Bristol – 1967

Second Unofficial Consultation
Orthodox-Oriental Orthodox Theologians

Agreed Statement

Bristol, England
July 25-29,1967

  1. We give thanks to God that we have been able to come together for the second time as a study group, with the blessing of the authorities of our respective Churches. In Aarhus we discovered much common ground for seeking closer ties among our Churches. In Bristol we have found several new areas of agreement. Many questions still remain to be studied and settled. But we wish to make a few common affirmations.
  2. God’s infinite love for mankind, by which He has both created and saved us, is our starting point for apprehending the mystery of the union of perfect Godhead and perfect manhood in our Lord Jesus Christ. It is for our salvation that God the Word became one of us. Thus He who is consubstantial with the Father became by the Incarnation consubstantial also with us. By His infinite grace God has called us to attain to His uncreated glory. God became by nature man that man may become by grace God. The manhood of Christ thus reveals and realizes the true vocation of man. God draws us into fullness of communion with Himself in the Body of Christ, that we may be transfigured from glory to glory. It is in this soteriological perspective that we have approached the Christological question.
  3. We were reminded again of our common fathers in the universal Church—St. Ignatius and St. Irenaeus, St. Anthony and St. Athanasius, St. Basil and St. Gregory of Nyssa and St. John Chrysostom, St. Ephraim Syrus and St. Cyril of Alexandria and many others of venerable memory. Based on their teaching, we see the integral relation between Christology and soteriology and also the close relation of both to the doctrine of God and to the doctrine of man, to ecclesiology and to spirituality, and to the whole liturgical life of the Church.
  4. Ever since the fifth century, we have used different formulae to confess our common faith in the One Lord Jesus Christ, perfect God and perfect man. Some of us affirm two natures, wills and energies hypostatically united in the One Lord Jesus Christ. Some of us affirm one united divine-human nature, will and energy in the same Christ. But both sides speak of a union without confusion, without change, without division, without separation. The four adverbs belong to our common tradition. Both affirm the dynamic permanence of the Godhead and the manhood, with all their natural properties and faculties, in the one Christ. Those who speak in terms of “two” do not thereby divide or separate. Those who speak in terms of “one” do not thereby commingle or confuse. The “without division, without separation” of those who say “two,” and the “without change, without confusion” of those who say “one” need to be specially underlined, in order that we may understand each other.
  5. In this spirit, we have discussed also the continuity of doctrine in the Councils of the Church, and especially the monenergistic and monothelete controversies of the seventh century. All of us agree that the human will is neither absorbed nor suppressed by the divine will in the Incarnate Logos, nor are they contrary one to the other. The uncreated and created natures, with the fullness of their natural properties and faculties, were united without confusion or separation, and continue to operate in the one Christ, our Saviour. The position of those who wish to speak of one divine-human will and energy united without confusion or separation does not appear therefore to be incompatible with the decision of the Council of Constantinople (680-81), which affirms two natural wills and two natural energies in Him existing indivisibly, inconvertibly, inseparably, inconfusedly.
  6. We have sought to formulate several questions, which need further study before the full communion between our Churches can be restored. But we are encouraged by the common mind we have on some fundamental issues to pursue our task of common study in the hope that despite the difficulties we have encountered, the Holy Spirit will lead us on into full agreement.
  7. Our mutual contacts in the recent past have convinced us that it is a first priority for our Churches to explore with a great sense of urgency adequate steps to restore the full communion between our Churches, which has been sadly interrupted for centuries now. Our conversations at Aarhus in 1964 and at Bristol in 1967 have shown us that, in order to achieve this end by the grace of God, our Churches need to pursue certain preliminary actions.
  8. The remarkable measure of agreement so far reached among the theologians on the Christological teaching of our Churches should soon lead to the formulation of a joint declaration in which we express together in the same formula our common faith in the One Lord Jesus Christ, whom we all acknowledge to be perfect God and perfect man. This formula, which will not have the status of a confession of faith or of a creed, should be drawn up by a group of theologians officially commissioned by the Churches, and submitted to the Churches for formal and authoritative approval, or for suggestions for modifications which will have to be considered by the commission before a final text is approved by the Churches.
  9. In addition to proposing a formula of agreement on the basic Christological faith in relation to the nature, will and energy of our One Lord Jesus Christ, the joint theological commission will also have to examine the canonical, liturgical and jurisdictional problems involved—e.g. anathemas and liturgical deprecations by some Churches of theologians regarded by others as doctors and saints of the Church, the acceptance and nonacceptance of some Councils, and the jurisdictional assurances and agreements necessary before formal restoration of communion.
  10. We submit this agreed statement to the authorities and peoples of our Churches with great humility and deep respect. We see our task as a study group only in terms of exploring together common possibilities which will facilitate action by the Churches. Much work still needs to be done, both by us and by the Churches, in order that the unity for which our Lord prayed may become real in the life of the Churches.

(Minutes of the second Unofficial Consultation 1968 Bristol, click pdf)