Geneva – 1970
Third Unofficial Consultation
Orthodox-Oriental Orthodox Theologians
Summary of Conclusions
Geneva, Switzerland
August 16-21,1970
The third unofficial consultation between the theologians of the Oriental Orthodox and Eastern Orthodox Churches was held from August 16-21, 1970, at the Cenacle, Geneva, in an atmosphere of openness and trust which has been built up thanks to the two previous conversations at Aarhus (1964) and Bristol (1967).
I. Reaffirmation of Christological Agreement
We have reaffirmed our agreements at Aarhus and Bristol on the substance of our common Christology. On the essence of the Christological dogma our two traditions, despite fifteen centuries of separation, still find themselves in full and deep agreement with the universal tradition of the one undivided Church. It is the teaching of the blessed Cyril on the hypostatic union of the two natures in Christ that we both affirm, though we may use differing terminology to explain this teaching. We both teach that He who is consubstantial with the Father according to Godhead became consubstantial also with us according to humanity in the Incarnation, that He who was before all ages begotten from the Father was in these last days for us and for our salvation born of the blessed Virgin Mary, and that in Him the two natures are united in the one hypostasis of the Divine Logos, without confusion, without change, without division, without separation. Jesus Christ is perfect God and perfect man, with all the properties and faculties that belong to Godhead and to humanity.
The human will and energy of Christ are neither absorbed nor suppressed by His divine will and energy, nor are the former opposed to the latter, but are united together in perfect concord without division or confusion; He who wills and acts is always the One hypostasis of the Logos Incarnate. One is Emmanuel, God and man, Our Lord and Saviour, whom we adore and worship and who yet is one of us.
We have become convinced that our agreement extends beyond Christological doctrine to embrace other aspects also of the authentic tradition, though we have not discussed all matters in detail. But through visits to each other, and through study of each other’s liturgical traditions and theological and spiritual writings, we have rediscovered, with a sense of gratitude to God, our mutual agreement in the common tradition of the One Church in all important matters of liturgy and spirituality, doctrine and canonical practice, in our understanding of the Holy Trinity, of the Incarnation, of the Person and Work of the Holy Spirit, on the nature of the Church as the Communion of Saints with its ministry and Sacraments, and on the life of the world to come when our Lord and Saviour shall come in all his glory.
We pray that the Holy Spirit may continue to draw us together to find our full unity in the one Body of Christ. Our mutual agreement is not merely verbal or conceptual; it is a deep agreement that impels us to beg our Churches to consummate our union by bringing together again the two lines of tradition which have been separated from each other for historical reasons for such a long time. We work in the hope that our Lord will grant us full unity so that we can celebrate together that unity in the Common Eucharist. That is our strong desire and final goal.
II. Some Differences
Despite our agreement on the substance of the tradition, the long period of separation has brought about certain differences in the formal expression of that tradition. These differences have to do with three basic ecclesiological issues: (a) the meaning and place of certain Councils in the life of the Church, (b) the anathematization or acclamation as Saints of certain controversial teachers in the Church, and (c) the jurisdictional questions related to manifestation of the unity of the Church at local, regional and world levels.
A. Theologians from the Eastern Orthodox Church have drawn attention to the fact that for them the Church teaches that the seven ecumenical councils which they acknowledge have an inner coherence and continuity that make them a single indivisible complex to be viewed in its entirety of dogmatic definition. Theologians from the Oriental Orthodox Church feel, however, that the authentic Christological tradition has so far been held by them on the basis of the three ecumenical councils, supplemented by the liturgical and patristic tradition of the Church. It is our hope that further study will lead to the solution of this problem by the decision of our Churches. As for the Councils and their authority for the tradition, we all agree that the Councils should be seen as charismatic events in the life of the Church rather than as an authority over the Church; where some Councils are acknowledged as true Councils, whether as ecumenical or as local, by the Church’s tradition, their authority is to be seen as coming from the Holy Spirit. Distinction is to be made not only between the doctrinal definitions and canonical legislations of a Council, but also between the true intention of the dogmatic definition of a Council and the particular terminology in which it is expressed, which latter has less authority than the intention.
B. The reuniting of the two traditions which have their own separate continuity poses certain problems in relation to certain revered teachers of one family being condemned or anathematized by the other. It may not be necessary formally to lift these anathemas, nor for these teachers to be recognised as Saints by the condemning side. But the restoration of Communion obviously implies, among other things, that formal anathemas and condemnation of revered teachers of the other side should be discontinued as in the case of Leo, Dioscurus, Severus, and others.
C. It is recognised that jurisdiction is not to be regarded only as an administrative matter, but that it also touches the question of ecclesiology in some aspects. The traditional pattern of territorial autonomy or autocephaly has its own pragmatic, as well as theological, justification. The manifestation of local unity in the early centuries was to have one bishop, with one college of presbyters united in one Eucharist. In more recent times pragmatic considerations, however, have made it necessary in some cases to have more than one bishop and one Eucharist in one city, but it is important that the norm required by the nature of the Church be safeguarded at least in principle and expressed in Eucharistic Communion and in local conciliar structures. The universal tradition of the Church does not demand uniformity in all details of doctrinal formulation, forms of worship and canonical practice. But the limits of pluralistic variability need to be more clearly worked out, in the areas of the forms of worship, in terminology of expressing the faith, in spirituality, in canonical practice, in administrative or jurisdictional patterns, and in the other structural or formal expressions of tradition, including the names of teachers and Saints in the Church.
III. Towards a Statement of Reconciliation
We reaffirm the suggestion made by the Bristol consultation that one of the next steps is for the Churches of our two families to appoint an official joint commission to examine those things which have separated us in the past, to discuss our mutual agreements and disagreements and to see if the degree of agreement is adequate to justify the drafting of an explanatory statement of reconciliation, which will not have the status of a confession of faith or a dogmatic definition, but can be the basis on which our Churches can take the steps necessary for our being united in a common Eucharist.
We have given attention to some of the issues that need to be officially decided in such a statement of reconciliation. Its basic content would of course be the common Christological agreement; it should be made clear that this is not an innovation on either side, but an explanation of what has been held on both sides for centuries, as is attested by the liturgical and patristic documents. The common understanding of Christology is the fundamental basis for the life, orthodoxy and unity of the Church.
Such a statement of reconciliation could make use of the theology of St. Cyril of Alexandria as well as expressions used in the Formula of Concord of 433 between St. Cyril and John of Antioch, the terminology used in the four later Councils and in the patristic and liturgical texts on both sides. Such terminology should not be used in an ambiguous way to cover up real disagreement, but should help to make manifest the agreement that really exists.
IV. Some Practical Steps
Contacts between Churches of the two families have developed at a pace that is encouraging. Visits to each other, in some cases at the level of heads of Churches, and in others at the episcopal level or at the level of theologians, have helped to mark further progress in the growing degree of mutual trust, understanding and agreement. Theological students from the Oriental Orthodox Churches have been studying in institutions of the Eastern Orthodox Churches for some time now; special efforts should be made now to encourage more students from the Eastern Orthodox Churches to study in Oriental Orthodox institutions. There should be more exchange at the level of theological professors and Church dignitaries.
It is our hope and prayer that more official action on the part of the two families of Churches will make the continuation of this series of unofficial conversations no longer necessary. But much work still needs to be done, some of which can be initiated at an informal level.
With this in mind this third unofficial meeting of theologians from the two families constitutes:
A. A Continuation Committee of which all the participants of the three conversations at Aarhus, Bristol and Geneva would be corresponding members, and
B. A Special Executive Committee of this Continuation
Committee consisting of the following members, and who shall have the functions detailed further below:
1. Metropolitan Emilianos of Calabria
2. Archpriest Vitaly Borovoy
3. Vardapet Mesrob Krikorian
4. Professor Nikos Nissiotis
5. Father Paul Verghese
Functions
a. To edit, publish and transmit to the Churches a report of this third series of conversations, through the Greek Orthodox Theological Review;
b. To produce, on the basis of a common statement of which the substance is agreed upon in this meeting, a resume of the main points of the three unofficial conversations in a form which can be discussed, studied and acted upon by the different autocephalous Churches;
c. To publish a handbook containing statistical, historical, theological and other information regarding the various autocephalous Churches;
d. To explore the possibility of constituting an association of theological schools, in which all the seminaries, academies and theological faculties of the various autocephalous Churches of both families can be members;
e. To publish a periodical which will continue to provide information about the autocephalous Churches and to pursue further discussion of theological, historical and ecclesiological issues;
f. To make available to the Churches the original sources for an informed and accurate study of the historical developments in the common theology and spirituality as well as the mutual relations of our Churches;
g. To sponsor or encourage theological consultations on local, regional or world levels, with a view to deepening our own understanding of, and approach to, contemporary problems, especially in relation to our participation in the ecumenical movement;
h. To explore the possibilities of and to carry out the preliminary steps for the establishment of one or more common research centres where theological and historical studies in relation to the universal orthodox tradition can be further developed;
i. To explore the possibility of producing materials on a common basis for the instruction of our believers, including children and youth and also theological textbooks.
(Minutes of the Unofficial Consultation 1970 Geneva and 1971 Addis Ababa), see pdf