What is tragic is that the Pope may be giving some what amounts to a wishful thinking, which is little if any different from similar overtures for reconciliation in the past. To understand why and also to understand the Orthodox Ecclesiology, I decided to post this excerpt.
Aside from the Orthodox 'mindset' so well explained by Dr. Kalimoros, we differ on the theological interpretation of the Scripture as well, as illustrated by this passage:
"With regard to the other verse which you cite, St. Theophylact of Ochrid points out that the words, "I will give unto thee,""...were spoken to Peter alone, yet they were given to all the apostles," since Christ also said, Whose soever sins ye remit, they are remitted." (The Explanation by Blessed Theophylact of the Holy Gospel According to St. Matthew [House Springs, MO: Chrysostom Press, 1994], p. 141.) The second verse to which St. Theophylact refers is St. John 20:23. As the translator rightly observes, the verb "remit" is in the second person plural, and thus refers not to St. Peter alone, but to all of the Apostles. As for the "controversial verse" (St. Matthew 16:18), St. Theophylact, following St. John Chrysostomos and the overwhelming consensus of both Greek and Latin Fathers, interprets the words "this rock" to denote St. Peter's confession of faith in the Divinity of Christ, and not the Apostles person. Any other interpretation would, of course, violate the Christocentric nature of the Church and the rather clear Scriptural affirmation that "Christ is the head of the Church" (Ephesians 5:23) and the "head of the Body" (Colossians 1:18).
Let us note, also, that the honor which the Orthodox Church has bestowed on both St. Peter and St. Paul, that is, the title of Protokoryphaioi, i.e., "leaders" or "chiefs" of the Apostles, gives us some insight into what the distinctions between the Disciples of Christ actually mean. They describe functions, responsibilities, cares, and rôles; they do not, however, refer to special privileges, prerogatives, or authority. For, in the final analysis, despite these distinctions, all of the Apostles were equal, just as all of the Bishops of the Orthodox Church—who are their successors—, whether they be simple Bishops or Patriarchs or Œcumenical Patriarchs, are absolute equals. This fact helps to explain both the passage which you cite from II Corinthians and the Gospel passages which Papists have wholly unjustifiably used to support the doctrine of Papal supremacy." [From Orthodox Tradition, Vol. XVII, No. 1 (2000), pp. 28-30] as posted on www.orthodoxinfo.com
Thanks, Kosta.
I have no way of knowing if this is true, but "born" Orthodox friends have told me that the most ardent supporters of St. Nectarios Press - and the ecclesiological orientation it represents - are (around these parts) the monastery of "the Russian Orthodox Church Outside Russia" (where, in years past, some of the [convert] monks would not sell you incense if they found out you were either RC or even, sometimes, OCA, lest you be using it in "false worship"!) and converts to Orthodoxy from the Roman and Episcopal Churches and evangelical denominations, who would have good reason to espouse that theology.
I've noted on here before, to the great anger of some, that, in my experience, those most upset about the Fourth Crusade are those Orthodox who, until a few years ago, were Episcopalians, Roman Catholics or Southern Baptists.
Among Roman Catholics, too, there is no shortage of official theological documentation regarding our status as "the one true Church" whose Bishop of Rome is "Supreme (immediate, universal) Pontiff," and, in its strictest interpretation, this stance is most frequently cherished by converts to Roman Catholicism, especially from among Anglicans and evangelicals.
I believe Pope Benedict is inviting both sides to examine what we believe and to ask ourselves, in the words of Acts, what constitutes "those things that are necessary." Whilst the abandonment of the idea of "absorption and fusion" would be anathema, literally, to some Roman Catholics (not least among them, understandably, some converts) and rethinking of the Nectarios-press stance would be the same for some Orthodox (according to my friends, principally converts).
The Pope's incorporation of the Pauline admonitions and the approach of the Council of Jerusalem certainly gives one food for thought, unless, I suppose, one's thoughts are pretty much "carved in stone." In which case, we - on both sides - need to ask whether our thoughts only are stony or whether our hearts have become so as well (Psalm 94/95).
Well-said!
Not to split hairs or anything...but are there ANY Orthodox apologetics works out there that don't rely on saying how wrong we Catholics are?
Every Orthodox apologetic tract I read says "we are right because you are wrong", perhaps I have missed some.
Catholics follow the style of writing that states "we are right because we are right"
It would seem that the latter is far more effective because it does not require standing on top of someone else to prove a point, it merely attempts to stand on it's own merits.
For housekeeping's sake, can you clean up the messy headline?
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There are islands, there are byways, there are eddies and rapids.
Without the Catholics, the river would dry up.
But they aren't the river.