Journey begins toward convening of grand pan-Orthodox synod
Bartholomew has stepped up the pace for the convening of the grand synod, which has the objective of responding to all of the problems that have built up over the course of centuries, and continue to plague relations among the Orthodox Churches, with extensive repercussions for the dialogue between Orthodox and Catholics as well. The schism of 1054, with all of its grave consequences for the universal Church, also deprived the Orthodox Church of the necessary impetus and ability to be constantly present in the course of history.
In the recent past, a first initiative for the convening of a pan-Orthodox synod was undertaken by Patriarch Ioakim III in 1901. He wanted to smooth over the tensions among the autocephalous Orthodox Churches, in the conviction that only an Orthodox Church engaged in a constant and constructive inner dialogue could face the challenges of the contemporary world and act with one voice and one heart. This initiative did not succeed, in part because the Orthodox Churches, which had recently emerged from Ottoman rule, were seeking their identity in an exaggerated identification with the nation, and the full breadth of the Christian message was not instilled in their clergy.
After various mishaps, in 1961 a pan-Orthodox conference was convened in Rhodes, with significant pressure from patriarch Athenagoras, for the purpose of preparing an Orthodox synod. This conference was also followed by numerous obstacles, because as theologian Giorgos Tetsetis observes, the local Churches did not have a clear idea of what they wanted from the Synod.
Now, the letters sent for the two preparatory meetings to be held in June, in Cyprus, and in December, in a place to be determined, present the following topics: 1. The Orthodox diaspora, where the jurisdiction over the Orthodox flock beyond national borders will be defined. According to the canons now in effect, before the growth in the phenomenon of emigration the faithful outside of their home country belong to the ecumenical patriarchate. 2. The manner of recognizing the status of autocephalous Church. 3. The manner of recognizing the status of Church autonomy. 4. Dypticha, meaning the rules of mutual canonical recognition among the Orthodox Churches. 5. Establishing a common calendar for feasts. For example, some Churches celebrate the Nativity on December 25, others 10 days later. 6. Impediments and canonicity of the sacrament of matrimony. 7. The question of fasting in the contemporary world. 8. Relationships with the other Christian confessions. 9. The ecumenical movement. 10. The contribution of the Orthodox in affirming the Christian ideals of peace, fraternity, and freedom.
The first four questions were the cause of friction in 1993 and 1999 with the patriarch of Moscow, because of participation in the work of the autonomous Estonian Church, with Moscow does not recognize.
“It is time,” says Fr. Tetsetis, a theologian for the ecumenical patriarchate, “that our Church finally realize that it is doing poorly as a whole. The Church needs an open and sincere dialogue. Because it is only then, with its rich tradition as a compass, that it will be able to emerge from its blind alley and together face its existential problems, which are becoming increasingly severe and complicated. It is only then that the importance of the Ecumenical Patriarch’s initiative can be understood.” According to the journalist Aris Viketos, the letter from Bartholomew is being well received in the Orthodox world.
