Source: Orthodox Observer
Originally issued on March 20, 2016.
† Bartholomew
By the Mercy of God
Archbishop of Constantinople,New-Rome, and Ecumenical Patriarch
to the Plenitude of the Church,
Grace and Peace from God
Our holy Orthodox Church, adorned in purple and fine linen by the blood of her martyrs, the tears of her Saints, and the struggles and sacrifices of her confessors of faith, celebrates today her name day. Following a century-long struggle, this day was appropriately identified as the Sunday of Orthodoxy, marking the day in which truth shone and triumphed over falsehood through the veneration of holy icons as the bearers of the personal presence and divine grace of the incarnate Son and Logos of God and of His saints. In this way, it was acknowledged and proclaimed for all time that the Word became flesh and dwelt among us (John 1:14), honoring and sanctifying material creation and our body in order to render them partakers of the divine nature (2 Peter, 1:4), partakers in divine grace and life.
On the way to this great and salvific truth–which was attacked by those who refused to venerate holy icons–the triumph of truth over falsehood treaded along the same path followed by the Church from the beginning of her history, namely the truth of conciliarity. The distinction between truth and falsehood–orthodoxy and heresy–is not always easily discernible.
Even heretics believed, and continue to believe, that they possessed the truth; moreover, there will always be some who shall consider those who do not agree with their position as “heretics.” The Orthodox Church, in this case, recognizes only one authority: the Council of her canonical hierarchs. Beyond a conciliar decision, the distinction between orthodoxy and heresy is not possible. The Church’s dogmas and holy canons bear the seal of conciliarity. Orthodoxy is the conciliar Church.
The Orthodox Church has always emphasized this ecclesiological authority, and implements it faithfully on the local level. For centuries, this has also occurred on an ecumenical or pan-orthodox level; however, for historical circumstances, it has been interrupted for quite some time. Today, we find ourselves in a position to officially announce from our ecumenical throne that, by the grace of God, and with the consent of all the Primates of the Holy Orthodox Churches, that we will realize a decision taken more than fifty years ago and convene the Holy and Great Council of the Orthodox Church on the island of Crete on June 18-27, 2016. The Council shall begin its work with a pan-Orthodox celebration of the Divine Liturgy in the Holy Church of Saint Menas, Heraklion, Crete, on the great and auspicious Feast of Pentecost. Deliberations shall proceed at the Orthodox Academy in Kolymbari, Chania. Our Modesty shall preside over the Holy and Great Council, with the other Primates of Orthodox Churches at our side; other hierarchs shall participate as members of the Council through the official delegation of these Churches.
The foremost and most important goal of this Pan-Orthodox Council shall be to teach that the Orthodox Church is the One, Holy, Catholic and Apostolic Church, united in the Sacraments—especially in the Holy Eucharist, in the Orthodox faith, but also in conciliarity. To this end, ongoing planning for the Council has occurred through a series of Preparatory Committees and Pre-Conciliar Conferences, ensuring the unanimous spirit of the Council’s decisions and that her message is conveyed in one voice and in one heart.
The issues—already delineated on a pan-orthodox level by the time the convocation of the Council was decided—that shall be reviewed by the Holy and Great Council primarily focus on matters relating to the internal operation and life of the Orthodox Church; for this reason, they must be immediately resolved. Moreover, there are issues pertaining to the relations of Orthodoxy with the rest of the Christian world, as well as the mission of the Church in our time.
We certainly recognize that the world awaits to hear the voice of the Orthodox Church on many pressing problems that humanity faces today.
However, it was deemed necessary that the Orthodox Church should first settle internal matters before speaking to or addressing the world, which is still considered her obligation. The fact that Orthodoxy will express its conciliarity on a global level after the passing of so many centuries constitutes a first and most decisive step that, by the grace of God, is expected to lead to the convening of further Pan-Orthodox Councils, soon thereafter.
Beloved brethren and children in the Lord,
Great historic events are guided by the grace of God, Who, ultimately, is the Lord of History. We might sow and labor; however, only God multiplies (1 Cor. 3:8). The Holy and Great Council of the Orthodox Church indeed constitutes a historic event and we therefore place our hope in God for its realization. We call upon the Orthodox faithful in the world—clergy and laity—to pray to the Triune God that He may crown this event with His blessings, fortifying His Church to the glory of His name. We live in critical times and the unity of the Church must serve as the example of unity for a humanity torn apart by divisions and conflicts.
The success of the Holy and Great Council concerns every member of the Church, who are invited to share their interests thereon. The texts that have been agreed upon on a pan-orthodox level and which have been submitted to the Holy and Great Council have already been made publicly available to every faithful of good will. These texts are not only intended to inform and update the faithful, but to also elicit their opinions and expectations of the Holy and Great Council.
Having announced this to the plenitude of the Orthodox Church throughout the world on this auspicious day, we pray that the lord God bestow upon His Church and all of you His abundant grace and blessing, and to the world peace at all times in all ways (2 Thes. 3:16).
20 March, in the year of our Lord, 2016
† Bartholomew,
Archbishop of Constantinople
Your fervent supplicant to God
Metropolitans John of Pergamon, Isaiah of Denver, Alexios of Atlanta, Iakovos of the Prince Islands, Joseph of Prikonisos, Meliton of Philadelphia, Emmanuel of France, Nikitas of the Dardanelles, Nicholas of Detroit, Gerasimos of San Francisco, Maximos of Selymbria, and Amphilochios of Adrianopolis.
Related Articles
Keynote Address By His All-Holiness Ecumenical Patriarch Bartholomew To the Synaxis of the Primates of the Orthodox Churches – Ecumenical Patriarchate
Analyzing the Holy and Great Council – Huffington Post
On the Great Council of the Orthodox Church – First Things
Reaction to the Agenda of the Great and Holy Council of the Orthodox Church – US Conference of Catholic Bishops
ORGANIZATION AND WORKING PROCEDURE OF THE HOLY AND GREAT COUNCIL OF THE ORTHODOX CHURCH – Russian Orthodox Church Department for External Church Relations
Orthodox leaders conclude Geneva meeting in preparation for ‘Great Council’ – Vatican Radio
3 Comments
So why all the hate for Patriarch Bartholomew? The head of eastern Orthodoxy is the one who would call together a Council and hes doing it. So what am i missing? Ive read alot of comments on the articles on this site and almost all are disrespectful and suspicious. I have never read anything by the Patriarch that seems crazy or radical and it doesnt seem that its gonna turn into Vatican II so…? Whats everybodys problem?
OK Cole, here it is:
1) The Pat. refers to himself as “His All-Holiness.” This is just as ridiculous as the Pope claiming infallibility. Theologically, totally wrong.
2) “Ecumenical Patriarch,” again, a false title. During the Byzantine Empire, this title may have been OK since he was the bishop of the emperor who ruled over the known world. Today, this title is ridiculous.
3) “First among equals” does not have the power & authority this pat. has usurped. This title only meant that this bishop ran the meetings when the other pats met. Also helped mediate disputes between the pats. That’s it!
4) Trying to organize churches worldwide by the DIPTYCHS is just plain wrong. Church organization was always according to “local territories.” Foreign bishops, only have authority for their own local territory. Neither Istanbul, Moscow, Damascus, etc. has any authority in North America. (Orthodox Canon Law)
5) There are no Canons stating who can or cannot grant “autocephaly” to a local church. The Pat. of Istanbul wants to usurp this authority for himself.
Basically Cole, the Bishop of Istanbul only has maybe 1,000 faithful under himself, yet, he sees himself as having worldwide authority over all the Orthodox. He sees himself as an Eastern Pope and was hoping Crete would give him this power. The Russians will have nothing to do with this false ideology.
How many bishops of the OCA were invited to attend? Was a formal invitation sent to the OCA to attend? Has the OCA been snubbed by the organizers of this council? Is not the OCA in full communion with ALL the canonical Orthodox Churches worldwide?