"I am deeply convinced that Orthodoxy; which is the basis of every interaction between us and other Churches, is a unifying factor not a divisive one. I am also convinced that adhering to it is the right way. With love and humility, we strengthen the common factors that bind us all together. There will undoubtedly be differences, not in essentials, and this a source of propitious diversity. This shall be considered a richness to us, and not a deviation of our adherence to Christ.
Therefore, we hope to accomplish all steps towards a full sacramental unity with our brethren in the Eastern non-Chalcedonian Churches, based on what we have agreed upon in Chambesy as a positive result of a long and extensive dialogue. If we realize this, we should be able to show that we have offered a living example of the credibility of our endeavors to achieve unity and to witness to our loyalty to the Lord."
+ Patriarch John X, Vision for the Antiochian Orthodox Church, February 17, 2013, http://araborthodoxy.blogspot.com/2013/02/john-xs-vision-for-patriarchate-of.html
Second Agreed Statement (Chambesy 1990)
The first Agreed Statement on Christology adopted by the Joint Commission of the Theological Dialogue between the Orthodox and Oriental Orthodox Churches, at our historic meeting at the Anba Bishoy Monastery, Egypt, from 20th to 24th June 1989 forms the basis of this Second Agreed Statement on the following affirmations of our common faith and understanding, and recommendations on steps to be taken for the communion of our two families of Churches in Jesus Christ our Lord, Who prayed "that they all may be one".
1. Both families agree in condemning the Eutychian heresy. Both families confess that the Logos, the Second Person of the Holy Trinity, only begotten of the Father before the ages and consubstantial with Him, was incarnate and was born from the Virgin Mary Theotokos; fully consubstantial with us, perfect man with soul, body and mind (nouj); He was crucified, died, was buried, and rose from the dead on the third day, ascended to the Heavenly Father, where He sits on the right hand of the Father as Lord of all Creation. At Pentecost, by the coming of the Holy Spirit He manifested the Church as His Body. We look forward to His coming again in the fullness of His glory, according to the Scriptures.
2. Both families condemn the Nestorian heresy and the crypto-Nestorianism of Theodoret of Cyrus. They agree that it is not sufficient merely to say that Christ is consubstantial both with His Father and with us, by nature God and by nature man; it is necessary to affirm also that the Logos, Who is by nature God, became by nature Man, by His Incarnation in the fullness of time.
3. Both families agree that the Hypostasis of the Logos became composite (sunqetoj) by uniting to His divine uncreated nature with its natural will and energy, which He has in common with the Father and the Holy Spirit, created human nature, which He assumed at the Incarnation and made His own, with its natural will and energy.
4. Both families agree that the natures with their proper energies and wills are united hypostatically and naturally without confusion, without change, without division and without separation, and that they are distinguished in thought alone (th qewria monh). 20
5. Both families agree that He Who wills and acts is always the one Hypostasis of the Logos incarnate.
6. Both families agree in rejecting interpretations of Councils which do not fully agree with the Horos of the Third Ecumenical Council and the letter (433) of Cyril of Alexandria to John of Antioch.
7. The Orthodox agree that the Oriental Orthodox will continue to maintain their traditional Cyrillian terminology of "one nature of the incarnate Logos" ("mia fusij tou qeou Logou sesarkwmenh"), since they acknowledge the double consubstantiality of the Logos which Eutyches denied. The Orthodox also use this terminology. The Oriental Orthodox agree that the Orthodox are justified in their use of the two-natures formula, since they acknowledge that the distinction is "in thought alone" (th qewria monh). Cyril interpreted correctly this use in his letter to John of Antioch and his letters to Acacius of Melitene (PG 77, 184-201), to Eulogius (PG 77, 224-228) and to Succensus (PG 77, 228-245).
8. Both families accept the first three Ecumenical Councils, which form our common heritage. In relation to the four later Councils of the Orthodox Church, the Orthodox state that for them the above points 1-7 are the teachings also of the four later Councils of the Orthodox Church, while the Oriental Orthodox consider this statement of the Orthodox as their interpretation. With this understanding, the Oriental Orthodox respond to it positively.
In relation to the teaching of the Seventh Ecumenical Council of the Orthodox Church, the Oriental Orthodox agree that the theology and practice of the veneration of icons taught by that Council are in basic agreement with the teaching and practice of the Oriental Orthodox from ancient times, long before the convening of the Council, and that we have no disagreement in this regard.
9. In the light of our Agreed Statement on Christology as well as of the above common affirmations, we have now clearly understood that both families have always loyally maintained the same authentic Orthodox Christological faith, and the unbroken continuity of the apostolic tradition, though they have used Christological terms in different ways. It is this common faith and continuous loyalty to the Apostolic Tradition that should be the basis for our unity and communion.
10. Both families agree that all the anathemas and condemnations of the past which now divide us should be lifted by the Churches in order that the last obstacle to the full unity and communion of our two families can be removed by the grace and power of God. Both families agree that the lifting of anathemas and condemnations will be consummated on the basis that the Councils and Fathers previously anathematized or condemned are not heretical.
We therefore recommend to our Churches the following practical steps :
A. The Orthodox should lift all anathemas and condemnations against all Oriental Orthodox Councils and Fathers whom they have anathematised or condemned in the past.
B. The Oriental Orthodox should at the same time lift all anathemas and condemnations against all Orthodox Councils and fathers, whom they have anathematised or condemned in the past.
C. The manner in which the anathemas are to be lifted should be decided by the Churches individually.
Trusting in the power of the Holy Spirit, the Spirit of Truth, Unity and Love, we submit this Agreed Statement and Recommendations to our venerable Churches for their consideration and action, praying that the same Spirit will lead us to that unity for which our Lord prayed and prays.
Statement of the Orthodox Church of Antioch on the Theological Dialogue
On the Relations between the Eastern and Syrian Orthodox Churches, November 1991
http://www.orthodoxunity.org/state13.php
A Synodal and Patriarchal Letter
To All Our Children, Protected by God, of the Holy See of Antioch
Beloved:
You must have heard of the continuous efforts for decades by our Church with the sister Syrian Orthodox Church to foster a better knowledge and understanding of both Churches, whether on the dogmatic or pastoral level. These attempts are nothing but a natural expression that the Orthodox Churches, and especially those within the Holy See of Antioch, are called to articulate the will of the Lord that all may be obe, just as the Son is One with the Heavenly Father (John 10:30).
It is our duty and that of our brothers in the Syrian Orthodox Church to witness to Christ in our Eastern region where He was born, preached, suffered, was buried and rose from the dead, ascended into Heaven, and sent down His Holy and Life Giving Spirit upon His holy Apostles.
All the meetings, the fellowship, the oral and written declarations meant that we belong to One Faith even though history had manifested our division more than the aspects of our unity.
All this has called upon our Holy Synod of Antioch to bear witness to the progress of our Church in the See of Antioch towards unity that preserves for each Church its authentic Oriental heritage whereby the one Antiochean Church benefits from its sister Church and is enriched in its traditions, literature and holy rituals.
Every endeavour and pursuit in the direction of the coming together of the two Churches is based on the conviction that this orientation is from the Holy Spirit, and it will give the Eastern Orthodox image more light and radiance, that it has lacked for centuries before.
Having recognised the efforts done in the direction of unity between the two Churches, and being convinced that this direction was inspired by the Holy Spirit and projects a radiant image of Eastern Christanity overshadowed during centuries, the Holy Synod of the Church of Antioch saw the need to give a concrete expression of the close fellowship between the two Churches, the Syrian Orthodox Church and the Eastern Orthodox for the edification of their faithful.
Thus, the following decisions were taken:
1. We affirm the total and mutual respect of the spirituality, heritage and Holy Fathers of both Churches. The integrity of both the Byzantine and Syriac liturgies is to be preserved.
2. The heritage of the Fathers in both Churches and their traditions as a whole should be integrated into Christian education curricula and theological studies. Exchanges of professors and students are to be enhanced.
3. Both Churches shall refrain from accepting any faithful from accepting any faithful from one Church into the membership of the other, irrespective of all motivations or reasons.
4. Meetings between the two Churches, at the level of their Synods, according to the will of the two Churches, will be held whenever the need arsies.
5. Every Church will remain the reference and authority for its faithful, pertaining to matters of persoanl status (marriage, divorce, adoption etc.).
6. If bishops of the two Churches participate at a holy baptism or funeral service, the one belonging to the Church of the baptized or deceased will preside. In case of a holy matrimony service, the bishop of the bridegroom's Church will preside.
7. The above mentioned is not applicable to the concelebration in the Divine Liturgy.
8. What applies to bishops equally applies to the priests of both Churches.
9. In localities where there is only one priest, from either Church, he will celebrate services for the faithful of both Churches, including the Divien Liturgy, pastoral duties, and holy matrimony. He will keep an independent record for each Church and transmit that of the sister Church to its authorities.
10. If two priests of the two Churches happen to be in a locality where there is only one Church, they take turns in making use of its facilities.
11. If a bishop from one Church and a priest from the sister Church happen to concelebrate a service, the first will preside even when it is the priest's parish.
12. Ordinations into the holy orders are performed by the authorities of each Church for its own members. It would be advisable to invite the faithful of the sister Church to attend.
13. Godfathers, godmothers (in baptism) and witnesses in holy matrimony can be chosen from the members of the sister Church.
14. Both Churches will exchange visits and will co-operate in the various areas of social, cultural and educational work.
We ask God's help to continue strengthening our relations with the sister Church, and with other Churches, so that we all become one community under one Shepherd.
12.11.1991
Patriarch Ignatios IV (Predecessor of Patriarch John X)
Damascus
Statement of the Orthodox Church of Antioch on the Theological Dialogue
On the Relations between the Eastern and Syrian Orthodox Churches, November 1991
http://www.orthodoxunity.org/state13.php
A Synodal and Patriarchal Letter
To All Our Children, Protected by God, of the Holy See of Antioch
Beloved:
You must have heard of the continuous efforts for decades by our Church with the sister Syrian Orthodox Church to foster a better knowledge and understanding of both Churches, whether on the dogmatic or pastoral level. These attempts are nothing but a natural expression that the Orthodox Churches, and especially those within the Holy See of Antioch, are called to articulate the will of the Lord that all may be obe, just as the Son is One with the Heavenly Father (John 10:30).
It is our duty and that of our brothers in the Syrian Orthodox Church to witness to Christ in our Eastern region where He was born, preached, suffered, was buried and rose from the dead, ascended into Heaven, and sent down His Holy and Life Giving Spirit upon His holy Apostles.
All the meetings, the fellowship, the oral and written declarations meant that we belong to One Faith even though history had manifested our division more than the aspects of our unity.
All this has called upon our Holy Synod of Antioch to bear witness to the progress of our Church in the See of Antioch towards unity that preserves for each Church its authentic Oriental heritage whereby the one Antiochean Church benefits from its sister Church and is enriched in its traditions, literature and holy rituals.
Every endeavour and pursuit in the direction of the coming together of the two Churches is based on the conviction that this orientation is from the Holy Spirit, and it will give the Eastern Orthodox image more light and radiance, that it has lacked for centuries before.
Having recognised the efforts done in the direction of unity between the two Churches, and being convinced that this direction was inspired by the Holy Spirit and projects a radiant image of Eastern Christanity overshadowed during centuries, the Holy Synod of the Church of Antioch saw the need to give a concrete expression of the close fellowship between the two Churches, the Syrian Orthodox Church and the Eastern Orthodox for the edification of their faithful.
Thus, the following decisions were taken:
1. We affirm the total and mutual respect of the spirituality, heritage and Holy Fathers of both Churches. The integrity of both the Byzantine and Syriac liturgies is to be preserved.
2. The heritage of the Fathers in both Churches and their traditions as a whole should be integrated into Christian education curricula and theological studies. Exchanges of professors and students are to be enhanced.
3. Both Churches shall refrain from accepting any faithful from accepting any faithful from one Church into the membership of the other, irrespective of all motivations or reasons.
4. Meetings between the two Churches, at the level of their Synods, according to the will of the two Churches, will be held whenever the need arsies.
5. Every Church will remain the reference and authority for its faithful, pertaining to matters of persoanl status (marriage, divorce, adoption etc.).
6. If bishops of the two Churches participate at a holy baptism or funeral service, the one belonging to the Church of the baptized or deceased will preside. In case of a holy matrimony service, the bishop of the bridegroom's Church will preside.
7. The above mentioned is not applicable to the concelebration in the Divine Liturgy.
8. What applies to bishops equally applies to the priests of both Churches.
9. In localities where there is only one priest, from either Church, he will celebrate services for the faithful of both Churches, including the Divien Liturgy, pastoral duties, and holy matrimony. He will keep an independent record for each Church and transmit that of the sister Church to its authorities.
10. If two priests of the two Churches happen to be in a locality where there is only one Church, they take turns in making use of its facilities.
11. If a bishop from one Church and a priest from the sister Church happen to concelebrate a service, the first will preside even when it is the priest's parish.
12. Ordinations into the holy orders are performed by the authorities of each Church for its own members. It would be advisable to invite the faithful of the sister Church to attend.
13. Godfathers, godmothers (in baptism) and witnesses in holy matrimony can be chosen from the members of the sister Church.
14. Both Churches will exchange visits and will co-operate in the various areas of social, cultural and educational work.
We ask God's help to continue strengthening our relations with the sister Church, and with other Churches, so that we all become one community under one Shepherd.
12.11.1991
Patriarch Ignatios IV (Predecessor of Patriarch John X)
Damascus
