadvanceinlifeandtheosisButifamysticisalwaysanasceticthenisnrsquotanasceticalwaysamysticaswellrdquo7 A statement that deserves detailed analysis describes an antinomicand dialectical relation between God andman in which themanrsquos salutaryefforts to knowGod are not salutary from the viewpoint of an autonomouswilldirectedtoGodbutthroughco‐participationthusonlyGodrsquosworkinuscanbesalutary2PaulEvdokimovHristosicircngacircndirearusătransIonBuga(BucharestEdituraSymbol2001)453Ibid44‐454Ibid475Ibid486Ibid7PaulEvdokimovOrtodoxiatransIrineuIoanPopa(BucharestEdituraInstitutuluiBiblicșideMisiunealBisericiiOrtodoxeRomacircne1996)118

Regarded froma certain perspective this statement seems to be thebeginningofanargumentationinfavourofpantheismratherthanofanapologyofaChristiankindTheinteractionbetweengraceandsinneitherdisappearsnorappears in the absolute superhuman as only the Embodiment offers thehumanbeingthepossibilitytodiscoversomethingbothhumanlikeanddivinethatisaspiritual‐humanunionsimultaneousanddistinctiveinmanifestationoffering infinitepossibilities indescribableat thesame timeThat iswhy ldquoifwehavetosavesomethinginthisworlditshouldnotbenecessarythehumanbutGodrsquoslovebecauseHelovedusfirstrdquo8 TheexperienceofthislovecanbeunderstoodinOrthodoxythroughapneumatologythatalignsthemysteriesofaneasterntriadocentrisminwhichit is not the contemplated power that dominates the spirituality but thesourceoflifethatsupportsthemysteriesoftheecclesiasticalandpersonallifeAsfarastheparticipanttothereligiouslifesucceedsintransferringthemysteryofhispersonallifetohiscommunitylifethendeificationisachievedThistransferismade under the auspices of divine instinct called to arise life‐giving graceThisiswhatSaintGregoryofNyssadescribesinldquoLifeofMosesrdquotalkingaboutthethreeagesofthespirituallifeGodshowedHimselftoMosesinlight(διὰφωτός)thenHetalkedtohiminthecloud(διὰνέφελης)finallywhenMosesbecamefaultlesshecontemplatedGodindarkness(ἐνγνόφῳτograveνΘεograveνβλέπει)rdquo9 This is the main focus for us the epektasis10 Through cleanlinesstowardscontemplationindarknessEvdokimovobservestheunitaryinexpressibleandtransdiscursive11characteristicofspirituallifeintheexcellenceofitsultimateforms in the climaxof thedialoguebetweenGodandman Iconosofia canberegardedas a formof thisprocess aswell because it gives rise to teognosiathrough theunderstandingof the invisible thatappears tobe in thevisibleoftheiconicrepresentationdevoidoftheblushingofthehumanemotionsandfulloftheabsenceofdarknessofByzantineeternalizedlongfaces InthepastthecrowdswentinthewildernesstocontemplatetheStylitesldquotoengraveintheirmemoriesthepowerofspiritovermatter[]thentheycamebackwithclumsy

8Ibid1199 Sfacircntul Grigorie de Nyssa Scrieri Partea Icircntacircia trans Dumitru Stăniloae and Ioan Buga(BucharestEdituraInstitutuluiBiblicșideMisiunealBisericiiOrtodoxeRomacircne1982)

10Thiswordsummarizestheaspectsofekstasisandenstasisbythefactthatldquothesoulisoutofitself towards Another one and the Other one makes His place in the soul being moreinnermostforthesoulthanthemanrsquossoulitselfWhichexplainstheparadoxicalexpressionldquoTofindGodistocontinuallyseekforHimrdquoldquoTheManmovesforwardjustforthefactthathestoppedrdquoPaulEvdokimovFemeiașimacircntuirealumiitransGabrielaMoldoveanu(BucharestEdituraSophia2015)

11EvdokimovOrtodoxia120

ADRIANEUGENTRUȚĂ

drawingsprototypesoficonstorecallthegreatnessthatmancanreachrdquo12Onlyintheiconicsobrietyoftheprolongedbodiesandintentionallydarkenedfaceswasthesensualandmysticalerotism13specifictootherreligiousspacesdismissedThatiswhytheVenerationoftheCrossintheEastdoesnotmeantheworshipofthewoodmeantfortorturebuttherevelationoftheTreeofLifethatgrowsfromParadise TheRussian theologiannotes ldquoAs thepurposeof thisascent isΘεωρίατῆςὰγίαςΤριάδοςthemysticismofthelightaccomplishesitselfinthemysticismofthedarknessgnosisinsuper‐gnosisrdquo14 ThetruthreiteratedbySaintIsaactheSyrianremainsmoreimportantanditstatesthatthevisionofGodinanytangibleformrepresentsthevisionofour own imaginings This understanding does not suppress faith but itwillneverbeadirectorrealunderstanding15

This way of thinking endorses the apophatism knowledge throughignoranceanditprovestheimpossibilityofthehumanbeingtoknowtheessenceofGodWhoinHisdivinemercygivesustheover‐brightdarknessasapointofreceptivityandapproachThecloserGodistousthedarkerheisconcludesEvdokimov16This factallowsus tomakeanexerciseof intimacysomethingthatwewantthroughHisinitiativesecondedbyourwillGodisknownmorethroughthedarknessoftheabsencethanthroughthelightofthecertaintyorthefeelingThusldquotheekstasisthroughlaquoonersquosselfraptureraquoisonceagainreunitedwiththeenstasis(stayingintoonersquosself)whichmakesthemysticgiveuphimselfandtrusthimselftoGodrdquo17 This gives one the powerful sensation that knowing God culminateswithtotalsilenceTheintelligenceismuteThesensationisinterruptedldquoThetheognosisprevailsoverErosbutthistheognosiscannotbeexplainedIthappensandtheamazementspringsfromthesoulrdquo18

Beyond‐knowledgeisdeniedknowledgeofferedfromGodrsquostranscendencethatobscuresthelightbutWhoseimmanencecreatesdeificationItisEvdokimovwhonoticesthattheEmbodimentopenstheEucharistasintimateimplicationtowardstheacquisitionofgracewithoutthelattertoconductspecialcategories19

12EvdokimovFemeiașimacircntuirealumii10813Ibid12314EvdokimovOrtodoxia12015Ibid12116Ibid17Ibid12218EvdokimovFemeiașimacircntuirealumii12419DuetothisrealityofgraceourdoubtisrelatedtotheaffiliationofcertainsaintstocertainspecificsocialvocationswillthepatronsaintofchildrendrasticallyopposetothepatronsaintofthearmywhenitbombardsciviliansandchildrenonlytowinawarUnwillinglyweusetheinstrumentsofanideologicalfightbetweensaintsandweapproachtheridiculous

These two latter realities of direct knowledge of comprehensibilityandofdivinepresenceturnthemysticalunionintoapointofconvergenceofmutualrelationsbetweenGodandmanThetheologianadoptedbytheWesternWorldstatesthatldquothesoulentirelyfulfillsitsdestinyonlybysurpassingitselftowards the Other onerdquo in a synthesis that ldquokeeps its own antinomyrdquo20 Hecompares the western mysticism to the eastern one reminding us that thelatter helps us to know God through God in contrast to the Latin one thatidentifiesadirectrelationbetweenthesoulandGod21devoidoftheliberatingantinomyofthepatristicspirit Theproblemextendstotheoutsideexposureofthefaithcreatingthusaconflict between the contemplative state (specific for the Easterners) and thewesternactivismtranslatedintodifferentsocialandculturaldevelopments22 However themystical eros is structured by the dogma ldquoApart fromtheChurchthereisnomysticallifeThemysticallifereachesthepeakoffreedombut inwardly it is supported by the dogma experienced in theMysteriesrdquo23whichentailsdistancing from thedisorganisedpsychismsofdenominationsChristificationisnotaprocedureofsensualormentalimitationitistheintimateconnectionwithChristthroughtheHolySpiritThisexplainsthelackofstigmain the Eastern spirituality andwhich proves amental understanding of theimitation of Christ FollowingChrist implies becoming aChristophore and atthesametimeapneumatophore

The experience of God is not just about the feeling of His sufferinghumanityasitisemblematicallyportrayedinthewesternmysticisminsomesaintsrsquoautobiographiesormemoriesItistheResurrectionandnottheCrucifixionthatcrownstheworldandtheResurrectionbeginsbyentering thesealed tombfromwhicheternallifespringsThethornyissueistheremovalofanylyricismwhichthreatensaChristianrsquosspirituallifeItisoneofthereasonsthatjustifytheabandonmentofartforexamplenamelySophronySakharovrsquospaintingoutofthedesiretoconnectdirectlyandantinomicallytotheenergyofthegraceof theHolySpiritInmysticismartisnotadirectmeansofapproachingGodasitisthedirectimpedimentofHisdiscovery Themysticalprayerbyexcellence(LordJesusChristSonofGodhavemercyonmeasinner)confessestheHolyTrinitytheEmbodimentandtheabyss

20EvdokimovOrtodoxia12421Ibid22ThechargeofnotorietythatOrthodoxyslowsdownthedevelopmentofcivilizationasopposedtothecreativeactivismofwesternLatinitycanbesolvedbyappealingtothememoryofthehistoryathousandyearsago the situationwas exactly theopposite theEastwas the tipof the creativecivilizationwhiletheWestdelayeditsculturalimprovement

ADRIANEUGENTRUȚĂ

fromwhichthemystiqueinvokesthelife‐givingspiritItisinaccuratetocallitinvocation as theHoly Spirit is the one that prayswithin uswith unspokensighstoparaphraseabiblicalquoteThuswediscoverthetheophanicaspectoftheprayeroftheheartthatbalancesinthepresentoftheLordthemeaningoflifeanddeath That iswhy theekstasisasasignofmysticalstate isconsideredbySaintSymeontheNewTheologianasanldquooccupationofthenovicesandnotofthoseconsummaterdquo(PG143401B)EvenmoreinterestingistheremarkmadebySaintJohnofLycopoliswhosaidthatperformingmiraclesisnot anactionofthespiritbutofthepsyche(ldquoOrientaliaChristianardquo1201939p35) MoreoverlivinginGodisnotanover‐survivalitisanaturalwishforlifemorenaturalthantheordinaryanditsnaturalnessldquoHecomesunexpectedlyandwithoutminglingHemingleswithmeMyhandsarethehandsofamiserablebutwhen Imovemyhand it isallChristrdquo (Hymnsofdivine love) The hymn issimilartothepaulineexpressionldquoIknowamaninChristrdquo(IICor122)andwhichthrowsus intoconfusionaswe inevitablycompare iteither to theSymeonrsquosquote on ekstasis which interests only the novices or the biblical passagepresentingamanwhowascaughtuptothethirdheavenanepisodefromStApostlePaulrsquosspiritualbiography TheRussiantheologianreckonsthatldquotheraptureisnothingbutpersonalgraceatallindispensableandneversearchedrdquo24anditismuchmoreimportanttokeepinourspiritualmemorytheexpressionldquoIknowamaninChristrdquoasonethatdescribesthequintessenceofChristianlifeandwhichthroughtheSacramentofBaptism inaugurates sacramentalmysticism ldquonobody is amysticwithoutEucharistrdquo25AtthesametimeEvdokimovpatristicallyargues fortheagesofspiritualbecoming ldquoBaby Jesusgrowsupunderdifferent images following eachmeasureHemanifestsasachildasateenagerorasagrown‐uprdquo(SfGrigoredeNyssa‐ InCantOr IIIPG44828)basedonthepassagesldquothatChrist isformed in yourdquo (Gal 419) ldquountil we all reach unity in the faith and in theknowledgeoftheSonofGodaswematuretothefullmeasureofthestatureofChristrdquo(Ephesians413)

Inotherwordseachpersonrsquosspiritual journey isrelatedtothe intimatediscoveryofourChristtheSaviourrsquosspiritualageItmightbethecasethatasgrown‐upswediscoverChristonlyasanadolescentWherecanweplacemysticalekstasison this ladderof self‐discovery throughChristdiscoveryThe authenticanthropologyisthatofdivine‐humanityEmbodimentofChristbutwhereexactlyistheplaceofmysticalekstasisinthisChristiananthropology24PaulEvdokimovVacircrsteleviețiispiritualetransIonBuga(BucharestAsociațiafilantropicămedicalăcreștinăCHRISTIANA1993)210

25Ibid120

OneofthetraitsofadvancingonthepathofdiscoveringChrististhediscoveryof liturgical dimensionof history26 inwhich everydoxology ldquoredeemstimerdquo(Ef516)revealingtheeternityofpresentanditsdeedsandsuppressingtheburdenoftemporalfragmentationmeaningdeathldquoThemanofthehistorylivesoutoftimerdquo27hefeelsandchoosesthateverythinghedoesthismomentthemanthathemeetsrightnowtobemoreimportantunlikethemanwhowantsldquotokilltimerdquoandsolvehisproblemsinthefutureorpastonwhosefrontispieceitiswrittenEscape

ThespiritualmandoesnotescapeheknowsthatwhatseemstobeacarceralregimeistheantechamberofChristicentirenessinwhichthescentofthe life‐giving spirit feels extremely real ldquoThe liturgical liberation from theoppressionoftimesoppressioncausedbyitsnon‐existingdimensionsgivesrisetothepresenceofdivineinmanandallowshimtoacknowledgeitrdquo28Thisexplainswhy Mary Magdalene does not recognise Christ after His Resurrection shewaslookingfortheimageshehadinsideherandthusshecouldnotrecognisetheRisenLordItisalsothecasewiththetwoapostlesontheroadtoEmmausoroursituationatturningpointsandrebirth

Wecanconcludethatat leastonetypeofself‐liberation is the liberationfromthepastandadmissionintotheliturgicaltimeoftheeternityofthepresentthatintimatelydiscoversthetrueliberationGodrsquosentryinusThismaybetheredlineofoureffortthemysticekstasisorGodrsquosentryThemoreweliberateourselvesthemorewereceiveGodinourselvesThemoreweleaveourselvesthemorewediscoverChristthemoreourliberationfeelslikearapturethefreerwearetoattractChristinourselvesandtobecomedivinethroughgracendashbecauseweforcedGodtolivewithinusthemoreweforceHimtocomethemoreHecomeswithHisgoodnessandthusweunderstandthemysterythatneverleavingourselveswehavenotabandoned theessenceofourbeingandat thesametime our complete receiving of God in ourselves does not deny us ourordinarycharacteristic Anothertraitofthespirituallifeisthecontemplationoftheinexpressiblewhenthelightcanbeseenasbothobjectandmeansofvision29as theScripturetestifiesaboutMosesabouttheHolyTabernacletheHolyTransfigurationthemartyrdomofStStephentheconversionofStApPaulandinRevelationThereisaninextricableconnectionbetweentheTaborlightandtheParousialightandthelightofthefutureInthesamewayldquothenimbusofthesaintsin iconography

26Ibid21127Ibid21228Ibid29Ibid215

ADRIANEUGENTRUȚĂ

reveal the luminosityof theirbodiesasanonthologicalnaturalstaterdquo30 inananticipationthatincludestherealitiesofParousiaEventheangelsliveecstaticallythelightoftheKingofGloryasthesheepbecomesonewiththeSheperdrdquo31 TheRussiantheologiannotesthatldquothemysticsoulexpandsandspreadsinacosmicloveitassumestheuniversalevilgoesthroughtheagonyofGethsemaneandarrivesatanotherviewthatsurpassesanyjudgementrdquo32thatallmenaregoodandworthlovingThismotionofthesouldoesnotsignifyabstinenceorsweetnessofgracebuttheshiftfromfeartolove(IIn418)inwhichtheshadowislightdrunkennessissoberthefountainhaslivingwater(flowing)andthemovement is still ldquoThe multiple of gnosis makes room for uniqueness andsimplicityrdquo33 Movingthecentreofgravityofouranalysistowardssomebriefremarksthataccompanytherepresentativesoftheneo‐patristictheologyasEvdokimovpreceived them he notes in the theology of Father Gheorghe Florovski adeterminationtoreturnfromtheclassroomtothealtar34wheretheeconomyoftheEmbodimentofChristrestoresthebodyofChristthatistheChurchldquoHisjudgementsaresevereandoftenunjustrdquo35heconcludesVladimirLosskyispartofafirstremarkableattemptofneo‐patristicsynthesis36whileOlivierClementenrichesthethinkingofhismagister(Lossky)37

Father JeanMeyendorffandFatherAlexanderSchmemannproduceacollectionof articleson thePrimacyofPeter in theOrthodoxChurch38 on thelifeoftheSpiritintheChurchconfessingthetruthofecumenicityandveracityofasynodAntonieKartaciovmakesanintegrativestatementldquoAnynegationanyrefusalofsocialandpoliticalduty isaMonophysiteheresy ignoranceof thehumannatureofChristasinagainstIncarnationrdquo39withanimmediateconsequencethat theChristian faith cannot acceptany totalitarian regimeoranyneutralposition40ofsecularism

Bishop Cassian Bezobrazov addresses these socio‐theological thesesconsidering that any initiative to create a state according to evangelical

30Ibid31EvdokimovFemeiașimacircntuirealumii12832EvdokimovVacircrsteleviețiispirituale215‐21633EvdokimovFemeiașimacircntuirealumii12734EvdokimovHristosicircngacircndirearusă22935Ibid23036Ibid231‐23337Ibid23038Ibid23439Ibid23640Neutral at least declaratively as any option is the option of subjectivity and not that ofobjectivityofknowledgeandaction

laws is doomed to fail thus rather opting for apermanent testimony likethatofMartyrs41Equallyrealisticishisperspectiveonbiblicalhermeneuticsand inspirationof the textsof theSacredScripture so that ldquothosewhodonotbelieve intheResurrectionofChristas it is livedintheChurch foundintheLiturgyproclaimedintheCreedwillneverbeabletoproperlyreadtheBiblerdquo42 Whenotherswrite aboutPaulEvdokimov they recognise inhim theprovidence of the integration of human culture in ecclesiastical understandingliketheoverthrowofJungrsquosstatementwhosawinChristtheimageoftheSelfinthemorespecificenunciationtotheeasternmysticismthattheSelfistheimageofGodTherequirementofastateofpsycho‐synthesisintheHolySpirittargetstheintegrationofeverybeinginthelight43 thusthesymbolicunderstandingof theeschatological revelationof the feminine is born inwhich the Spirit and thediscovery of the ldquoviscera of the forgivenessrdquo44 of God move cvasi‐feminineconsolingrevealingembodied45Thiswillbemostlyseen inWomanandtheSalvationof theworld when he uses the psychological concept of archetypeandothertermsformulatedbyJung WhatweoverallattemptedtodointhisstudywastograduallydescribethepointsthatidentifytheexceptionalmysticexperienceintheChristianEastselectingthestatementsthatcontainthedifferentiatingnuancesoftheOrthodoxfaith The entire effort was animated by a dialogic perspective between theRevelationand the cultural receptionEvdokimovproposing a re‐foundationofcivilisationthroughaliturgicalexperienceofthehistorictime

REFERENCESCleacutement OlivierOrient‐OccidentDeuxpasseursVladimir Lossky etPaulEvdokimov

LaboretFides1rueBeauregardCH‐1204Genegraveve1985GrigoriedeNyssaSaintScrieriPartea IcircntacirciaTranslatedbyDumitruStăniloaeand

IoanBugaBucharestEdituraInstitutuluiBiblicșideMisiunealBisericiiOrtodoxeRomacircne1982

41EvdokimovHristosicircngacircndirearusă23742Ibid239‐24043OlivierCleacutementOrient‐OccidentDeuxpasseursVladimirLosskyetPaulEvdokimovLaboretFides1rueBeauregardCH‐1204(Genegraveve1985)125

44Inoriginalbdquodesentraillesdemiseacutericorderdquo45Ibid

ADRIANEUGENTRUȚĂ

Evdokimov PaulCunoașterea luiDumnezeu icircn tradiția răsăriteană Translated by VasileRăducăBucharestHumanitas2013

mdashmdashmdashHristosicircngacircndirearusăTranslatedbyIonBugaBucharestSymbol2001mdashmdashmdashOrtodoxia Translated by Irineu Ioan Popa Bucharest Institutului Biblic și de

MisiunealBisericiiOrtodoxeRomacircne1996mdashmdashmdashFemeiașimacircntuirealumiiTranslatedbyGabrielaMoldoveanuBucharestSophia

2015mdashmdashmdashVacircrsteleviețiispiritualeTranslatedbyIonBugaBucharestAsociațiafilantropică

medicalăcreștinăCHRISTIANA1993

SUBBTO62no1(2017)227‐228

BOOKREVIEWS

IrinaGorainoffSfacircntulSerafimdeSarovConvorbireacuMotovilov[SaintSerafimFromSarovTheConversationWithMotovilov]TranslatedinRomanianbyHisEminenceAndreiAndreicuţ

(Cluj‐NapocaRenaştereaPublishingHouse2016)

Despite being such an important fig‐ure for the Orthodox Theology SaintSeraphim of Sarov is not very wellknown in Romania Many of the worksdedicatedtohimareinfactpopularisingbooks1 anda lot of themaredifficult tofindtodayThatiswhythetranslationofIrina Gorainoffrsquos book dedicated to theconversationbetween theRussian Saintand Motovilov his disciple representssuchanimportanteventforusItbringstheSainttotheattentionofthecontem‐poraryresearchanditoffersthegeneral

1GheorgheBăbuţSfacircntulSerafimdeSarov şiSfacircntulNilSorschindashcuvinteduhovniceşti(SaintSerafimfromSarovandSaintNilSorschindashspiritualwords)(OradeaRomanian Pilgrim Press 1991) ArchimandriteDosoftei Morariu Sfacircntul Serafim de Sarov ndash viaţanevoinţeleşiicircnvăţăturilehis lifestrugglesandteach‐ings 2nd edition edited by Archimandrite IoanichieBălan (Vacircnători Sihăstria Monastery Press 2004)Michel Evdochimov Să ne rugăm 15 zile cu SfacircntulSerafimdeSarov(Letspray15thdaysvithSaintSer‐afim from Sarov) translated inRomanian LanguagebyMăriuca Alexandrescu (Bucharest Sophia Press2010) Saint Serafim from SarovRacircnduielide viaţăcreştină (Ordinances of Christian life) translated inRomanian Language by Adrian Tănăsescu‐Vlas andXeniaTănăsescu‐Vlas(Bucharest‐AlexandriaSophiaPress‐ OrthodoxBookPress2007)OxanaTopor‐cean(ed)MinunileSfacircntuluiSerafimdeSarovndashdinicircnsemnărilecălugărilorMănăstiriiSarov(Themiraclesof Saint Serafim from Sarov ndash from the notes of themonksfromSarovMonastery)(Bucharest‐AlexandriaSophiaPress‐OrthodoxBookPress2009

public the possibility to find out moreaboutFatherSeraphimhisideasandhisactivityanditreturnsanimportantdoc‐umenttothehistoriographicalresearch2

The book is accompanied by a shortforeword written by His Eminence An‐dreiMetropoliteofClujMaramureşandSălajArchbishopofVadFeleacandClujwho highlights the fact that Saint Sera‐phimrsquoswordsThegoalofChristianlifeistheacquisitionoftheHolySpirit3areasvalidasevertodayandspeaksofvariouswaysinwhichtheycanbeappliedAfterashortpresentationofhisbiography(p56)hisEminencenotes

About the work of the Holy Spiritgrace the following comparison is veryillustrative the sinner is like a piece ofrusty iron spreading no light and noheatWhen the piece of iron is put intofire it is cleanedof its rustand it startsspreading light and warmth so that inthe end you canrsquot tell the difference be‐

2 This isbecauseMotovilovrsquosnoteswhereoffered toSergheiNilusbyhiswife72yearsaftertheconversa‐tion and whichmakes it very important even as ahistorical document Cf Irina Gorainoff Sfacircntul Ser‐afim de Sarov Convorbirea cuMotovilov (Saint Ser‐afim from Sarov The conversation with Motovilov)translatedinRomanianbyHisMostHolinessAndreiAndreicuţ(Cluj‐NapocaRenaştereaPublishingHouse2016)p683Ibidemp14

BOOKREVIEWS

tweentheironandthefireThelightandheat do not belong to the nature of theironbuttothatofthefireitselfItisthesameforthesinnerfullofldquorustrdquoEnter‐ing the fire of the Holy Spirit living inChrist through the Sacraments he getsridoftherustofsinsandbecomesGod‐bearerspreadingspirituallightandheataroundhim4

Theforewordisthenfollowedbytheconversation between Saint Seraphimand his disciple divided according tovarioustopicsthepurposeofthehumanlife (p 10‐11) the receivingof theHolySpirit(pp14‐19)theprayer(p20)theprayer and the Holy Spirit (p 22‐25)seeing God (p 29‐31) the creation andtheancestralsin(p32‐37)etcTheSpir‐itualmasteroffersMotovilovargumentsfromtheOldandtheNewTestament inorder to convincehimabout the ration‐ality and the truthofhisassertionsbuthe doesnrsquot just quote from the HolyScripture but also speaks of his ownspiritualexperienceWearereproducingbellowaparagraphwhich explainshowwhen theHoly Spirit comes the faithfulneeds to listen and contemplate ratherthankeeppraying

By praying we become worthy ofmeetingHimour lifegiverandSaviourBut we should pray only until the HolySpirit descends upon us and gives usheavenly grace When He comes wemust stop praying Indeed what wouldbe the purpose of saying come anddwell in us and cleanse us from all un‐cleanness and save our soulswhenHe

4HisHolinessAndreiAndreicuţSaintSerafimfound‐edthesenseoflifeinIrinaGorainoffSfacircntulSerafimdeSarovConvorbireacuMotovilov (SaintSerafim fromSarovTheconversationwithMotovilov)translatedinRomanianbyHisHolinessAndreiAndreicuţ(Cluj‐NapocaRenaştereaPublishingHouse2016)p7‐8

has already come as an answer to ourcallasananswertoourthirstforHimIwillgiveyouanexampleLetusassumethatyou invitedmetoyourhouseandIcameasananswertoyourinvitationbutyoualthoughIamalreadywithyouyoukeepsayingCometome Iwouldcer‐tainlysayWhatishappeningwithhimThis is madness I came and he keepscallingmeThesamethinghappenswiththeHolySpirit5

Forthosewhodidnthavetheexperi‐enceofthemeetingGodthesewordsarebeyond comprehension Saint Seraphimobviouslyexperienced thepresenceandtheworkoftheGraceof theHolySpiritLateronthedisciplewillunderstandhismaster better having himself a similarexperienceasananswertohisprayers6

WritteninanaccessiblelanguageandbeautifullytranslatedtheIrinaGorainoffrsquosbook is both an interesting read and apossibletopicanacademicresearchthatwould certainly be useful for the con‐temporaryscholar

MAXIMMORARIUBabes‐BolyaiUniversity

5IrinaGorainoffSfacircntulSerafimdeSarovConvorbireacuMotovilov(SaintSerafimfromSarovTheconversa‐tionwithMotovilov)p246ThismomentisdescriptedwithallhisdetailsinthebookSeeIbidempp52‐60

SUBBTO62no1(2017)229‐230

BOOKREVIEWS

ProtosDrBenedictVesaPersonalităţiduhovniceşticontemporane[Contemporaryspiritualpersonalities]1stvolume

(Cluj‐NapocaRenaşterea2016)

The contemporary Orthodox Theo‐logical research needs works that pro‐videanoverviewof themost importantbiographies and works in the Christianspace and that creates bridges amongdifferent faithsNow thisneed ispartlyfulfilledbythe firstvolumefromthese‐riesContemporaryspiritualpersonalitieswrittenbyFatherBenedictVesa

Theauthorwell‐known in theRoma‐nianTheologicalresearch1providesalistof 24 biographies of contemporary per‐sonalitiesfromtheOrthodoxCatholicandProtestant space highlighting the defin‐ingelementoftheirlivesThusinanunu‐sual presentation the reader discoversgathered together Orthodox Saints JohnofKronstadt(p37‐44)NectariosofAegina(p45‐52)NicholasVelimirović(p69‐76)MariaSkobtsova(p77‐84)PorphyriostheKapsokalyvite(pp133‐140)JohnJacobofNeamţ(p(149‐156)PaisiosofMountAthos

1ThroughbookssuchasValentinVesaCacircntacircndmileleDomnuluiScurtă introducereicircnTeologiaSfacircntuluiIsaac(SingingGodmerciesShortintroductioninSaintIsaactheSyrians Theology (Alba‐Iulia Reicircntregirea PublishingHouse2010)ValentinVedaTheExperientialTheologyoftheSaintsand itsecumenicalroleStIsaactheSyriacandStTheacuteregraveseofLysieuxComparativestudy(Alba‐IuliaReicircntregirea Publishing House 2011) Valentin VesaCunoasterea lui Dumnezeu la Sfacircntul Isaac Sirul (TheKnowledgeofGodatSaintIsaactheSyrian)(Cluj‐NapocaRenaştereaPublishingHouse2013)

(p205‐212)CatholicSaintsTheacuteregraveseoftheChild Jesus (p 61‐69) Maximilian Kolbe(pp 93‐100) Teresa of Calcutta (p 141‐148) Pier Giorgio Frassati (p 197‐204)FaustinaKowalska (p 125‐132) orChiaraLubich(p181‐188)andProtestantspiritualpersonalities like Dag Hammarskjoumlld (p117‐124)Eachtitlecontainsthenameofthe spiritual character and one of hisherimportantqualitieswhichisthenanalysedinthepresentationThereforewhentheauthorspeaksaboutSaintJohnofKronstadthehighlightstheimportanceoftheLiturgyinhisspirituality(p37)whenhespeaksaboutSaintMariaSkobtsovahehighlightshermundane apostolate (p 7) when hepresentsMaximilianKolbehespeaksabouthisapostolateof lovemanifestedinmartyr‐dom (p 93) when he speaks about DagHammarskjoumlldheemphasisesthewayinwhichinhislovethepoliticalcareerandthemystiqueof faith interacted (p117)andso

ThebookcontainsaforewordwrittenbyHisEminenceAndreiMetropolitanofClujMaramureşandSălaj(p5)wherehehighlights the importance of spiritualmodels for todayrsquos society and speaksabout the importanceof theSpiritualFa‐thernowadaysThen inhis foreword(p7‐11) the author himself explains thereasonsbehindhisapproach

BOOKREVIEWS

This volume simply wants to high‐light the incredible power that the peo‐pleofGodhave inpreaching theGospelbylivingitandasaconsequenceinthecreation of a beautifulworld I have se‐lected 24 personalities all contempo‐rarytoenlightenourpersonallivesWeneed models and they do exist Theretheyareincontemporaneity(p9)

After this foreword father Benedictdedicates twochapters toHisEminenceAndrei His Spiritual Father (p 15‐35)highlightingtheparticularaspectsofhisthinkinghismodelsandhissensibilitiesThen hepresents eachpersonality in abeautiful presentation of several pageseach For the presentation the authorresorts to interesting books publishedespeciallyabroad2Howeverdespitethedocumentationanddespitethepresenceof footnotes for each presentation thebookcannotbeconsideredscientific re‐search but rather an interesting bookthat can be read by anyone curious tofindoutmoreaboutthemost importantpersonalitiesoftheChristianspiritualityofthe20thcentury

2 For example for Maria Skobtova he uses MotherMariaSkobtovaEssentialWritings(NewYorkOrbis2002)forMaximilianKolbeLuigiBorielloRafaelediMuroBrevestoriadelaspiritualitacristiana(MilanoAncora 2013) for Dag Hammarskjoumlld BernhardErlingAReadersGuidetoDagHammarsjkoldWay‐marksMinnesota StPeter2010)But at the sametime he never forgets tomentionRomanianworksdedicatedtothepersonalitiespresentedinthebookForexampleSaintJohnofKronstadtLiturghia‐cerulpepămacircnt(LiturgytheSkyontheEarth)translatedinRomanianLanguagebyFrIoanIcăjr(SibiuDe‐isis2002)SaintNectarieofEghinaMoralaCreştină(ChristianMorals) (Iaşi Doxologia 2013) or SaintNicolasVelimiroviciRăspunsurilaicircntrebărilelumiideazi(Answerstothetodaysworldquestions)(Bucha‐restPredania2008)

Written in an accessible language andhavingabeautifuldesignandan interest‐ingcontentfatherBenedictrsquosbookwhichof course is not addressed to Orthodoxfundamentalists but to open‐minded be‐lievers is an interesting contribution thatspeaksabouttheimportanceofmodelsandtriestoemphasiseafewexamplesfromallChristiandenominations

0_cover1

0_editorial board_1_2

00Contents_3_4

01Ionita_5_16

02Rentel_17_27

03Kuzma_29_38

04Persa_39_72

05Marga_73_82

06Goreanu_83_102

07Jovic_103_114

08Vlaicu_115_130

09Persa_131_158

10Roman_159_170

11Vesa_171_186

12Tanase_187_216

13Truta_217_226

14BookReview_Morariu_227_228

15BoolReview_Morariu_229_230

STUDIAUNIVERSITATISBABEŞ‐BOLYAI

THEOLOGIAORTHODOXA

Vol62No1(June2017)

EXECUTIVEEDITORS

EDITORIALBOARD

EDITORIALASSISTANT

PROOFREADERS

Thematic issue

CONTENTS

BookReviews

VIORELIONIȚĂ

REFERENCES

ALEXANDERRENTEL

12Twopositions

ALEXANDERRENTEL

124Sobornost

ALEXANDERRENTEL

21ConsensusofFaith

ALEXANDERRENTEL

4TheRuleandPractice

ALEXANDERRENTEL

41AWayForward

42Conclusion

REFERENCES

ANDRZEJKUŹMA

OrthodoxDiaspora

ANDRZEJKUŹMA

Autonomy

ANDRZEJKUŹMA

REFERENCES

RĂZVANPERȘA

REFERENCES

RĂZVANPERȘA

Webpages

RĂZVANPERȘA

IRIMIEMARGA

ChurchSynodality

IRIMIEMARGA

8Ibid67

IRIMIEMARGA

18Ibid423

19Ibid

IRIMIEMARGA

REFERENCES

VENIAMINGOREANU

Preliminaries

VENIAMINGOREANU

Conclusions

REFERENCES

VENIAMINGOREANU

RASTKOJOVIC

FastingandEucharist

RASTKOJOVIC

GREATCOUNCIL

PATRICIUDORINVLAICU

Paragraph2fstates

PATRICIUDORINVLAICU

REFERENCES

PATRICIUDORINVLAICU

RĂZVANPERȘA

(2016)

RĂZVANPERȘA

Iusvigens

24Ibid62

REFERENCES

NICHIFORTĂNASE

REFERENCES

NICHIFORTĂNASE

ADRIANEUGENTRUȚĂ

25Ibid120

ADRIANEUGENTRUȚĂ

SUBBTO62no1(2017)227‐228

BOOKREVIEWS

SUBBTO62no1(2017)229‐230

BOOKREVIEWS

0_cover1

00Contents_3_4

01Ionita_5_16

02Rentel_17_27

03Kuzma_29_38

04Persa_39_72

05Marga_73_82

06Goreanu_83_102

07Jovic_103_114

08Vlaicu_115_130

09Persa_131_158

10Roman_159_170

11Vesa_171_186

12Tanase_187_216

13Truta_217_226

EXECUTIVEEDITORS

EDITORIALBOARD

EDITORIALASSISTANT

PROOFREADERS

Thematic issue

CONTENTS

BookReviews

VIORELIONIȚĂ

REFERENCES

ALEXANDERRENTEL

12Twopositions

ALEXANDERRENTEL

124Sobornost

ALEXANDERRENTEL

21ConsensusofFaith

ALEXANDERRENTEL

4TheRuleandPractice

ALEXANDERRENTEL

41AWayForward

42Conclusion

REFERENCES

ANDRZEJKUŹMA

OrthodoxDiaspora

ANDRZEJKUŹMA

Autonomy

ANDRZEJKUŹMA

REFERENCES

RĂZVANPERȘA

REFERENCES

RĂZVANPERȘA

Webpages

RĂZVANPERȘA

IRIMIEMARGA

ChurchSynodality

IRIMIEMARGA

8Ibid67

IRIMIEMARGA

18Ibid423

19Ibid

IRIMIEMARGA

REFERENCES

VENIAMINGOREANU

Preliminaries

VENIAMINGOREANU

Conclusions

REFERENCES

VENIAMINGOREANU

RASTKOJOVIC

FastingandEucharist

RASTKOJOVIC

GREATCOUNCIL

PATRICIUDORINVLAICU

Paragraph2fstates

PATRICIUDORINVLAICU

REFERENCES

PATRICIUDORINVLAICU

RĂZVANPERȘA

(2016)

RĂZVANPERȘA

Iusvigens

24Ibid62

REFERENCES

NICHIFORTĂNASE

REFERENCES

NICHIFORTĂNASE

ADRIANEUGENTRUȚĂ

25Ibid120

ADRIANEUGENTRUȚĂ

SUBBTO62no1(2017)227‐228

BOOKREVIEWS

SUBBTO62no1(2017)229‐230

BOOKREVIEWS

0_cover1

00Contents_3_4

01Ionita_5_16

02Rentel_17_27

03Kuzma_29_38

04Persa_39_72

05Marga_73_82

06Goreanu_83_102

07Jovic_103_114

08Vlaicu_115_130

09Persa_131_158

10Roman_159_170

11Vesa_171_186

12Tanase_187_216

13Truta_217_226

Thematic issue

CONTENTS

BookReviews

VIORELIONIȚĂ

REFERENCES

ALEXANDERRENTEL

12Twopositions

ALEXANDERRENTEL

124Sobornost

ALEXANDERRENTEL

21ConsensusofFaith

ALEXANDERRENTEL

4TheRuleandPractice

ALEXANDERRENTEL

41AWayForward

42Conclusion

REFERENCES

ANDRZEJKUŹMA

OrthodoxDiaspora

ANDRZEJKUŹMA

Autonomy

ANDRZEJKUŹMA

REFERENCES

RĂZVANPERȘA

REFERENCES

RĂZVANPERȘA

Webpages

RĂZVANPERȘA

IRIMIEMARGA

ChurchSynodality

IRIMIEMARGA

8Ibid67

IRIMIEMARGA

18Ibid423

19Ibid

IRIMIEMARGA

REFERENCES

VENIAMINGOREANU

Preliminaries

VENIAMINGOREANU

Conclusions

REFERENCES

VENIAMINGOREANU

RASTKOJOVIC

FastingandEucharist

RASTKOJOVIC

GREATCOUNCIL

PATRICIUDORINVLAICU

Paragraph2fstates

PATRICIUDORINVLAICU

REFERENCES

PATRICIUDORINVLAICU

RĂZVANPERȘA

(2016)

RĂZVANPERȘA

Iusvigens

24Ibid62

REFERENCES

NICHIFORTĂNASE

REFERENCES

NICHIFORTĂNASE

ADRIANEUGENTRUȚĂ

25Ibid120

ADRIANEUGENTRUȚĂ

SUBBTO62no1(2017)227‐228

BOOKREVIEWS

SUBBTO62no1(2017)229‐230

BOOKREVIEWS

0_cover1

00Contents_3_4

01Ionita_5_16

02Rentel_17_27

03Kuzma_29_38

04Persa_39_72

05Marga_73_82

06Goreanu_83_102

07Jovic_103_114

08Vlaicu_115_130

09Persa_131_158

10Roman_159_170

11Vesa_171_186

12Tanase_187_216

13Truta_217_226