Page 164 - Orthodoxy Zizioulas

O r t h o d o x y
brate the Eucharist or act within another bishop’s diocese
without his permission. Thus, there are no superior or infe-
rior bishops with regard to the essence of the Church, which
lies primarily in her sacramental life and the teaching of the
faith. Administrative interference may occur, but only at the
level of organization.
Yet the bishop never stands alone. Even when presbyters
celebrate the Eucharist in parishes, their liturgy remains con-
nected to that of the bishop. The antimension, the commemo-
ration of his name, and earlier practices such as the fermentum
all indicate that the bishop is present in every Eucharist. The
parish Eucharist is an extension of the episcopal one.
The presbyters remain a college, even when they serve sep-
arately. Unlike the bishop, who is one, they are many. For this
reason, they cannot assume the alter Christus function, which
requires unity in singular form.
Each order in the Church has its proper place. The bishop
cannot replace the presbyter, the deacon, or the layperson.
Even the “Amen” of the people cannot be substituted. The
Church is a communion of ministries, existing in mutual de-
pendence.
Thus, while the Church is episcopocentric, it is not episco-
palistic. The bishop never exists or acts alone. He is surround-
ed by presbyters, assisted by deacons, and requires the par-
ticipation of the people. Authority itself depends upon the
“Amen” of the Church. It is a fruit of communion.
The Orthodox Church draws her understanding of the
bishop primarily from liturgical experience. The bishop is
seen first as the manifestation of the coming of Christ, and
only secondarily as successor of the Apostles or teacher.
He is the organ of the Church’s catholicity: expressing the
fullness of the eschatological community in each place, main-
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