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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
The Holy and Great Council (2016)
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
Varia
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
6
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
7
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
8
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
9
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
7SeeIonitaTowards182
VIORELIONIȚĂ
10
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
11
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
12
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
13
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
14
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
15
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
16
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)
SUBBTO62no1(2017)17‐27DOI1024193subbto2017102
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
18
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
19
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
20
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
21
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
22
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
23
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
24
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
25
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
26
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
27
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
SUBBTO62no1(2017)29‐38DOI1024193subbto2017103
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
30
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
31
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
32
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
33
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
34
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
35
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
36
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
37
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
38
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
SUBBTO62no1(2017)39‐72DOI1024193subbto2017104
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
40
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
41
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
42
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
43
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
44
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
45
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
46
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
47
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
48
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
49
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
50
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
51
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
52
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
53
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
54
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
55
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
56
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
57
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
58
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
59
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
60
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)
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
61
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
62
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
63
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
64
RegardingtheissuesthatIhaveraisedtheCouncilofCreteisintotalaccordancewiththeCanonicalTraditionoftheOrthodoxChurch
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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
AntoineKartachevlsquoAnnexe1 LesConcilesœcumeacuteniquesetLaConciliariteacutersquoContacts255no68(2016)398ndash418
ArchondonisBartholomaiosldquoTheParticipationoftheLaityintheSynodoftheGreek‐ByzantineChurchesrdquoKanon3(1977)33‐38
ArnaudovDimitar lsquoApportetreacuteceptionduSaintetGrandConcilersquoContacts255no68(2016)380ndash84
lsquoAutonomy and the Means by Which It Is Proclaimedrsquo The Canadian Journal ofOrthodoxChristianity11no3(September2016)95ndash105
BathrellosDimitrios lsquoLeSaintetGrandConcile preacutesentationetappreacuteciationrsquoContacts255no68(2016)352ndash58
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
65
BarbeDominiqueIregravenedeByzancelafemmeempereurPerrin1990BauerGisa1970‐lsquoDieheligeundgroszligeSynode2016 GeschichteVerlaufBeschluumlssersquo2016Bortnyk Sergii ldquoZwischen Tradition und Erneuerung Die Sendung der Orthodoxen
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
68(2016)369ndash75ChapninSergeilsquoDasPanorthodoxeKonzilohneRussischeOrthodoxeKirchersquoReligionund
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
mdashmdashmdashrdquoTheStatusandMinistryoftheLaityintheOrthodoxChurchrdquoSobornost17no1(January11995)82‐84
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
66
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
Joannou Peacutericlegraves‑Pierre Discipline geacutenegraveraleantique (IIendashIXe s)11 Les canonsdesconcilesoecumeacuteniques(IIendashIXes)CodificationcanoniqueorientaleFontiSeacuterie1 RomaGrottaferrata1962
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
67
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
68
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
69
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
70
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
71
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
72
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
SUBBTO62no1(2017)73‐82DOI1024193subbto2017105
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
74
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
75
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
76
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
77
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
78
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
79
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
80
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
81
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
82
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
SUBBTO62no1(2017)83‐102DOI1024193subbto2017106
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
84
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
85
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
86
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
87
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
88
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
89
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
90
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
91
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
92
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
93
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
94
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)
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
95
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
96
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
97
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
98
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
99
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
100
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
101
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
102
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
1990
SUBBTO62no1(2017)103‐114DOI1024193subbto2017107
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
104
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)
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
105
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
106
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
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
107
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
108
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
23Veronika E GrimmFromFeastingToFastingTheEvolutionOfASin (Routledge LondonampNewYork1996)57
24Ibid8225Ibid26Ibid27Ibid28Ibid29VIII1
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
109
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
110
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)
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
111
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
112
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
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
113
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
114
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
SUBBTO62no1(2017)115‐130DOI1024193subbto2017108
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
116
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
117
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
118
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
119
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
120
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
121
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
122
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
123
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
124
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
125
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
126
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
127
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
128
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
129
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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
130
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
SUBBTO62no1(2017)131‐157DOI1024193subbto2017109
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
InvitedAssistantLecturerattheFacultyofOrthodoxTheologyCluj‐NapocaPhDCandidateattheFacultyofOrthodoxTheologyAradE‐mailpersarazvangmailcom
RĂZVANPERȘA
132
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
133
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
134
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
135
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
136
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
137
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
138
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
139
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
140
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
141
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
142
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
143
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
144
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
145
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
146
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
147
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
148
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
149
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
150
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
151
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
152
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
153
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
154
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
155
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
IoniţăViorelHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn2009 spreSfacircntulşiMareleSinodalBisericiiOrtodoxeBucureștiBasilica2013
mdashmdashmdash Sfacircntul şiMareleSinodalBisericiiOrtodoxe documentepregătitoare BucureştiBasilica2016
Joannou Peacutericlegraves‑Pierre Disciplinegeacuteneacuteraleantique2Les canonsdespegraveresgrecsCodificationcanoniqueorientaleFontiSeacuterie1RomaGrottaferrata1963
KallisAnastasiosAufdemWegzueinemHeiligenundGroszligenKonzileinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologieMuumlnsterTheophano‐Verlag2013
Karmirēs Iōannēs N Τα δογματικά και συμβολικά μνημεία της Ορθοδόξου ΚαθολικήςΕκκλησίαςEkdosisdeuteraepeuthemeneVol2GrazAkademischeDruck1968
KarmirisIΤαΔογματικάκαιΣυμβολικάΜνημείατηςΟρθοδόξουκαθολικήςΕκκλησίαςτόμΙΙενΑθήναις1953
KisicRadeldquoDieFundamentestaumlrkenEinKommentarzumDokumentdesKonzilsvonKretauumlberdieldquoBeziehungenderOrthodoxenKirchezuderuumlbrigenchristlichenWeltrdquoCatholica71no1(2017)52ndash59
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
156
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
mdashmdashmdashedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015SynodikaXIIIChambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2016
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
157
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
SUBBTO62no1(2017)159‐170DOI1024193subbto2017110
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)
EMILIAN‐IUSTINIANROMAN
160
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
161
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
EMILIAN‐IUSTINIANROMAN
162
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
163
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
EMILIAN‐IUSTINIANROMAN
164
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
165
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
EMILIAN‐IUSTINIANROMAN
166
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)
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
167
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
EMILIAN‐IUSTINIANROMAN
168
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
169
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
EMILIAN‐IUSTINIANROMAN
170
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
SUBBTO62no1(2017)171‐186DOI1024193subbto2017111
VARIA
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
BENEDICT(VALENTIN)VESA
172
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
173
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)
BENEDICT(VALENTIN)VESA
174
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)
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
175
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)
BENEDICT(VALENTIN)VESA
176
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
177
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
BENEDICT(VALENTIN)VESA
178
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
179
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
BENEDICT(VALENTIN)VESA
180
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
181
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)
BENEDICT(VALENTIN)VESA
182
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
183
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
BENEDICT(VALENTIN)VESA
184
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
185
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
BENEDICT(VALENTIN)VESA
186
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
SUBBTO62no1(2017)187‐216DOI1024193subbto2017112
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
188
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
189
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
190
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)
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
191
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
192
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
193
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
194
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
195
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
196
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
197
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
198
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
199
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
200
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
201
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
202
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
54AndreopoulosMetamorphosis98
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
203
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
204
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
205
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
206
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
207
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
208
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
209
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
210
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
211
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
212
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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)
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
213
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
214
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
215
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
216
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
SUBBTO62no1(2017)217‐226DOI1024193subbto2017113
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
218
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
219
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
220
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
221
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
23EvdokimovOrtodoxia125
ADRIANEUGENTRUȚĂ
222
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
223
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
224
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
225
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
226
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
228
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
230
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
MAXIMMORARIUBabes‐BolyaiUniversity
- 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)
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
The Holy and Great Council (2016)
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
Varia
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
6
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
7
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
8
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
9
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
7SeeIonitaTowards182
VIORELIONIȚĂ
10
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
11
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
12
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
13
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
14
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
15
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
16
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)
SUBBTO62no1(2017)17‐27DOI1024193subbto2017102
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
18
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
19
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
20
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
21
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
22
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
23
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
24
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
25
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
26
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
27
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
SUBBTO62no1(2017)29‐38DOI1024193subbto2017103
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
30
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
31
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
32
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
33
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
34
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
35
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
36
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
37
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
38
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
SUBBTO62no1(2017)39‐72DOI1024193subbto2017104
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
40
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
41
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
42
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
43
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
44
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
45
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
46
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
47
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
48
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
49
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
50
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
51
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
52
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
53
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
54
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
55
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
56
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
57
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
58
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
59
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
60
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)
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
61
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
62
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
63
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
64
RegardingtheissuesthatIhaveraisedtheCouncilofCreteisintotalaccordancewiththeCanonicalTraditionoftheOrthodoxChurch
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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
AntoineKartachevlsquoAnnexe1 LesConcilesœcumeacuteniquesetLaConciliariteacutersquoContacts255no68(2016)398ndash418
ArchondonisBartholomaiosldquoTheParticipationoftheLaityintheSynodoftheGreek‐ByzantineChurchesrdquoKanon3(1977)33‐38
ArnaudovDimitar lsquoApportetreacuteceptionduSaintetGrandConcilersquoContacts255no68(2016)380ndash84
lsquoAutonomy and the Means by Which It Is Proclaimedrsquo The Canadian Journal ofOrthodoxChristianity11no3(September2016)95ndash105
BathrellosDimitrios lsquoLeSaintetGrandConcile preacutesentationetappreacuteciationrsquoContacts255no68(2016)352ndash58
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
65
BarbeDominiqueIregravenedeByzancelafemmeempereurPerrin1990BauerGisa1970‐lsquoDieheligeundgroszligeSynode2016 GeschichteVerlaufBeschluumlssersquo2016Bortnyk Sergii ldquoZwischen Tradition und Erneuerung Die Sendung der Orthodoxen
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
68(2016)369ndash75ChapninSergeilsquoDasPanorthodoxeKonzilohneRussischeOrthodoxeKirchersquoReligionund
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
mdashmdashmdashrdquoTheStatusandMinistryoftheLaityintheOrthodoxChurchrdquoSobornost17no1(January11995)82‐84
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
66
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
Joannou Peacutericlegraves‑Pierre Discipline geacutenegraveraleantique (IIendashIXe s)11 Les canonsdesconcilesoecumeacuteniques(IIendashIXes)CodificationcanoniqueorientaleFontiSeacuterie1 RomaGrottaferrata1962
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
67
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
68
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
69
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
70
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
71
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
72
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
SUBBTO62no1(2017)73‐82DOI1024193subbto2017105
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
74
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
75
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
76
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
77
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
78
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
79
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
80
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
81
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
82
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
SUBBTO62no1(2017)83‐102DOI1024193subbto2017106
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
84
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
85
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
86
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
87
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
88
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
89
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
90
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
91
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
92
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
93
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
94
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)
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
95
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
96
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
97
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
98
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
99
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
100
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
101
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
102
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
1990
SUBBTO62no1(2017)103‐114DOI1024193subbto2017107
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
104
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)
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
105
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
106
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
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
107
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
108
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
23Veronika E GrimmFromFeastingToFastingTheEvolutionOfASin (Routledge LondonampNewYork1996)57
24Ibid8225Ibid26Ibid27Ibid28Ibid29VIII1
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
109
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
110
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)
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
111
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
112
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
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
113
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
114
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
SUBBTO62no1(2017)115‐130DOI1024193subbto2017108
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
116
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
117
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
118
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
119
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
120
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
121
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
122
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
123
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
124
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
125
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
126
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
127
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
128
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
129
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
130
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
SUBBTO62no1(2017)131‐157DOI1024193subbto2017109
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
InvitedAssistantLecturerattheFacultyofOrthodoxTheologyCluj‐NapocaPhDCandidateattheFacultyofOrthodoxTheologyAradE‐mailpersarazvangmailcom
RĂZVANPERȘA
132
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
133
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
134
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
135
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
136
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
137
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
138
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
139
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
140
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
141
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
142
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
143
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
144
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
145
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
146
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
147
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
148
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
149
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
150
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
151
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
152
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
153
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
154
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
155
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
IoniţăViorelHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn2009 spreSfacircntulşiMareleSinodalBisericiiOrtodoxeBucureștiBasilica2013
mdashmdashmdash Sfacircntul şiMareleSinodalBisericiiOrtodoxe documentepregătitoare BucureştiBasilica2016
Joannou Peacutericlegraves‑Pierre Disciplinegeacuteneacuteraleantique2Les canonsdespegraveresgrecsCodificationcanoniqueorientaleFontiSeacuterie1RomaGrottaferrata1963
KallisAnastasiosAufdemWegzueinemHeiligenundGroszligenKonzileinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologieMuumlnsterTheophano‐Verlag2013
Karmirēs Iōannēs N Τα δογματικά και συμβολικά μνημεία της Ορθοδόξου ΚαθολικήςΕκκλησίαςEkdosisdeuteraepeuthemeneVol2GrazAkademischeDruck1968
KarmirisIΤαΔογματικάκαιΣυμβολικάΜνημείατηςΟρθοδόξουκαθολικήςΕκκλησίαςτόμΙΙενΑθήναις1953
KisicRadeldquoDieFundamentestaumlrkenEinKommentarzumDokumentdesKonzilsvonKretauumlberdieldquoBeziehungenderOrthodoxenKirchezuderuumlbrigenchristlichenWeltrdquoCatholica71no1(2017)52ndash59
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
156
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
mdashmdashmdashedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015SynodikaXIIIChambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2016
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
157
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
SUBBTO62no1(2017)159‐170DOI1024193subbto2017110
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)
EMILIAN‐IUSTINIANROMAN
160
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
161
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
EMILIAN‐IUSTINIANROMAN
162
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
163
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
EMILIAN‐IUSTINIANROMAN
164
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
165
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
EMILIAN‐IUSTINIANROMAN
166
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)
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
167
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
EMILIAN‐IUSTINIANROMAN
168
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
169
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
EMILIAN‐IUSTINIANROMAN
170
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
SUBBTO62no1(2017)171‐186DOI1024193subbto2017111
VARIA
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
BENEDICT(VALENTIN)VESA
172
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
173
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)
BENEDICT(VALENTIN)VESA
174
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)
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
175
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)
BENEDICT(VALENTIN)VESA
176
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
177
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
BENEDICT(VALENTIN)VESA
178
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
179
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
BENEDICT(VALENTIN)VESA
180
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
181
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)
BENEDICT(VALENTIN)VESA
182
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
183
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
BENEDICT(VALENTIN)VESA
184
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
185
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
BENEDICT(VALENTIN)VESA
186
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
SUBBTO62no1(2017)187‐216DOI1024193subbto2017112
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
188
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
189
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
190
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)
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
191
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
192
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
193
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
194
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
195
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
196
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
197
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
198
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
199
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
200
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
201
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
202
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
54AndreopoulosMetamorphosis98
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
203
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
204
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
205
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
206
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
207
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
208
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
209
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
210
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
211
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
212
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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)
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
213
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
214
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
215
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
216
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
SUBBTO62no1(2017)217‐226DOI1024193subbto2017113
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
218
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
219
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
220
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
221
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
23EvdokimovOrtodoxia125
ADRIANEUGENTRUȚĂ
222
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
223
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
224
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
225
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
226
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
228
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
230
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
MAXIMMORARIUBabes‐BolyaiUniversity
- 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
-
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
The Holy and Great Council (2016)
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
Varia
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
6
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
7
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
8
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
9
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
7SeeIonitaTowards182
VIORELIONIȚĂ
10
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
11
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
12
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
13
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
14
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
15
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
16
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)
SUBBTO62no1(2017)17‐27DOI1024193subbto2017102
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
18
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
19
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
20
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
21
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
22
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
23
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
24
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
25
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
26
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
27
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
SUBBTO62no1(2017)29‐38DOI1024193subbto2017103
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
30
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
31
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
32
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
33
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
34
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
35
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
36
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
37
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
38
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
SUBBTO62no1(2017)39‐72DOI1024193subbto2017104
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
40
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
41
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
42
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
43
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
44
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
45
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
46
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
47
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
48
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
49
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
50
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
51
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
52
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
53
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
54
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
55
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
56
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
57
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
58
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
59
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
60
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)
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
61
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
62
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
63
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
64
RegardingtheissuesthatIhaveraisedtheCouncilofCreteisintotalaccordancewiththeCanonicalTraditionoftheOrthodoxChurch
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AfanasʹevNikolai lsquoCanonsof theChurchChangeableorUnchangeablersquoStVladimirrsquosSeminaryQuarterly11no2(1967)54ndash68
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Alberigo Giuseppe Conciliorum oecumenicorum generaliumque decreta editio criticaCorpusChristianorum1IstitutoperlescienzereligioseTurnhoutBrepols2006
AnargyrosAnapliotisldquoDieTeilnahmederLaienanderKirchenverwaltungderOrthodoxenKircheamBeispieldesRussischenRumaumlnischenundBulgarischenPatriarchatesinWilhelmReesUnverbindlicheBeratungoderkollegialeSteuerungKirchenrechtlicheUumlberlegungenzusynodalenVorgaumlngenFreiburgimBreisgau2014)231‐245
AnastasiacuteouAthanasioslsquoParticipareacleruluișiapoporuluiUnSinodPanortodoxfărăpliromaortodoxărsquo In bdquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșeceditedbyTatianaPetrache135ndash46OradeaEdituraAstradrom2016
AntoineKartachevlsquoAnnexe1 LesConcilesœcumeacuteniquesetLaConciliariteacutersquoContacts255no68(2016)398ndash418
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BathrellosDimitrios lsquoLeSaintetGrandConcile preacutesentationetappreacuteciationrsquoContacts255no68(2016)352ndash58
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65
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KircheinderheutigenWeltrdquoCatholica71no1(2017)33ndash37BouteneffPeterlsquoAnnexe2 LesImplicationsdeLaMeacutethodeDuConsensusrsquoContacts
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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
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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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DesnitskyAndrei lsquoDieRussischeOrthodoxeKirchevordemPanorthodoxenKonzilrsquoReligionundGesellschaftinOstundWest2(2016)7ndash8
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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
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66
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
Joannou Peacutericlegraves‑Pierre Discipline geacutenegraveraleantique (IIendashIXe s)11 Les canonsdesconcilesoecumeacuteniques(IIendashIXes)CodificationcanoniqueorientaleFontiSeacuterie1 RomaGrottaferrata1962
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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
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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
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andStockPublishers2011
RĂZVANPERȘA
68
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
69
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
70
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
71
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
72
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
SUBBTO62no1(2017)73‐82DOI1024193subbto2017105
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
74
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
75
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
76
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
77
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
78
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
79
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
80
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
81
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
82
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
SUBBTO62no1(2017)83‐102DOI1024193subbto2017106
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
84
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
85
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
86
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
87
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
88
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
89
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
90
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
91
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
92
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
93
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
94
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)
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
95
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
96
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
97
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
98
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
99
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
100
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
101
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
102
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
1990
SUBBTO62no1(2017)103‐114DOI1024193subbto2017107
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
104
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)
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
105
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
106
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
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
107
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
108
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
23Veronika E GrimmFromFeastingToFastingTheEvolutionOfASin (Routledge LondonampNewYork1996)57
24Ibid8225Ibid26Ibid27Ibid28Ibid29VIII1
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
109
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
110
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)
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
111
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
112
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
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
113
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
114
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
SUBBTO62no1(2017)115‐130DOI1024193subbto2017108
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
116
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
117
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
118
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
119
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
120
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
121
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
122
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
123
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
124
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
125
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
126
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
127
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
128
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
129
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
130
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
SUBBTO62no1(2017)131‐157DOI1024193subbto2017109
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
InvitedAssistantLecturerattheFacultyofOrthodoxTheologyCluj‐NapocaPhDCandidateattheFacultyofOrthodoxTheologyAradE‐mailpersarazvangmailcom
RĂZVANPERȘA
132
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
133
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
134
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
135
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
136
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
137
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
138
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
139
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
140
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
141
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
142
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
143
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
144
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
145
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
146
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
147
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
148
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
149
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
150
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
151
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
152
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
153
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
154
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
155
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
IoniţăViorelHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn2009 spreSfacircntulşiMareleSinodalBisericiiOrtodoxeBucureștiBasilica2013
mdashmdashmdash Sfacircntul şiMareleSinodalBisericiiOrtodoxe documentepregătitoare BucureştiBasilica2016
Joannou Peacutericlegraves‑Pierre Disciplinegeacuteneacuteraleantique2Les canonsdespegraveresgrecsCodificationcanoniqueorientaleFontiSeacuterie1RomaGrottaferrata1963
KallisAnastasiosAufdemWegzueinemHeiligenundGroszligenKonzileinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologieMuumlnsterTheophano‐Verlag2013
Karmirēs Iōannēs N Τα δογματικά και συμβολικά μνημεία της Ορθοδόξου ΚαθολικήςΕκκλησίαςEkdosisdeuteraepeuthemeneVol2GrazAkademischeDruck1968
KarmirisIΤαΔογματικάκαιΣυμβολικάΜνημείατηςΟρθοδόξουκαθολικήςΕκκλησίαςτόμΙΙενΑθήναις1953
KisicRadeldquoDieFundamentestaumlrkenEinKommentarzumDokumentdesKonzilsvonKretauumlberdieldquoBeziehungenderOrthodoxenKirchezuderuumlbrigenchristlichenWeltrdquoCatholica71no1(2017)52ndash59
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
156
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
mdashmdashmdashedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015SynodikaXIIIChambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2016
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
157
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
SUBBTO62no1(2017)159‐170DOI1024193subbto2017110
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)
EMILIAN‐IUSTINIANROMAN
160
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
161
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
EMILIAN‐IUSTINIANROMAN
162
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
163
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
EMILIAN‐IUSTINIANROMAN
164
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
165
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
EMILIAN‐IUSTINIANROMAN
166
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)
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
167
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
EMILIAN‐IUSTINIANROMAN
168
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
169
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
EMILIAN‐IUSTINIANROMAN
170
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
SUBBTO62no1(2017)171‐186DOI1024193subbto2017111
VARIA
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
BENEDICT(VALENTIN)VESA
172
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
173
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)
BENEDICT(VALENTIN)VESA
174
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)
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
175
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)
BENEDICT(VALENTIN)VESA
176
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
177
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
BENEDICT(VALENTIN)VESA
178
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
179
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
BENEDICT(VALENTIN)VESA
180
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
181
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)
BENEDICT(VALENTIN)VESA
182
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
183
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
BENEDICT(VALENTIN)VESA
184
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
185
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
BENEDICT(VALENTIN)VESA
186
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
SUBBTO62no1(2017)187‐216DOI1024193subbto2017112
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
188
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
189
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
190
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)
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
191
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
192
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
193
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
194
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
195
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
196
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
197
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
198
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
199
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
200
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
201
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
202
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
54AndreopoulosMetamorphosis98
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
203
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
204
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
205
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
206
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
207
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
208
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
209
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
210
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
211
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
212
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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)
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
213
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
214
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
215
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
216
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
SUBBTO62no1(2017)217‐226DOI1024193subbto2017113
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
218
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
219
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
220
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
221
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
23EvdokimovOrtodoxia125
ADRIANEUGENTRUȚĂ
222
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
223
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
224
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
225
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
226
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
228
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
230
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
MAXIMMORARIUBabes‐BolyaiUniversity
- 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
-
YEAR Volume62(LXII)2017MONTHJUNEISSUE1
PUBLISHEDONLINE2017‐06‐15PUBLISHEDPRINT2017‐06‐30
ISSUEDOI1024193subbto20171
Thematic issue
The Holy and Great Council (2016)
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
Varia
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
6
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
7
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
8
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
9
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
7SeeIonitaTowards182
VIORELIONIȚĂ
10
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
11
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
12
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
13
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
14
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
THEPARTICIPATIONOFTHELOCALORTHODOXCHURCHESINTHEPREPARATORYPROCESShellip
15
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
16
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)
SUBBTO62no1(2017)17‐27DOI1024193subbto2017102
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
18
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
19
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
20
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
21
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
22
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
23
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
24
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
25
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
26
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
EXAMININGTHERULESOFCONSENSUSFROMTHECANONICALPERSPECTIVE
27
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
SUBBTO62no1(2017)29‐38DOI1024193subbto2017103
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
30
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
31
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
32
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
33
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
34
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
35
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
36
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
THEDOCUMENTSOFTHEGREATANDHOLYCOUNCILOF2016hellip
37
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
38
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
SUBBTO62no1(2017)39‐72DOI1024193subbto2017104
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
40
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
41
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
42
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
43
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
44
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
45
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
46
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
47
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
48
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
49
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
50
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
51
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
52
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
53
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
54
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
55
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
56
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
57
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
58
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
59
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
60
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)
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
61
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
62
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
63
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
64
RegardingtheissuesthatIhaveraisedtheCouncilofCreteisintotalaccordancewiththeCanonicalTraditionoftheOrthodoxChurch
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AfanasʹevNikolai lsquoCanonsof theChurchChangeableorUnchangeablersquoStVladimirrsquosSeminaryQuarterly11no2(1967)54ndash68
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Alberigo Giuseppe Conciliorum oecumenicorum generaliumque decreta editio criticaCorpusChristianorum1IstitutoperlescienzereligioseTurnhoutBrepols2006
AnargyrosAnapliotisldquoDieTeilnahmederLaienanderKirchenverwaltungderOrthodoxenKircheamBeispieldesRussischenRumaumlnischenundBulgarischenPatriarchatesinWilhelmReesUnverbindlicheBeratungoderkollegialeSteuerungKirchenrechtlicheUumlberlegungenzusynodalenVorgaumlngenFreiburgimBreisgau2014)231‐245
AnastasiacuteouAthanasioslsquoParticipareacleruluișiapoporuluiUnSinodPanortodoxfărăpliromaortodoxărsquo In bdquoSfacircntulşiMareleSinodrdquo(Creta2016)IcircntreprovidențășieșeceditedbyTatianaPetrache135ndash46OradeaEdituraAstradrom2016
AntoineKartachevlsquoAnnexe1 LesConcilesœcumeacuteniquesetLaConciliariteacutersquoContacts255no68(2016)398ndash418
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BathrellosDimitrios lsquoLeSaintetGrandConcile preacutesentationetappreacuteciationrsquoContacts255no68(2016)352ndash58
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65
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KircheinderheutigenWeltrdquoCatholica71no1(2017)33ndash37BouteneffPeterlsquoAnnexe2 LesImplicationsdeLaMeacutethodeDuConsensusrsquoContacts
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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
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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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DesnitskyAndrei lsquoDieRussischeOrthodoxeKirchevordemPanorthodoxenKonzilrsquoReligionundGesellschaftinOstundWest2(2016)7ndash8
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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
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66
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
Joannou Peacutericlegraves‑Pierre Discipline geacutenegraveraleantique (IIendashIXe s)11 Les canonsdesconcilesoecumeacuteniques(IIendashIXes)CodificationcanoniqueorientaleFontiSeacuterie1 RomaGrottaferrata1962
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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
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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
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andStockPublishers2011
RĂZVANPERȘA
68
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
69
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
70
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
THECANONICALTRADITIONOFTHEORTHODOXCHURCHANDTHEHOLYhellip
71
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
72
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
SUBBTO62no1(2017)73‐82DOI1024193subbto2017105
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
74
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
75
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
76
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
77
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
78
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
79
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
80
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
THEHOLYANDGREATCOUNCILOFTHEORTHODOXYACCORDINGTOREVPROFLIVIUSTAN
81
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
82
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
SUBBTO62no1(2017)83‐102DOI1024193subbto2017106
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
84
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
85
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
86
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
87
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
88
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
89
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
90
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
91
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
92
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
93
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
94
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)
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
95
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
96
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
97
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
98
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
99
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
100
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
THESETTLEMENTOFCANONICTRADITIONINTHEDOCUMENThellip
101
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
102
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
1990
SUBBTO62no1(2017)103‐114DOI1024193subbto2017107
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
104
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)
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
105
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
106
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
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
107
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
108
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
23Veronika E GrimmFromFeastingToFastingTheEvolutionOfASin (Routledge LondonampNewYork1996)57
24Ibid8225Ibid26Ibid27Ibid28Ibid29VIII1
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
109
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
110
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)
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
111
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
112
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
THEIMPORTANCEOFFASTINGANDITSOBSERVANCEFORTOMORROW
113
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
114
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
SUBBTO62no1(2017)115‐130DOI1024193subbto2017108
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
116
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
117
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
118
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
119
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
120
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
121
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
122
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
123
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
124
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
125
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
126
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
127
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
128
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
AUTONOMYANDORTHODOXDIASPORAFROMTHEPOINTOFVIEWOFTHEDOCUMENTSADOPTEDhellip
129
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
130
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
SUBBTO62no1(2017)131‐157DOI1024193subbto2017109
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
InvitedAssistantLecturerattheFacultyofOrthodoxTheologyCluj‐NapocaPhDCandidateattheFacultyofOrthodoxTheologyAradE‐mailpersarazvangmailcom
RĂZVANPERȘA
132
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
133
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
134
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
135
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
136
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
137
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
138
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
139
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
140
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
141
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
142
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
143
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
144
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
145
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
146
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
147
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
148
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
149
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
150
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
151
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
152
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
153
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
154
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
155
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
IoniţăViorelHotăracircrileicircntrunirilorpanortodoxedin1923pacircnăicircn2009 spreSfacircntulşiMareleSinodalBisericiiOrtodoxeBucureștiBasilica2013
mdashmdashmdash Sfacircntul şiMareleSinodalBisericiiOrtodoxe documentepregătitoare BucureştiBasilica2016
Joannou Peacutericlegraves‑Pierre Disciplinegeacuteneacuteraleantique2Les canonsdespegraveresgrecsCodificationcanoniqueorientaleFontiSeacuterie1RomaGrottaferrata1963
KallisAnastasiosAufdemWegzueinemHeiligenundGroszligenKonzileinQuellen‐undArbeitsbuchzurorthodoxenEkklesiologieMuumlnsterTheophano‐Verlag2013
Karmirēs Iōannēs N Τα δογματικά και συμβολικά μνημεία της Ορθοδόξου ΚαθολικήςΕκκλησίαςEkdosisdeuteraepeuthemeneVol2GrazAkademischeDruck1968
KarmirisIΤαΔογματικάκαιΣυμβολικάΜνημείατηςΟρθοδόξουκαθολικήςΕκκλησίαςτόμΙΙενΑθήναις1953
KisicRadeldquoDieFundamentestaumlrkenEinKommentarzumDokumentdesKonzilsvonKretauumlberdieldquoBeziehungenderOrthodoxenKirchezuderuumlbrigenchristlichenWeltrdquoCatholica71no1(2017)52ndash59
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
156
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
mdashmdashmdashedΕrsquoΠροσυνοδικήΠανορθόδοξοςΔιάσκεψιςΣαμπεζύΓενεύης10‐17Ὀκτωβρίου2015SynodikaXIIIChambeacutesy‐GenegraveveCentreorthodoxeduPatriarcatŒcumeacutenique2016
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
ACANONICALANALYSISOFTHEMOSTCONTROVERSIALPHRASEOFTHEHOLYANDGREATCOUNCILhellip
157
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
SUBBTO62no1(2017)159‐170DOI1024193subbto2017110
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)
EMILIAN‐IUSTINIANROMAN
160
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
161
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
EMILIAN‐IUSTINIANROMAN
162
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
163
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
EMILIAN‐IUSTINIANROMAN
164
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
165
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
EMILIAN‐IUSTINIANROMAN
166
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)
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
167
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
EMILIAN‐IUSTINIANROMAN
168
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
DEBATINGTHEDOCUMENTSOFTHEHOLYANDGREATSYNODOFCRETEhellip
169
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
EMILIAN‐IUSTINIANROMAN
170
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
SUBBTO62no1(2017)171‐186DOI1024193subbto2017111
VARIA
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
BENEDICT(VALENTIN)VESA
172
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
173
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)
BENEDICT(VALENTIN)VESA
174
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)
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
175
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)
BENEDICT(VALENTIN)VESA
176
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
177
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
BENEDICT(VALENTIN)VESA
178
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
179
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
BENEDICT(VALENTIN)VESA
180
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
181
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)
BENEDICT(VALENTIN)VESA
182
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
183
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
BENEDICT(VALENTIN)VESA
184
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
THESOULrsquoSPOWERSANDTHEPROCESSOFKNOWLEDGEINTHEWRITINGSOFSIMONTAIBUTEHhellip
185
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
BENEDICT(VALENTIN)VESA
186
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
SUBBTO62no1(2017)187‐216DOI1024193subbto2017112
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
188
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
189
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
190
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)
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
191
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
192
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
193
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
194
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
195
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
196
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
197
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
198
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
199
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
200
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
201
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
202
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
54AndreopoulosMetamorphosis98
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
203
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
204
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
205
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
206
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
207
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
208
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
209
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
210
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
211
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
212
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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)
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
213
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
214
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
ldquoSHININGFACErdquoASHIDDENANDREVEALEDCHRISTOLOGY
215
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
216
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
SUBBTO62no1(2017)217‐226DOI1024193subbto2017113
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
218
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
219
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
220
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
221
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
23EvdokimovOrtodoxia125
ADRIANEUGENTRUȚĂ
222
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
223
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
224
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
MYSTICALEXPERIENCEINPAULEVDOKIMOVrsquoSPERSPECTIVE
225
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
226
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
228
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
230
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
MAXIMMORARIUBabes‐BolyaiUniversity
- 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
-
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