Chambesy Preconciliar Decision
Historic Decision for the Church:
The Fourth Pre-Conciliar Pan-Orthodox Conference
Approves New Episcopal Assembly for North America
Fr. Thomas FitzGerald, Th.D.
Dean, Holy Cross Greek Orthodox School of Theology
The Leadership of Ecumenical Patriarch Bartholomew
Ecumenical Patriarch Bartholomew has acted wisely and judiciously to strengthen the bond of unity and to deepen the spirit of conciliarity of the fourteen Autocephalous Churches. Not intruding upon the rightful responsibilities of other primates or the integrity of the other Autocephalous Churches, he has exercised his own responsibility as the first bishop of the Orthodox Church. While strengthening the bonds of unity, Ecumenical Patriarch Bartholomew has led the entire Orthodox Church in addressing common challenges and in giving a united witness to Christ and His Gospel.
Ecumenical Patriarch Bartholomew convened an historic meeting of the fourteen Orthodox Heads of Churches or their representatives at the Ecumenical Patriarchate on October 10-12, 2008. This event was a profound expression of the unity in diversity, primacy and conciliarity of the Orthodox Church. This was the fifth time that a Synaxis was held at the imitative of Ecumenical Patriarch Bartholomew. Previous meetings were held in Constantinople in 1990, on Patmos in 1995, and in Jerusalem and Constantinople in 2000.
At the beginning of his address to the other bishops, Patriarch Bartholomew spoke of the value of such gatherings saying “from time to time, such a Synaxis is deemed necessary and beneficial, especially in times like ours, when the personal encounter and conversation among responsible leaders in all public domains of human life is rendered increasingly accessible and essential. Therefore, the benefit gained from a personal encounter of the Heads of the Orthodox Churches can, with God’s grace, only prove immense” (Address, section 3).
Ecumenical Patriarch Bartholomew placed great emphasis on the theme of unity in his address at the Synaxis. He recognized that Church leaders had a solemn obligation constantly to struggle to maintain the unity of the Church for the sake of Christ and His Gospel. The dangers of ethnophylitism and a distorted sense of autocephaly needed to be overcome so that the message of the Gospel could be more clearly proclaimed. Ecumenical Patriarch Bartholomew reminded the bishops that: “The Church does not exist for itself but for all humankind and, still more broadly, for the whole of creation” (Address, section 7).
The So-Called Diaspora
Within this perspective, Ecumenical Patriarch Bartholomew addressed the topic of the so-called Orthodox Diaspora. He boldly stated that Orthodoxy appears divided “when we fail to constitute a single Orthodox Church in the so-called Diaspora in accordance with the ecclesiological and canonical principles of our Church…” (Address, section 8).
This powerful conviction led the Ecumenical Patriarch to call upon the representatives of the Autocephalous Churches to “activate the 1993 agreement of the Inter-Orthodox Consultation of the Holy and Great Council in order to resolve the pending matter of the Orthodox Diaspora” (Address, section 8). This agreement provided a plan to establish an ‘Episcopal Assembly’ with appropriate authority for the bishops to guide the entire Church in each of the regions of the so-called Orthodox Diaspora.
In affirming the plan, Ecumenical Patriarch Bartholomew provided a clear indication that he believed that the time had come to overcome divisions and strengthen the unity of the Church in the regions of the so-called Diaspora. It was an indication that the Ecumenical Patriarch refused to accept indefinitely the present canonical irregularities in regions such as North America which has great potential for Orthodox witness.
The bold proposal of Ecumenical Patriarch Bartholomew was unanimously accepted by the other hierarchs. In their statement, the Heads of the Autocephalous Churches affirmed the proposal of Ecumenical Patriarch Bartholomew that meetings be held to resume discussions on this critical issue. They expressed the “desire for the swift healing of every canonical anomaly that has arisen from historical circumstances and pastoral requirements, such as in the so-called Orthodox Diaspora, with a view to overcoming every possible influence that is foreign to Orthodox ecclesiology” (Synaxis Statement, section 13).
Under the leadership of Ecumenical Patriarch Bartholomew, the hierarchs representing the fourteen Autocephalous Churches at the Synaxis affirmed that the status quo in the so-called Diaspora was no longer acceptable. This affirmation set in motion the plans to convene the Fourth Pre-Conciliar Pan-Orthodox Conference.
The Forth Pre-Conciliar Conference
At the invitation of His All Holiness Ecumenical Patriarch Bartholomew, delegates from the fourteen Autocephalous Churches participated in the historic Pre-Conciliar Conference meeting at the Center of the Ecumenical Patriarchate in Chambésy-Geneva, Switzerland on June 6-12, 2009.
The Fourth Pre-Conciliar Conference was part of a significant process aimed at addressing critical issues facing the entire Orthodox Church today. Since 1976, Orthodox theologians have been examining ten topics in anticipation of the convocation of the Great and Holy Council. Numerous theological consultations and three Pre-Conciliar Conferences in 1976, 1982 and 1986 addressed a number of these and related topics, and produced reports which were distributed to the Autocephalous Churches.
At the same time, the bonds of Orthodox unity and cooperation throughout the world were strengthened through these Pre-Conciliar Conferences and related consultations. Here, the significance of the process, difficult at times, can not be underestimated.
Among the ten topics identified for study in anticipation of the Council was the so-called Orthodox Diaspora. This refers to the presence of Orthodox Churches in regions, such as North America, which are beyond the borders of the Autocephalous Orthodox Churches.
The Ecumenical Patriarchate has the pastoral responsibility for all Orthodox in these new regions according to the canonical tradition and historical precedent. At the same time, the Ecumenical Patriarchate wisely recognizes that a Pan-Orthodox agreement must be found to organize the Church in these regions so that there is a more united witness to the Gospel of Christ.
The early development of the Orthodox Church in the United States, for example, was very complex. It was rooted in both immigration and missionary activity from the nineteenth century onward. In addition to the Ecumenical Patriarchate, a number of other Autocephalous Churches were involved in this process especially through the establishment of parishes and dioceses.
However, the historic canons expressing principles of Church organization were not always followed. This led to the proliferation of many Orthodox jurisdictions, often giving the impression of fragmentation rather than unity in the Orthodox faith. These divisions ultimately weakened the centrality of the Gospel of Christ as well as the witness and mission of the Orthodox Church in this country.
For about five decades, there have been notable examples of Pan-Orthodox cooperation in areas such as ecumenical witness, religious education, youth work, campus ministry, philanthropy, communications and mission. Among clergy and laity from all jurisdictions, there has been recognition of the tragedy of disunity as well as a growing desire to work together for the sake of Christ and His Gospel as proclaimed by the Orthodox Church.
At the local level, significant Pan-Orthodox cooperation has been expressed through councils of Orthodox Churches and clergy associations. It is also to be found in Pan-Orthodox ministries in religious education, social witness, retreats, and campus ministry. In these areas, faithful men and women have responded to the Gospel and have made outstanding contributions to the life of the Church.
Much of the Pan-Orthodox activity at the national level has taken place under the aegis of the Standing Conference of Canonical Orthodox Bishops (SCOBA) founded in 1960. Established with the blessing of the Ecumenical Patriarchate, SCOBA built upon earlier efforts to bring together the primates of the canonical jurisdictions to address common concerns.
In addition to providing a forum for the regular meetings of jurisdictional primates, SCOBA has established or sanctioned numerous commissions, agencies and endorsed organizations bringing together clergy and laity for specific Pan-Orthodox ministries. It has published significant pastoral statements. SCOBA also sponsored significant meetings of all Orthodox bishops in 1994, 2001 and 2006. For nearly fifty years, SCOBA has provided a very valuable structure especially for deliberation and common ministries of the entire Church.
Despite its significance, however, SCOBA has remained essentially a consultative body lacking full authority and recognition to address critical issues in a truly unified manner. SCOBA never had a formal mandate to envision administrative unity and to guide the jurisdictions in that direction. Consequently, divisions and disputes within jurisdictions and parishes have weakened the message and witness of the Orthodox Church in our society. These tensions are expressed, for example, by the presence of a number of Orthodox bishops in the same city, in the unilateral establishment of new mission parishes and in the duplication of efforts by the jurisdictions.
The Decisions of the Pre-Conciliar Conference
Led by the Ecumenical Patriarchate, the representatives of the Autocephalous Churches in Pre-Conciliar Consultations studied the topic of the so-called Diaspora in 1990, 1993 and 1995. They made significant recommendations to the Churches to address the challenge of the so-called Diaspora. Other consultations and theological essays by notable Orthodox theologians complemented these discussions in more recent years. Unfortunately, political and ecclesiastical developments especially in Eastern and Central Europe introduced new challenges to the Churches and slowed down the Pre-Conciliar discussions.
Ecumenical Patriarch Bartholomew, however, was determined not to let these recent tensions continue to stand in the way of progress in moving towards the Great and Holy Council and in addressing the situation of the so-called Diaspora. Despite the recent tensions, he consistently returned to the critical topics of Orthodox unity and the witness of the Church today in his meetings with the representatives of the other Orthodox Churches. His own personal dialogues with others have done much to strengthen the spirit of conciliarity.
Acting as formal representatives of the Autocephalous Churches, the members of the
Pre-Conciliar Conference in Chambésy affirmed “that is the common will of all of the most holy Orthodox Churches that the problem of the Orthodox Diaspora be resolved as quickly as possible, and that it be organized in accordance with Orthodox ecclesiology, and the canonical tradition and practice of the Orthodox Church” (Decision, section 1). These words clearly reflected the affirmation made at the meetings of the Heads of Churches in 2008.
At the same time, the delegates of the Churches recognized that for historical and pastoral reasons an immediate move toward an ecclesial structure which is fully in accord with the canons is not immediately possible everywhere in the so-called Diaspora. Therefore, the Pre-Conciliar Conference approved a temporary situation that will move towards a fully canonical solution in each place. This process should be completed prior to the convocation of the Great and Holy Council.
Episcopal Assemblies
With these foundational perspectives in mind, the Conference decided to sanction the establishment of an Episcopal Assembly in specific regions of the so-called Diaspora which are beyond the boundaries of the Autocephalous Churches. In so doing, the delegates acted formally on behalf of their Churches. The development of these Episcopal Assemblies can take place immediately depending upon local characteristics. The establishment of the new structures in each region does not have to wait until the convocation of the Great and Holy Council. Indeed, the creation of these Episcopal Assemblies will contribute to the movement towards the Council.
The Pre-Conciliar Conference initially identified twelve regions throughout the world where the Assemblies will be established. Some adjustments to these regions may be made upon the recommendation of the local bishops. The Episcopal Assembly will include all the canonical Orthodox bishops in a given region such as North America. The senior prelate of the Ecumenical Patriarchate will chair the Episcopal Assembly in each region. Here in North America, this will be Archbishop Demetrios. There are over 50 Orthodox bishops in North America.
The Assembly will meet yearly and will have an Executive Committee which will meet every three months. The Assembly will have the authority to propose future structures for the Church in each region in accordance with the canonical tradition and local needs.
This establishment of an Episcopal Assembly will be a major step in a transitional process. The plan does not envision the immediate elimination of present jurisdictions. They will continue to exist and will continue to respond to specific pastoral needs. Each bishop will continue to participate in the deliberations of his jurisdictional synod and, as appropriate, be related to an Autocephalous Church.
At the same time, however, the new structure of the Episcopal Assembly and related committees will provide an authorized and recognized forum bringing together all canonical bishops to address together issues affecting all the jurisdictions in the region.
In a very important affirmation, the Pre-Conciliar Conference states: “The Orthodox Churches are bound not to advance actions that could hinder the above process for a canonical resolution of the issue of the Diaspora, and to do their utmost to facilitate the work of the Episcopal Assemblies and the restoration of normal canonical order ion the Diaspora.” (Decision, section 7).
The Conference clearly directs that other committees, composed of clergy and laity, will be established by the Assembly to address particular concerns. This is a significant recognition of the fact that the bishops are not meant to do this important work on their own. The work of the Episcopal Assembly and the movement towards a more permanent canonical structure will require both the cooperation of bishops as well as the involvement of other clergy and laity.
The Responsibilities of the Episcopal Assembly
The general structure of the new Episcopal Assembly has been provided by the Conference. Yet, at the same time the Pre-Conciliar Conference recognized that further developments in the organization of the Church in each region will take place in accordance with local history and pastoral needs.
The foundational responsibilities of each Episcopal Assembly will be to manifest the unity of the Orthodox Church in each region and to address in a unified manner the pastoral needs of all Orthodox living in the region. This means that the Episcopal Assembly will coordinate and guide the ministry of the entire Church in areas such as pastoral care, theological studies, religious education, mission, liturgical life, and publications.
The unity of the Church does not require uniformity in liturgical practices or cultural expressions. These will continue to be expressed especially at the local parishes. At the same time, legitimate variations rooted in history and cultures should not become an obstacle to unity of the Church in each place.
The Episcopal Assembly will also be responsible for a unified approach to other Christian Churches and other religions. Likewise, the Episcopal Assembly will be responsible for Orthodox relationships with governmental bodies in each region. Clearly, The Episcopal Assembly will enable the Church to express itself both with greater unity and greater authority in dealings both with other religions and with the government. The presence and wisdom of Orthodox Christianity will be more clearly expressed.
The decisions of the Pre-Conciliar Conference should not be underestimated. It is the first time that the Ecumenical Patriarchate together with the other Autocephalous Churches have formally provided a plan for the immediate organization of the Church in the so-called Diaspora. The Conference has clearly set a direction which recognizes the weaknesses of the present situation, and which emphasizes the critical importance of Orthodox unity and cooperation.
Greater Unity for Ministry and Mission in North America
The new Episcopal Assembly here will now have a fully sanctioned and recognized ecclesial authority which SCOBA has not formally had. This authority will be rooted in the fact that the Ecumenical Patriarchate and the other Autocephalous Churches formally recognize the Episcopal Assembly as the highest expression of the unity and ministry of all the bishops in North America.
The Episcopal Assembly will also be a body which is formally invested with responsibilities to guide the life of the entire Orthodox Church in this region. The present structure of SCOBA will become the basis for the new Executive Committee of the Episcopal Assembly. The important Pan-Orthodox ministries begun by SCOBA will continue and now will be raised to a new level of significance. They will now be strengthened and enriched by an affirmation and recognition coming from the entire Orthodox Church through the Pre-Conciliar decisions.
The Episcopal Assembly, of course, can not by itself create immediately a new situation in North America generally or in the United States in particular. The direction given by the Ecumenical Patriarchate and the other Autocephalous Churches must now be embraced here by clergy and laity of all the jurisdictions.
SCOBA Sets the Date for the Episcopal Assembly
With the leadership of Archbishop Demetrios, the hierarchs of SCOBA had a special meeting on September 25, 2009. The bishops discussed extensively the Chambésy documents related to the Episcopal Assembly. They unanimously decided that the first meeting of the Episcopal Assembly will be held during the Post-Pentecost Week of 2010, most likely on May 26-27, 2010. The bishops also set in motion a plan to prepare for the Assembly over the coming months.
All the bishops in North America have the obligation to be the principal proponents of Orthodox cooperation and greater unity. They must encourage other clergy and laity to face the tragic consequences of our de facto divisions without excuses. The bishops themselves must be the leading exponents of unity, healing and reconciliation. Witnessing to the presence of Christ, the bishops must be truly the preeminent signs of unity.
Initially, the meetings of the Episcopal Assembly will provide a rich opportunity for the bishops to know one another, and to address together common pastoral challenges in concert with knowledgeable clergy and laity. The new structure of the Episcopal Assembly will provide the basis for a teaching, witness and service together. Critical topics such as Orthodox Christian formation, ministries, youth, marriage, family life, mission, ethics, the environment and ecumenism eventually will be addressed in a unified manner.
At the same time, the Episcopal Assembly will also be in a position to assist better the needs of other Orthodox Churches throughout the world.
Finally, clergy and laity need to pray for “the stability of the holy Churches of God.” These words are frequently repeated in our worship. They reflect Our Lord’s own prayer for the unity of His followers (John 17). Our prayer reminds us of our sacred calling to be persons of reconciliation and healing, following the example of Our Lord here and now. By better manifesting our unity in Christ in His Church, we manifest the healing presence of the Lord in His world.
As Ecumenical Patriarch Bartholomew recently said “the unity of our holy Orthodox Church is not an end in itself. In accordance with the words of the Lord a little before His Passion, the goal of the unity of His disciples according to the model of the Holy Trinity is “that the world may believe that you sent me” (John 17.21). The Ecumenical Patriarch declared that the Church grows “by conveying God’s love to all people and to the material creation itself. We exist as Church not for ourselves but for humanity and creation.”
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Fr. Thomas FitzGerald, Th.D., Protopresbyter of the Ecumenical Patriarchate, is Dean of Holy Cross Greek Orthodox School of Theology in Brookline, MA. He frequently represents the Ecumenical Patriarchate at theological consultations. He served as a member of the secretariat at the Pre-Conciliar Commission meetings in Chambésy, Switzerland in 1990, 1993 and 1995.
The full texts if the decisions of the Fourth Pre-Conciliar Pan-Orthodox Conference can be found on the web site www.scoba.us.
Here is a list of upcoming events at Holy Cross Greek Orthodox School of Theology. For a complete list, see our calendar of events.
Tuesday, May, 22nd, 2012
Monday, May, 28th, 2012
Tuesday, June, 5th, 2012
Friday, June, 8th, 2012
