Page 197 - Orthodoxy Zizioulas

T H E E C U M E N I C A L PAT R I A R C H AT E
ly tied to nationalism, which has introduced suspicion and
rivalry into inter-Orthodox relations. In response, the Ecu-
menical Patriarchate has sought to preserve its role as a centre
of unity by maintaining a supranational character, encourag-
ing the development of different cultures and languages, and
resisting identification with any particular national agenda.
This delicate balance is essential, for the Patriarchate ceases to
be truly “ecumenical” the moment it abandons this character.
Yet the most profound difficulty is theological. Ecclesiology
remains underdeveloped, and the role of the Ecumenical Pa-
triarchate is often approached without reference to the deeper
nature of the Church. The fundamental question remains: can
the Church exist without a “first”? The tradition offers a clear
answer in the 34th Apostolic Canon: there must be a primus,
without whom the others can do nothing, while he himself
can do nothing without them. This is the golden rule govern-
ing the relations between Constantinople and the other Or-
thodox Churches.
In this light, the Ecumenical Patriarchate is called to be the
“mouth” through which Orthodoxy speaks as a whole, acting
always in consultation and communion with the other
Churches. Such a primacy is both necessary and free from any
form of domination. It exists to serve unity, not to impose
authority.
Despite the difficulties, there are clear signs of progress.
The Orthodox Churches have been brought together in com-
mon witness, in theological dialogue, and in preparation for a
Great Synod. Meetings of the primates and common respons-
es to contemporary challenges show that the will for unity is
present and growing. At the same time, new sensitivities to
global issues reveal that Orthodoxy is not an isolated relic, but
a living voice in the modern world.
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