Page 199 - Orthodoxy Zizioulas

AU T O C E P H A LY A N D T H E U N I T Y O F O R T H O D O X Y
Autocephaly and the Unity of Orthodoxy
The previous point leads us to consider another important
characteristic of the canonical structure of Orthodoxy:
autocephaly. This term, derived from the combination of two
Greek words (αὐτός and κεφαλή), signifies that the Church of
a given region has the authority to elect its own head (κεφαλή),
that is, its own primate. An autocephalous Church is distin-
guished from an autonomous Church precisely because, in the
case of the latter, the election of its primate must be confirmed
by the Church to which it belongs.
In canonically justifying the principle of autocephaly, refer-
ence is commonly made to Canon 34 of the Apostolic Canons
(4th century A.D.), which states that the Church of each na-
tion (ἔθνος) must regard its primate as its head, and the bish-
ops of the relevant region should do nothing without the con-
sent of the primate, nor should the primate do anything with-
out their consent.
However, the application of this canon in modern times,
particularly in relation to autocephaly, has been closely tied to
three historical factors, distinct both in their nature and in
their connection to the concept of autocephaly.
The first factor is the ancient Byzantine theory of pentarchy,
according to which the Christian oikoumene of that time was
ecclesiastically divided into five centers of leadership or pri-
macy, corresponding to the major historical centers of Chris-
tianity: Rome, Constantinople (the “New Rome”), Alexandria,
Antioch, and Jerusalem. The historical background of the idea
of pentarchy is rather complex and will not be discussed in
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