Page 163 - Orthodoxy Zizioulas

T H E B I S H O P I N T H E O R T H O D O X C H U R C H
days.
Through his ordination by other bishops, the bishop’s min-
istry transcends the local Church. He becomes the instrument
of catholicity, expressing unity in time, space, and eschato-
logical fulfillment. Each local Church must exist in commu-
nion with all others.
Ecclesiologically, there is nothing higher than the bishop.
Universal communion cannot bypass him; it takes place
through him. Synods are gatherings of bishops, expressing the
unity of the Churches.
At the same time, structures of unity beyond the local
Church must preserve this principle. The 34th Apostolic Can-
on expresses this balance: a protos presides, yet neither he nor
the others act independently. No bishop should do anything
without the consent of the πρῶτος, while the πρῶτος will do
nothing without the consent of the others. Authority is always
mutual and relational.
What is at stake here is the balance between Christology
and Pneumatology, between the one and the many, between
love and freedom.
A more recent problem, arising from non-Orthodox influ-
ences, concerns the office of the bishop in relation to his fellow
bishops. As previously mentioned, Orthodox theology of the
episcopate and canon law emphasize the essential equality of
all bishops. This principle has been carefully preserved within
Orthodoxy despite the existence of various hierarchical ranks
(patriarchs, metropolitans, archbishops, etc.). These titles, not
being based on ordination—which in Orthodox canon law is
the sole source of authority—are merely honorary and do not
constitute new sacramental orders.
The importance of this equality is reflected in the strict
practice that no bishop, regardless of title or rank, may cele-
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