Page 297 - Orthodoxy Zizioulas

O R T H O D O X Y I N B I L AT E R A L D I A L O G U E S
The degree of theological agreement was striking. There was
not only a common rejection of certain Roman Catholic doc-
trines, such as papal infallibility and jurisdictional primacy,
the Filioque, the Immaculate Conception, and universal cler-
ical celibacy, but also positive agreement on many doctrinal
topics. The effort on both sides was to show that they met on
the common ground of the ancient undivided Church and of
the seven Ecumenical Councils.
Yet despite this broad agreement, progress toward unity has
been extremely slow. This is partly due to external interrup-
tions, but perhaps even more to the almost scholastic preci-
sion with which the Orthodox have pursued detailed confes-
sional formulas drawn from post-Byzantine academic theol-
ogy. In this spirit, the Orthodox requested an official confes-
sion of faith from the Old Catholics, submitted in 1970. Most
issues were clarified to Orthodox satisfaction, but not all. Dif-
ficulties remained concerning the theological interpretation
of the Filioque, despite the Old Catholic insistence that the
Father alone is the sole source of divinity; concerning ecclesi-
ology, especially infallibility, the role of the clergy, and the
branch theory; concerning apostolic succession and the ca-
nonical standing of the Utrecht episcopate; and concerning
sacramental doctrine and practice, especially the Eucharist
and confirmation.
This shows that the dialogue continues largely along the
lines of confessional theology, seeking agreement on inherited
theses rather than a renewed understanding of tradition in
light of contemporary theological questions. If doctrinal
agreement is eventually reached, it may be of limited theo-
logical and ecclesial significance unless related to questions of
Church structure, liturgical life, and spirituality. Above all, the
future of this dialogue will depend in no small degree on the
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