Orthodox Leaders at Odds on Topics for Proposed Pan-Orthodox Council

Catholic Culture ^ | 8/14/15

[marshmallow]

The Orthodox Patriarchate of Constantinople has convened an assembly of all the bishops of the Ecumenical Patriarchate, to be held August 29- September 2.

The main purpose of the meeting will be to prepare for a Pan-Orthodox Council, which is scheduled to take place in 2016. If it occurs on schedule, the Council would be an unprecedented meeting of all the world's Orthodox leaders.

However, the range of topics to be discussed at the Pan-Orthodox Council remains a subject of tense debate among Orthodox leaders. The Russian Orthodox Church has insisted that topics can be put on the agenda only with the support of all autocephalous Orthodox bodies. That rule would prevent discussion of the most troubling questions that divide the Orthodox world.

In a related development, a leading figure in the Ukrainian Orthodox Church allied with Moscow insisted that the splits within the Ukrainian Orthodox community cannot be discussed at the Council.

[NRx]

Divorce and remarriage in the early church was pretty much a local issue and often the church deferred to civil authorities in matters of divorce. A broader and more church wide effort to address the doctrinal and disciplinary came later on. And when it did we saw quite a divergence of approaches. In the West, with some notable exceptions the trend was towards “just say No.” In those parts of the Christian East under the Empire and Constantinople the tendency was towards accepting the approach of St. Basil the Great (canons 50 & 77 in particular) which if my memory has not failed was formally adopted at the Quinisext Council and also formally in Canon II of the Sixth Ecumenical Council/Synod. Today there is some variation between the local churches in how these canons are applied, but each church recognizes the legitimate authority of the others.

Obviously the Copts were not present at these councils and their discipline as far as I am aware is a much more restrictive approach based on a literal interpretation of the Matthewite exception. Which is to say that they permit divorce and remarriage only in cases of adultery and then only for the innocent party, if there is one.

[Kolokotronis]

“Obviously the Copts were not present at these councils and their discipline as far as I am aware is a much more restrictive approach based on a literal interpretation of the Matthewite exception. Which is to say that they permit divorce and remarriage only in cases of adultery and then only for the innocent party, if there is one.”

Thanks; never knew that. Interesting too that our practice regarding divorce and re marriage are declared canonical by an Ecumenical Council. Canon 77 of +Basil the Great seems particularly relevant to what the Synod in Rome will be discussing:

“A man, however, who abandons his legally wedded wife, and marries another woman, according to the Lord’s decision, is liable to the judgment of adultery. But it has been ruled and regulated by our Fathers that such persons are to weep for a year, listen on the side for two years, kneel for three years, in the seventh year co-stand together with the faithful, and then be deemed worthy to participate in the offering, provided they repent with remorseful tears.”