Je crois en l'Église Une... (A.S. Khomiakov 2/12) - I – Unité de l'ÉgliseL'unité de l'Église découle nécessairement de l'unité de Dieu; car l'Église n'est pas une multitude de personnes dans leur individuali...
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"The conscience of the Orthodox Church is that the Orthodox Church constitutes the uninterrupted continuation of the one undivided Church. That conscience is based on the through the ages unity with the Apostolic Church. The unity of the Church as an essential characteristic of its nature can not be placed under negotiation. There are not many churches because there are not many Christs or many bodies of Christ. This position is neither backward nor conservative but self-understood and traditional. It is the position that the Church had from the beginning and has always been projected in the ecclesiastical tradition. For this reason even the way in which the restoration to full communion between the Non-Chalcedonian and Orthodox Church is asserted creates serious worries for the discernment of Orthodox identity itself. It is not possible under the light of new dogmatic agreement for Synods that were condemned by Ecumenical Synods to be viewed as Orthodox in their teaching content, for a teaching is not exhausted only in the formulation of the dogma but also expresses the unity and identity of the Church. Neither is it possible for people who are anathematized in the Synodicon of Orthodoxy to be regarded as fathers of another Orthodox Church which is finally to be accepted as identical with the Church that formed the Synodicon. Always and especially in crucial times as in the present, attention to the through-the-ages identity and conscious of Orthodoxy is imperative. (G. Mantzaridis, Orthodoxy and European Unity, Thessalonika 1994, p.157-8)
"The magnificent and most honored leaders said: 'Dioscoros said: from two natures I accept, of two natures I do not accept. The most holy Archbishop Leo said: We believe that the two natures are united in Christ, unconfused, without change, and undivided in the Only-begotten Son our Savior.' Then the Holy fathers were asked, 'Whom do you follow; the most holy Leo or Dioscoros?' The most reverend bishop cried, 'As Leo we also believe. All those who contradict are of the Eutychian heresy. Leo has spoken in the Orthodox way.'"
"We view that we cannot alter this dogmatic formula [of the 4th Synod]. We consider it adequate in its nature and position, spiritually, ecclesiologically and Synodically, also adequate and indispensable to express interpret and comprehend the Christological dogma of the two natures of Christ. We have insisted in the past and we insist now that the quest of a new Christological formula or a new editing in, out of or even parallel to the terms of the Chalcedonian Synod is useless and not permissible". (Met. Chr. Konstantinidis, "Dialogue of the Orthodox Church and Ancient Oriental Churches'', in the periodical Theology, Athens 1980, Vol. 51#1, p. 40)
"For the followers of Severos the 'humanity' in Christ was not totally human, because it was not active, that is, it was not 'self-moving'. According to the monophysite view the humanity in Christ was like a pathetic object of the divine influences. Theosis seems to be a one-sided act of the divinity that does not take into consideration enough the synergy of the human freedom which in no way is accepted as a 'second object'. In their religious experience the element of freedom generally was not emphasized enough and it could be labeled as anthropological minimalism (lessening the human part in Christ)". (The Byzantine Fathers of the 5th Century, translation by P. Pale, Thessalonika 1992, p. 604).
"Both families accept the first three Ecumenical Synods, which constitute our common inheritance. As far as the four following Synods of the Orthodox Church, the Orthodox state that the above points from 1-7 are also the teaching of the four later Synods of the Orthodox Church, at the same time the Oriental Orthodox view this statement as an Orthodox interpretation and with that understanding from both sides the Oriental Orthodox respond positively to the statement."
"The Non-Chalcedonians, the 'eastern Orthodox' as they are called in the 'statement' not only refuse to accept the 4th, 5th, 6th and 7th Ecumenical Synods as Ecumenical but according to the 'common statement' behave simply condescending[ly] to the Orthodox acceptance of these Synods and especially after the Orthodox have stated the interpretation of the teaching of the above Synods. This interpretation the Non-Chalcedonians deny viewing it as an Orthodox ‘interpretation'." (ibid. Nik. Mitsopoulos 4/1/1992 #6, p. 193) 
"We ask. If today there were in existence organized Christian communities denying, let us say, the term 'of one essence' as it is stated in the Symbol of the Faith of Nicaea-Konstantinoupolis [-Constantinople] and yet they affirm that they accept the meaning 'of one essence' as it is stated in the Symbol of Faith, but on the other hand do not accept the way it was formulated in the 1st Ecumenical Synod of Nicaea and consequently do not accept the very Symbol of the Faith, could these people be accepted as Orthodox?
"We also ask: Even today exist in small numbers Christians who belong to the 'Minor Churches of the Orient', 'Assyrian Nestorian' and do not accept the 3rd Ecumenical Synod. If these people declare solemnly that they accept the teachings of the Synod but not the Synod and its terms, could we view these people as Orthodox?
"Once more we ask: If we accept as Orthodox the people who do not accept the terms of the Chalcedonian Synod, is it possible to support as an argument of us Orthodox the position that with the filioque of the Roman Catholics there comes an addition/alteration in the teaching of the Symbol of Faith of Nicaea-Constantinople concerning the procession of the Holy Spirit, given that the Roman Catholics insist that with the addition of the filioque, the teaching of the Symbol of Faith is not altered, but is simply interpreted?
"Furthermore we ask: If the Non-Chalcedonians who deny the 4th Ecumenical Synod are accepted as Orthodox and we are led into 'full Communion of the two Church Families in Christ our Lord' according to the 'declaration' would there be in one united Church faithful who accept the Seven Ecumenical Synods and faithful who do not accept them?
"We ask, again: Until now when an enacted bishop is to be ordained it is demanded that he accepts the Seven Holy Ecumenical Synods and that he confesses that the terms of the Synods are inspired by the illuminating grace of the Holy Spirit as terms of the true faith. In the case of a union will some be asked to accept it and some not to?" (ibid. 1992, #6, p. 193 and #7, p. 238)
"The way the brothers of the Ancient Oriental Churches perceive Synods and authority of Synods is basically different from ours. Consequently the distance of our worlds, as far as Synods are concerned, is great" (ibid. Met. Myron Chrysostomou Konstantinidis, Vol. 2, p. 227) And he concludes "Definitely one such perception of Ecumenical Synods as not indispensable elements of absolute expression of the holiness and authority of the Church should create thoughts and uneasiness not only on the Orthodox side but on the Roman Catholic as well with its well known Synodology". (ibid)
"It is not a matter of interpretation but rather of altering and turning the resolution of the Ecumenical Synods upside-down.
"For instance, what would happen and what interpretation are we to give to the term of faith if the 7th Ecumenical Synod in Nicaea, which recapitulates the whole Orthodox Faith, states the following regarding the Non-Chalcedonians and their saints: 'In addition, we acknowledge the two natures of the Incarnate for our sake by the immaculate Theotokos and Ever-Virgin Mary. We acknowledge Him as perfect God and perfect man, as also the Synod in Chalcedon loudly proclaimed, and which defamed and expelled from the divine court Eutychius, Dioscoros, Severios, Petros and their very blasphemous and mixed up line.'
"We Orthodox view the resolutions of the Ecumenical Synods as infallible because they were conceived by the supervision of the Holy Spirit and were acknowledged by the conscience of the Church of all the ages. Will we offend the authority and authenticity of the Ecumenical Synods with interpretations and theological sophistries? Will we bring forth a schism to the catholic unity that lasted throughout the years in the Orthodox Church, forcing the Orthodox people of the 20th century to believe differently about the Non-Chalcedonians than the Orthodox of the previous generations, especially when this belief was taught and fortified by holy men? Theology is not an easy matter that one can play games with in order to achieve and make deals, aiming to create personal and social relations. If you bring down part of it, the whole building will collapse. The Holy Fathers knew this very well and that is why they suggested that the only way and method for union with heretics is to be their renunciation of their heresy and the acceptance of the Orthodox teachings. We now, from the very beginning, excluded that method, since we have recognized them already as Orthodox and have brought them into the court of the Orthodox Church from which infallibly and by divine inspiration the Holy Fathers expelled them by the decisions of the Ecumenical Synods."
"Then, accounts are submitted to the Holy Synods. These Synods have the right to judge and push forward the dialogue as much as they want. The texts of the dialogue are simply suggestions for the Holy Synods. After the dialogue accounts of the Joint Commission are submitted and the Synod unanimously has accepted them, then they will be judged by a large Synod which will decide if the results of the dialogue will materialize. This last Synod will take the question to its last stage. Right now, as regards the dialogue with the Non-Chalcedonians, we are at some of the beginning stages." (ibid. Met. Meletios of Nicopolis)
"Firstly, the 5th and 6th Ecumenical Synods without contradiction have added new elements for the understanding and acceptance of the Christological dogma and were not limited merely in maintaining the traditions. And as for the 4th Ecumenical Synod, the contribution to the Christological Dogma is well known. The 4th, 5th, and 6th Ecumenical Synods, after the first three Ecumenical Synods, have been the base and presupposition of the whole analytical Christological Faith of the Church. Not accepting these Ecumenical Synods precipitates not accepting the whole Christological teaching of the Church, and naturally takes away the possibility of discussion and dialogue on the subject not only of the Ecumenical Synods but also on the very subject of Christology."
"From what I have studied and especially,
a) by the position which the Fathers of the Church take regarding the Non-Chalcedonians
b) by the texts of the two common statements of the Joint Committees of 1989 and 1990 and,
c) by the personal conversations with some of my very dear students and graduate students, most of whom excel in their studies, not only am I not convinced that the Non-Chalcedonian Christology is not Orthodox, but furthermore I have the conviction that their Christology is not Orthodox, and in particular is not Orthodox as regards the dogma of the hypostatic union of the two natures in Christ." ("Dogmatic presuppositions", from the newspaper Orthodox Typos, #1061 2/4/1994).