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The Three Answers of Patriarch Jeremiah II

A Commentary on Modern Ecumenical Dialogue With the=20 Heterodox

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What follows after these introductory remarks = are=20 excerpts from the famous correspondence between Jeremiah II, = Patriarch of Constantinople, and the Lutheran scholars in = Tubingen,=20 Germany regarding their "Augsburg Confession." The The = Three=20 Answers of Patriarch Jeremiah II to the Lutheran Scholars in = Tubingen (1576-1581) enjoy the status of "symbolic = books" in=20 the Orthodox Church. That is, they are not of the same = authority as=20 the Symbols, esp. that of the Nicene-Constantinopolitan = Creed.=20 However, they are, with many other symbolic texts, "pending=20 probable acceptance and ratification by an Orthodox = Ecumenical Synod" (Mastrantonis, xvii). Thus, they are of = great=20 value and importance to the Church.

I have chosen these excerpts because they show = how=20 Orthodox "ecumenical dialogue" has proceeded in the past. = What you=20 will read is in sharp contrast to much of what passes for = "Orthodox=20 dialogue" with the heterodox today. There are many lessons = to be=20 learned herein. Note especially the continual appeal of this = wise=20 and venerable Patriarch to the Tradition of the Church as = expressed=20 by the Scriptures, the God-bearing Fathers, and the = Ecumenical=20 Synods. Note the clarity of thought, the firmness regarding = the=20 truth, yet also the kindness and condescension which he = shows=20 towards these Lutheran scholars. And finally, note in = contrast to=20 today's endless "dialogues of love," that the Patriarch cut = off the=20 correspondence after the third reply when it became clear = that the=20 issues had been exhausted and the heretics were unrepentant. = In this=20 he was faithful to the Scriptures: "A man that is a heretic, = after=20 the first and second admonition, abandon" (Titus 3:10).

+ + +

Introductory Remarks. Numerous Orthodox = traditionalists=20 have written on the modern ecumenical problem of "dialogue = with the=20 heterodox." Constantine Cavarnos gives a penetrating = critical=20 analysis of the fruit of this type of dialogue in his = outstanding=20 book Ecumenism Examined (Belmont, MA: Institute for = Byzantine and Modern Greek Studies, 1996, emphases his):

The question arises: Why such a strenuous opposition to = participation [in ecumenical dialogue]? A major part of = the answer=20 is briefly this: participation involved repeated=20 "dialogues" with the heterodox, especially with Roman = Catholic=20 prelates; and history has taught the Orthodox, especially = the=20 Greeks, that such dialogues end for the Orthodox = disastrously. (p.=20 44)

Those Orthodox who know well the history of their = Church and=20 the origin and evolution of the other forms of = Christianity, and=20 it diachronic relations with them, are quite aware of the = great=20 dangers in which Orthodox hierarchs involve the Church = when they=20 engage in "Ecumenical dialogues." (p. 45)

Further, so far as dialogues with various = Protestant=20 denominations are concerned, history teaches us that = they are=20 destined to failure. The Orthodox Church has had many = contacts=20 with the Protestants through the centuries. But these have = not=20 resulted in Protestant denominations becoming Orthodox. = The=20 chances of success of dialogues with Protestant = denominations were=20 small in the past; today they appear to be nil. Conversion = is a=20 matter of individual spiritual maturation and = choice, not=20 a product of Ecumenical dialogues. (p. 46)

A very important fact to be noted ... is that exposure = again=20 and again through dialogues to this minimalistic, = relativistic=20 mentality [of typical modern dialogue] has a = blunting=20 effect on the Orthodox phronema or mindset. = One=20 becomes infected by the virus=E2=80=94or = venom=20 (ois) as the Orthodox Church Fathers call = it=E2=80=94of heresy.=20 (p. 47-48)

The reason why St. Paul and the other holy men whom I = have=20 mentioned advise avoiding repeated religious dialogues = with the=20 heterodox is clearly the danger of being infected=20 spiritually by heretical ideas=E2=80=94it is = not to teach=20 hatred towards the heterodox. Such ideas are = compared to=20 poison, the venom of snakes, causing spiritual death. (p.=20 52).

Also, in Orthodoxy and the Ecumenical Movement = (Etna:=20 Center for Traditionalist Orthodox Studies, 1997, = forthcoming),=20 Archimandrite Cyprian offers these brilliant and penetrating = insights:

6. The [WCC] "Commentary" from Geneva also asserts that = "ecumenism is not an entirely new phenomenon," because it = has,=20 supposedly, "always been part of the Church=E2=80=99s = life" ( 3).

This position of Father George Tsetsis is generally = accepted by=20 the entire spectrum of Orthodox ecumenists, and, indeed, = was given=20 collective expression at the so-called Third Pan-Orthodox=20 Pre-Synodal Consultation (Chambesy, Geneva, 1986). [1] The = attitude of this Consultation was certainly influenced = directly by=20 the findings of a "Symposium" of some thirty Orthodox = ecumenists=20 at the Valamo Monastery in Finland, which was organized by = the=20 WCC=E2=80=99s "Orthodox Working Group," under the = presidency of Father=20 Tsetsis. [2]

a. The confusion here, however, is obvious, when we = take into=20 consideration the fundamental truth that the ecumenical = movement=20 is not just a question of "dialogues"; it quite simply = includes=20 "dialogues" which, conducted as they are in the context of = the=20 ecclesiological presuppositions of the ecumenical = movement, are=20 totally unacceptable from an Orthodox standpoint. Let us = explain=20 this in more detail.

The Holy Fathers, with purely Orthodox presuppositions, = conducted dialogues with the heterodox=E2=80=94certainly = not, as Father=20 Tsetsis writes, "in order to achieve Christian unity," or = "to=20 achieve their visible unity," or "to give a common witness = to the=20 world" ( 3 and 4), but in order to return those outside = the=20 Orthodox Church to the "Unity of the Faith." It is = dialogues of=20 precisely this kind that have truly always = existed "at=20 the epicenter of the pastoral concerns of the One, Holy, = Catholic,=20 and Apostolic Church from the very first days of her = formation" (=20 3).

On this account, it is inconceivable that the = charismatic=20 dialogues of the Saints of the Orthodox Church should be = equated=20 with the "dialogues" of the ecumenical movement:

It would undoubtedly be rash to assert that = dialogue=20 between the churches today has the same characteristics = as it=20 did in times past.... The external features of = contemporary=20 inter-church dialogue are completely new, since = contemporary reality presents new characteristics in a=20 revolutionary way...[and]..., consequently, of necessity = today=E2=80=99s=20 dialogue has not only a different form, but also = different=20 theological content. [3]

But there is an additional reason why the dialogues of = old=20 differ from the "dialogues" of our day:

Contemporary ecumenical dialogue, perhaps for the = first time=20 in the history of Christianity, is adopting almost the = same=20 principles as Greek dialogue, in terms of both method = and=20 goals.... [4]

That is to say, it has adopted the principles of = Socratic=20 dialectic and Platonic dialogue; and in this way, = contemporary=20 ecumenical "dialogues" are clearly differentiated from the = preaching and mission of the Fathers, that is, their = charismatic,=20 pastoral dialogue. (pp. 34-36)

Finally, I include these wise words from Metropolitan = PHILARET's=20 "Prot= est=20 to Patriarch Athenagoras on the Lifting of the Anathemas of=20 1054":

The Tradition of the Church and the example of the Holy = Fathers=20 teach us that the Church holds no dialogue with those who = have=20 separated themselves from Orthodoxy. Rather than that, the = Church=20 addresses to them a monologue inviting them to return to = its fold=20 through rejection of any dissenting doctrines.

A true dialogue implies an exchange of views with a = possibility=20 of persuading the participants to attain an agreement. As = one can=20 perceive from the Encyclical "Ecclesiam Suam," = Pope Paul=20 Vl understands the dialogue as a plan for our union with = Rome with=20 the help of some formula which would, however, leave = unaltered its=20 doctrines, and particularly its dogmatic doctrine about = the=20 position of the Pope in the Church. However, any = compromise with=20 error is foreign to the history of the Orthodox Church and = to the=20 essence of the Church. It could not bring a harmony in the = confessions of the Faith, but only an illusory outward = unity=20 similar to the conciliation of dissident Protestant = communities in=20 the ecumenical movement.

Endnotes

1. "Completed Texts=E2=80=94Resolutions of the Third = Pre-Synodal=20 Pan-Orthodox Consultation (October 28-November 6, 1986)" [in = Greek],=20 Episkepsis, No. 369 (December 15, 1986), p. 14 (4. = The=20 Orthodox Church and the Ecumenical Movement [ 3]).

2. See Episkepsis, No. 176 (October 15, 1977), = p. 4 [in=20 Greek]: "Symposium of Orthodox Theologians in Valamo, = Finland"; and=20 pp. 9-15: "=E2=80=99The Ecumenical Nature of the Orthodox = Witness=E2=80=99: Findings=20 of the Orthodox Symposium in Valamo, Finland."

  • Apart from other things, the "Symposium" approached = the=20 question of "the way in which the ecclesiology" of the = Orthodox=20 "is being accommodated to the context of this [i.e., the=20 ecumenical] movement, both in the programs and in the = activities=20 which the WCC has undertaken." In its reply, the = "Symposium"=20 emphasized that "participation...does not in principle = constitute=20 a revolution in the history of Orthodoxy," but essentially = contradicted itself by advocating the following idea: = "What is, in=20 some way, new today is the fact that this endeavor = [viz.,=20 of applying the Apostolic Faith to new historical = circumstances]=20 is taking place jointly with other Christian bodies, with = which=20 there is not full communion"! (op.cit., p. 12). =

3. Nicholas A. Matsoukas, The Ecumenical Movement: = History=20 and Theology [in Greek] ( Philosophical and Theological = Library, No. 4; Thessaloniki: P. Pournaras Publications, = 1991), pp.=20 11-12 (Introduction).

4. Ibid., p. 16.

+ + +

The excerpts that now follow are from = Augsburg and=20 Constantinople, by Fr. George Mastrantonis (Brookline, = MA: Holy=20 Cross Press, 1982). Though most of the theological = discussion=20 centers around the filioque, there were many other = subjects=20 covered. The book is highly recommended, and costs only = $5.00.

The First Answer of Patriarch Jeremiah II of = Constantinople,=20 Concerning the Augsburg Confession, Sent to Tubingen [May = 15]=20 1576

[p. 31] We received the letters which your love = sent us=20 and the booklet which contains the articles of your faith. = We accept=20 your love, and in compliance with your request we shall = endeavor to=20 clear the issues in which we agree and those in which we = disagree.=20 The expression of love is the fulfillment of the Law and = Prophets=20 [cf. Rom 13:10]. Indeed, it is fulfilled, we may say, not = only by=20 mere words, but proven by the very facts themselves and by = deeds.=20 Even as the most precious stones that need no words of = praise, yet=20 they are looked upon with admiration because of their own = intrinsic=20 worth by those who know their value. You have displayed such = a love,=20 most wise German men, bereft of pride in those matters which = you=20 have communicated to us.

In responding, then, we shall say nothing originating of=20 ourselves, but (what is pertinent) from the holy seven = Ecumenical=20 Synods with which, as you write, you acquiesce and you = accept. We=20 shall further speak in accordance with the opinion of the = divine=20 teachers and exegetes of the divinely inspired Scripture, = whom the=20 catholic Church of Christ has received in common accord, for = their=20 words and miracles illuminated the universe like another sun = [cf. Mt=20 13:43]. Because the Holy Spirit breathed on them and spoke = through=20 them. Indeed, their statements shall remain unshaken forever = because=20 they are founded on the Word of the Lord.

The Church of Christ, according to Saint Paul, is the = "pillar and=20 bulwark of the truth" [I Tim 3:15]. And according to the = divine=20 promise of the Lord, the gates of Hades "shall not prevail = against=20 it" [Mt 16:18]. And although some are carried away by = portentous=20 thoughts nevertheless, this Church stands secure and = steadfast,=20 solidly supported on the rock and on those other teachings = on which=20 the truth has been established [cf. Eph 2:20]. For those who = are of=20 the Church of Christ, are wholly of the truth; but those who = are not=20 wholly of the truth, are also not of the Church of Christ.=20 Therefore, we follow in the path of truth and offer the = sound word=20 for the upbuilding of the true faith. And with this we = beseech the=20 prayers of those who love the Lord, so that our mind may be = guided=20 by His divine grace in the path of peace [cf. Lk = 1:79]...

[29. An Invitation To Follow the Holy Synods, pp. = 102-3]

All these things which we have spoken, beloved, are = founded, as=20 you very well know, upon the inspired Scriptures, according = to the=20 interpretation and the sound teaching and explanation of our = wise=20 and holy theologians [the Fathers of the Church]. For we may = not=20 rely upon our own interpretation and understand and = interpret any of=20 the words of the inspired Scripture except in accord with = the=20 theologizing Fathers who have been approved by the Holy = Synods,=20 [inspired] by the Holy Spirit for a pious purpose, lest our = thought,=20 like that of Proteus move around here and there, deviating = from the=20 correct evangelical teaching, from true wisdom and from = prudence.=20 But someone will say, how can these things be corrected? In = this=20 way: with the help of God.

Let no one undertake or think anything contrary to the = decisions=20 of the Holy Apostles and the Holy Synods. He who uprightly = keeps=20 this principle will be a partner with us in our rejoicing, a = member=20 of our community and one who holds the same faith. But what=20 communion would one have with us, who rejects the = aforementioned=20 canons and opposes the Apostles and shamelessly turns = himself=20 against the Holy Apostles? What part could he have with us?=20 Somewhere one of the teachers [of the Church] says to those = who=20 strive to be pious: "One who speaks contrary to the things = which=20 have been decided=E2=80=94even though he is trustworthy [cf. = l Cor 4:2;=20 9:1], lives as a virgin, does wonders, and = prophesies=E2=80=94is a wolf in=20 sheep's clothing, who causes the ruin of the sheep." Another = teacher=20 says: "It shakes loose something that seemed good to the = God-bearing=20 Fathers, that cannot be called administration, but violation = and=20 betrayal of the dogma." Still another teacher [Saint Basil]=20 says:

One who has the judgment of Christ before his eyes, who = has=20 seen the great danger that threatens those who dare to = subtract=20 from or add to those things which have been handed down by = the=20 Spirit, must not be ambitious to innovate, but must = content=20 himself with those things which have been proclaimed by = the=20 saints. [Against Eunomius 2, PG=20 29.573-652]

Therefore, since so many and such important of our = theologizing=20 Fathers forbid thinking otherwise, there is only one = correction:=20 conform to the Holy Synod and follow the canons of the = Apostles and,=20 thus, follow Christ in all things.

[30. Closing Salutations]

O most wise German men and beloved children of our humble = self,=20 since, as sensible men, you wish with your whole heart to = enter our=20 most Holy Church, we, as affectionate fathers, willingly = accept your=20 love and friendliness, if you will follow the Apostolic and = Synodal=20 decrees in harmony with us and will submit to them. For then = you=20 will indeed be in communion with us, and having openly = submitted to=20 our holy and catholic church of Christ, you will be praised = by all=20 prudent men. ln this way the two churches will become one by = the=20 grace of God, we shall live together hereafter and we will = exist=20 together in a God-pleasing way until we attain the heavenly = kingdom.=20 May all of us attain it in Christ Jesus, to whom belongs = glory unto=20 the ages. Amen.

Written with the help of God, in Constantinople, in the = year of=20 the Incarnation of our Lord Jesus Christ 1576, 15 May, at = the=20 venerable Patriarchal Monastery of the Pammakaristos = [All-Blessed=20 Ever-Virgin Mary].

Jeremiah, by the mercy of God, Archbishop of = Constantinople, New=20 Rome, and Ecumenical Patriarch

The Second Answer of Patriarch Jeremiah II of = Constantinople to=20 Tubingen, 1579, Sent to the Most Wise Theologians, Residents = of the=20 Famous City of Tubingen

[pp. 151-4] Jeremiah, by the mercy of God, Archbishop of = Constantinople, New Rome, and Ecumenical Patriarch.

Our Humble Self received your sagacious second letters = which you=20 have sent concerning the procession of the Holy Spirit and = other=20 theological questions. We might have answered earlier had we = not=20 been traveling in the West and the Peloponnesos. We, = therefore,=20 thank God, the giver of all good things, and rejoice over = the many=20 other benefits, not the least of which is that you, for the = most=20 part, agree with our Church. So may it be also in the = matters in=20 which we disagree, that we may piously agree, by the will of = God,=20 who perfects all things for what is most beneficial.

Concerning the Procession of the Holy Spirit

The first matter, then, in which we disagree is the = procession of=20 the Holy Spirit. Wherefore, my beloved [spiritual] sons, = although=20 this matter was brought to the fore many times, and = accurately=20 examined by every related canon of the Church, and by every=20 spiritual Lydian stone, it was obviously analyzed and = clarified so=20 much so that it has no further need of research.

And yet, even though we are preoccupied with many and = continuing=20 responsibilities, we are condescending to you in [Christian] = love,=20 no less than a father would, and abundantly as in the myth = of=20 [armed] Athena, who will deliberate still further with you = for your=20 edification, supporting our position with holy testimonies = as the=20 God-inspired Fathers received them.

For it is a stipulation of the holy and Sixth Ecumenical = Synod=20 directing that the Holy Scriptures be understood as the = tried and=20 proved teachers of the Church have interpreted them and not = as those=20 who, by their own sophistry, wish to interpret such matters=20 superfluously. Read also the stipulation of the 19th = canon:

And if any controversy in regard to Scripture shall = have been=20 raised, let them not interpret it otherwise than as the = luminaries=20 and doctors of the Church have expounded it. And in these = let them=20 glory rather than in composing things out of their own = heads lest,=20 through their lack of skill, they may depart from what is=20 fitting.

[1. Distinction between Procession and Sending]

Let us hearken, I entreat you, to what will be said with = good=20 will and in the fear of God. The procession of the Holy = Spirit is=20 one thing, while the sending is another. For on the one = hand, the=20 procession is the natural existence of the Holy Spirit, = directly=20 alone from the Father, who is the cause. On the other hand, = the=20 sending is a sending forth on a mission in time in which the = Son=20 also sends the Spirit, as is the case here, and the Spirit = also=20 sends the Son, as it is said, "the Spirit of the Lord is = upon me,=20 because the Lord hath anointed me; he has sent me to preach = glad=20 tidings to the poor" [Is 61:1; cf. Lk 4:181. How then and = why do you=20 innovate and say that the Holy Spirit proceeds from the = Father and=20 from the son? If the Spirit did not proceed from the Father = alone,=20 then the Lord would have said concerning the Paraclete, whom = I and=20 the Father sent forth just as He frequently said "whom I = shall send"=20 [Jn 15:26]. To begin with, then, the undeceiving mouth of = Christ=20 declares that the Holy Spirit proceeds from the Father [cf. = Jn=20 15:26]. Second, even Paul himself in the Epistle to Titus=20 reiterates: "Not because of deeds done by us in = righteousness, but=20 in virtue of his own mercy, by the washing of regeneration = and=20 renewal in the Holy Spirit, which he poured out upon us = richly=20 through Jesus Christ our Savior" [3:5-6]. What is more = explicit than=20 this? The Lord has said, "Behold, I send the promise of my = Father=20 upon you" [Lk 24:49; cf. Acts 2:14; Jn 14:26; 20:21-23]. = Paul=20 subsequently asserts: "which he poured out upon us richly" = [Tit=20 3:6]...

[4. Difference between =E2=80=98Ek=E2=80=99 and = =E2=80=98Dia=E2=80=99]

... Moreover, we have previously mentioned that here is a = very=20 great difference between the sending to the created world = and the=20 procession which is timeless and eternal, in which He alone = directly=20 proceeds from the Father, as we said, and as we will more = fully=20 explain with the help of God in the course of our = exposition.=20 Consequently, the great Athanasios, whom you presented as = your=20 advocate, does not help you. Instead, he argues against you = for he=20 allies himself with the Lord and with all the God-filled and = wise=20 theologians of the Church. Therefore, he ridicules those of = contrary=20 opinion, that is, against these pneumatomachs [adverseries = of the=20 Spirit], by directing this jest at them: "If the Holy Spirit = is not=20 a creature, then He is a son; thus, there will be found to = be two=20 sons and brothers, or rather, the Logos will be a son, the = Spirit=20 will be a grandson, and the Father will be a grandfather." = These are=20 their nonsensical prattlings, and that is why he ridicules = them.

[5. The Interpretation by the Theologians of = 'Ek' and=20 'Dia' Is Incorrect]

In spite of these things, our humble self is greatly = astonished=20 at your sagacity. When you write in your second reply, and = we quote:=20 "If there is one who believes that the Holy Spirit alone is = from the=20 Father, and through the Son, but does not proceed from the = Son, let=20 him know that he believes the impossible; for these are=20 contradictory to each other, and cancel one the other." = However,=20 those things which we profess are not impossible, nor do = they=20 contradict each other, nor do they cancel one the other, as = you say.=20 For the truth never conflicts with the truth. And although = not fully=20 treated, this much is sufficient for the present concerning = these=20 matters. However, I diligently researched the matter and = found but=20 two main differences between us on the subject. First, that = you=20 understand the sending and the procession to be one and the = same=20 things. And for this reason you say incorrectly: "If the = Spirit is=20 sent by the Son, then it follows that He also proceeds from = him."=20 ...

[13. Irrational Results from the Filioque, pp. = 162-4]

See how many absurd conclusions from every side trail = those who=20 say that the Spirit proceeds both from the Father and the = Son! Do=20 not desire to think incorrectly concerning the Lord. For if = the=20 Latins, that is, the Church of Rome, and others can produce=20 witnesses who are acceptable such as Augustine, Ambrose, = Jerome, and=20 some others, we also can produce many more and even more = trustworthy=20 Fathers to speak up for the truth. Who are they? They are = the=20 God-bearing Fathers who distinguished themselves in the holy = Synods,=20 who deified the earth, and who through miracles and good = works=20 shined brighter than the sun and declared that the Holy = Spirit=20 proceeds from the Father alone. They ordered heavy penalties = against=20 those who might think otherwise following the anathema of = the=20 Apostle Paul who explicitly declared: "If anyone is = preaching to you=20 a gospel contrary to that which you received, let him be = accursed"=20 [Gal 1:9].

[14. The Ecumenical Synods Would Not Remain Silent]

If the Son was the emitter and the cause of the Spirit, = how could=20 the Ecumenical Synods have remained silent concerning such a = most=20 necessary dogma? It is very clear, therefore, from this that = some=20 persons gave way to their own wills and affixed this = addition after=20 the holy synods had made their definition. For if this had = not=20 happened, there would not have been a consensus of all = present,=20 since the most reverend primates of Rome were present in the = seven=20 holy Synods.

[15. Scriptural Proofs and Not Human Wisdom]

Even though those who spoke before us had devised some = manner in=20 which to overthrow sophisms, as we said, by resounding a = wooden peg=20 on wooden pegs, nevertheless, we cannot order our own = thinking by=20 persuasion of human wisdom. But rather we would hold to the=20 consistency of scriptural proofs. For Paul says: "Let no one = make a=20 prey of you by philosophy and empty deceit" [Col 2:8]. From = this=20 truly divine saying we are taught that true philosophy never = contradicts theology. For truth can never contradict truth. = This is=20 obvious from the following: "and empty deceit" [Col 2:8].=20 Consequently, the wisdom which is not empty serves, rather = than=20 opposes, theology. And you, then, O my beloved children in = Christ,=20 by the grace of God, having no empty wisdom, are constrained = to=20 advocate a theology whose leader is not an angel nor a man = but=20 totally the Lord himself. And, as a consequence, [leaders = are] the=20 divine shepherds and teachers of the Church who are in = agreement=20 with Him [the Lord]. Of these [Fathers], among others, the = Fathers,=20 also, of the holy Seventh Ecumenical Synod have declared = this, too:=20 "we anathematize those who add or eliminate anything."'

Again, neither should this be overlooked, beloved, that = from the=20 time of the Seventh Ecumenical Synod seventy-five years had = passed=20 when, during the sovereignty of Basil the Macedonian, a = local synod=20 had convened in Constantinople. The reason this holy synod = was=20 summoned at that particular time was, for which everything = was=20 wrought by the will of the pope and the urging of the = emperor: [1]=20 to install the most holy Photios on the throne of the Queen = City [of=20 Constantinople], and [2] to banish those who under some kind = of=20 guile dared to claim that the Holy Spirit proceeds from the = Son,=20 also. At least, then, in this synod the most holy Pope John, = through=20 a bishop and cardinal named Peter, and also Paul and Eugene, = his=20 bishops and locum tenens [authorized representatives = mutually agreed=20 and pronounced anathema on those who would dare in the = future to add=20 to or delete [anything from the Creed]. But further, this = same Pope=20 John, following this, sent a letter to Photios himself = saying:

Again I make this clear to Your Reverence in reference to = this=20 article, concerning which the scandals took place among the = churches=20 of Christ; be on notice from us that we do not simply say = this, but=20 we also say that those who originally took courage by their = own=20 folly to do this, we pronounce as being transgressors of the = divine=20 words and perverters of the theology of the Master Christ = and of the=20 Holy Fathers, and we rank them together with Judas."

Furthermore, we are reassured by the fact that from that = time up=20 to the time of Christopher, 130 years have passed during = which all=20 the most reverend primates of Rome have agreed with us.

[16. The Utterances of the Ecumenical Synods]

But why would anyone repeat these things if the concept = of the=20 truth which is sought concerning the Spirit is made = admirably=20 clearer: [1] by the utterances of the holy Seven Ecumenical = Synods=20 in which the Holy Fathers, who numbered about two thousand,=20 struggled which is more than sufficient evidence; and [2] by = the=20 utterances of the Lord himself. Indeed, it is right to = respect the=20 doctrines and the laws of those saints, to marvel at and = cleave unto=20 them. For no less were they [the Fathers] renowned for their = illustrious lives or the power of their preaching than as = shining=20 stars who enkindled the piety not only of one nation, but, = indeed,=20 of as many nations as the visible sun entirely = illuminates... .

[37. Filioque Not Decreed by Synods, pp. 172-4]

This, however, is a fact, as we have said, that the two = thousand=20 participants of the seven [Ecumenical] Synods did not = formulate the=20 opinion that the Holy Spirit proceeds from the Son, also. = Among=20 these, indeed, were the primates and luminaries of the Roman = Church,=20 who without contradiction voted in support of the definition = of the=20 faith [i.e., that the Holy Spirit proceeds from the Father = alone].=20 And I believe that the three, whom we mentioned above, had = also=20 truly acquiesced. But also, a mutual doctrinaire agreement = was=20 adopted by them to neither eliminate from the definitions of = the=20 faith, nor, indeed, to add to them And this definition, that = is, the=20 Creed proclaims: [I believe] "and in the Holy Ghost, the = Lord, the=20 giver of life, who proceedeth from the Father," etc.

[38. Pope Gregory the Great Author of the Dialogues = as=20 Pope (A.D. 590-604)]

Also, Saint Gregory [the Great], the Dialogos [A.D. = 590-604], who=20 lived not long after the Sixth [Ecumenical] Synod, = theologized in=20 the Latin language and in writings that the Holy Spirit = proceeds=20 alone from the Father.

[39. Pope Zacharias (A.D. 741-752) Stressed the = Procession from=20 the Father]

Also, Pope Zacharias one hundred fifteen years later, = translating=20 this Gregory's writings into the Greek language, says: "the=20 Paraclete Spirit proceeds from the Father and abides in the = Son,"=20 having learned this from [John] the Forerunner, who [at the = time of=20 our Lord's baptism] saw the Spirit descend as a dove and = rest on=20 Him.

[40. Popes Leo III (A.D. 795-816) and Benedict III (A.D. = 855-858) Decreed That Creed Should Be Recited in = Greek=E2=80=94without the=20 Filioque]

Moreover, Leo and Benedict, who later became great = hierarchs of=20 Rome, decreed that the Symbol of Faith should be recited in = Greek=20 during the Divine Liturgy in Rome and in other churches = under their=20 jurisdiction, so that the limitations of dialect, as it is = claimed,=20 furnishes no pretext for error. Indeed, it was the creed of = the=20 Second Ecumenical Synod [A.D. 381] in which this belief was=20 clarified by the Holy Fathers:

And [I believe] in the Holy Spirit, the Lord, the giver = of=20 life, who proceedeth from the Father, who with the Father = and the=20 Son together is worshipped and glorified, who spake by the = prophets; in one holy catholic and apostolic Church;... I = look for=20 the resurrection of the dead and the life of the ages to = come.=20 Amen.

Moreover, this same [Pope] Leo opened the treasury of the = apostolic church of the Romans and drew forth two plaques = which were=20 stored in the treasury together with the sacred "treasures. = These=20 plaques have inscribed on them the holy edition of faith = [Creed] in=20 Greek letters and words. Pope Leo sanctioned them to be = recited=20 before the Roman multitude.

[41. Newly Elected Popes Reaffirm Creed without = Filioque]

Moreover, up to the time of the pious Sergios I, = Patriarch of=20 Constantinople [A.D. 610-638], the hierarchs of Rome, upon = assuming=20 their hierarchical ministry when they sent forth = enthronement=20 letters of introduction expressing their own religious = beliefs to=20 all the patriarchs, also included in them the Symbol of = Faith=20 [Creed] without any change in its original form. Is it = necessary to=20 further say more?

The Son and Master, Christ, rules and mystically ordains = that the=20 Holy Spirit will proceed from the Father, but absolutely not = from=20 himself [Son]. I deem it worthy that no one, then will seek = another=20 more excellent teacher unless he desires to offend and to = pursue the=20 argument to no useful purpose; for he will never come to a = definite=20 conclusion even if he will invent many other subtleties = expressing,=20 perhaps, these and similar sayings from the Holy Gospels, = such as:=20 "but when the Counselor comes" [Jn l5:26], "he will take = what is=20 mine" [Jn 16:14]; "He breathed on them, and said to them" = [Jn=20 20:22]; "God has sent the Spirit of his Son" [Gal 4:6]; and = "The=20 Spirit of the Lord is upon me" [Lk 4:18]. For they are far = from=20 attaining such an aim, having been interpreted differently = by the=20 great and divine Ecumenical Teachers, as we have witnesses = and have=20 been informed. And all these, to state it briefly, express=20 association and relationships, but are not manifestations of = procession. Therefore, it follows that the unity and the = equality=20 among the three hypostases is proven.

[42. Plea to Theologians To Keep the Truths of the Creed = Undefiled]

Therefore, for the sake of God let it be; cease to utter = words=20 about that which are remote from the truth, and accept the = holy=20 doctrine, as we have made clear knowing full well that the = Spirit=20 proceeds from the Father. And, thus, concerning this = subject, let us=20 continue to be friends and brothers in Christ, abiding in = Orthodoxy=20 together, keeping the Confession of Faith unfragmented, = unshakable,=20 and steadfast, respecting the Holy Fathers and [keeping] in=20 respectful awe of Christ himself, who has, thus, = specifically=20 dogmatized concerning the Holy Spirit, as we have said. Do = not, for=20 the sake of human glory, perhaps as pious persons, betray = piety and=20 your salvation after being taught by the preaching of so = many and=20 great saints concerning the truth of this doctrine. Indeed, = we have=20 reminded your esteemed selves of these matters not in the = spirit of=20 argument and not with ambiguity, but in a devout manner with = the=20 help of God. Indeed, may the Paraclete himself, the Spirit = who=20 proceeds from the Father, strengthen the thoughts according = to His=20 will in hope and in faith for the fulfillment of the = commandments of=20 Christ, and lead us to think correctly about this matter of=20 procession of the Holy Spirit and about all other matters. = Thus, by=20 pleasing the Trinity, the cause of all things, through = upright=20 thinking and good deeds, you may achieve the blessedness = which is=20 reserved for the Orthodox faithful by the grace of Christ to = whom=20 belong all glory, power and majesty forever and ever, = amen.

[E, 14. Hold the Traditions of the Church, pp. = 197-8]

Therefore, brethren, let us stand on the rock of faith = and on the=20 tradition of the Church, and not remove the boundaries which = our=20 Holy Fathers have set. Thus, we will not give the = opportunity to=20 those who wish to innovate and destroy the edifice of the = holy,=20 catholic and apostolic Church of God. For if permission is = granted=20 to everyone who wants it, little by little the whole body of = the=20 Church will be destroyed. Do not, brethren, do not, oh = Christ-loving=20 children of the Church of God; rather let us worship and = adore the=20 founder and creator, God, who due to His nature alone is to = be=20 worshipped. Let us venerate the Holy Theotokos not as God, = but as=20 the Mother of God, according to the flesh. And let us also = venerate=20 the saints as the chosen friends of God who have greater = access to=20 Him [God]. For if men venerate mortal kinds who frequently = are=20 impious as well as sinners, also rulers and others, and = according to=20 the Divine Apostle: "Remind them to be submissive to rulers = and=20 authorities, to be obedient" [Tit 3:1], "pay all of them = their=20 dues," etc. [Rom 13:7], how much more is it necessary to = worship the=20 King of Kings who alone is master over nature and also over = the=20 passions of His servants and kings? David, also, in Ps 44 = says:=20 "Thou didst make [me] them head of nations" [17:43; cf. Ps = 18:43=20 RSV]. They [the saints] were given power over demons and = sicknesses,=20 and they shall reign together with Christ. Even their shadow = alone=20 drove away demons and sicknesses [cf. Acts 5:l5-16]. = Therefore, we=20 should not consider the icon weaker and less honored than = the=20 shadow. For [the icon] truly is a sketch of the original. = Brethren,=20 the Christian is a person of faith. He who comes in faith = gains=20 much. But he who separates himself [from faith] is like a = raging sea=20 churned by the wind and blown about and who will receive = nothing.=20 All the saints by faith have pleased God: they who confirm = it=20 [faith] and prove it to everyone by good works.

[15. Accept Traditions of Church with Sincerity of = Heart]

Let us accept, then, the tradition of the Church with a = sincere=20 heart and not a multitude of rationalizations. For God = created man=20 to be [morally] upright; instead they [humans] sought after = diverse=20 ways of rationalizing. Let us not allow ourselves to learn a = new=20 kind of faith which is condemned by the tradition of the = Holy=20 Fathers. For the Divine Apostle says, "if anyone is = preaching to you=20 a Gospel contrary to that which you received, let him be = accursed"=20 [Gal 1:9].

[G. CONCLUSION: 1. Invitation to Accept Orthodox Faith = without=20 Innovations, p. 210]

Finally, having understood [Greek] Orthodoxy from the = Holy=20 Scriptures, come enter into it with all your souls, O wise = and=20 sagacious men, and put far away from you every irrational=20 innovation, which the host of Ecumenical Teachers and of the = Church=20 has not accepted. For thus, both you and we will be worthy = of=20 blessings. You, as obeying your leaders and submitting to = them [cf.=20 Heb 13:17] and not "disputing about words which does no = good" [2 Tim=20 2:14]. And we, as having spoken in the ears of those who = have=20 listened and sowing in the good soil [cf. Lk 8:8]. And since = we have=20 agreed on almost all of the main subjects, it is not = necessary for=20 you to interpret and understand some of the passages of the=20 Scripture in any other way than that in which the luminaries = of the=20 Church and Ecumenical Teachers have interpreted. They = themselves=20 interpreted Scripture according to Christ our God, who is = truth=20 itself. And we, that is, our Church, keep these truths and = uphold=20 them. For nothing else is the cause of dissension than this = and only=20 this, which when you correct it, we will be, with the grace = of God,=20 in agreement; and we will become one in the Faith, the glory = of God.=20 For having researched diligently some of the passages of = Holy=20 Scripture, which you referred to in your first and second = letters=20 which you sent to us, we saw clearly that you had = misinterpreted=20 them, perhaps in following your new teachers. For this = reason we=20 again entreat you to understand the passages as the = Ecumenical=20 Teachers of the Church have interpreted them and which=20 interpretations the seven ecumenical synods and the other = regional=20 ones have ratified. For as we have already said, it is not = necessary=20 to rise up and remove everlasting boundaries which the = Fathers have=20 established, so that we will not violate the definition = which was=20 mentioned at the beginning of the Sixth Synod and be subject = to=20 penalties. Therefore, if up to the present something has = been=20 violated, you who are prudent may correct it from now, and = you will=20 be worthy of praise by God, as well as by men and by us. For = to err=20 is human, but the correction is angelic and salvific. May = you take=20 care of this, also, so that the grace and the mercy of God = be with=20 you.

In the month of May, Indiction 7, 1579.

Jeremiah [Archbishop of Constantinople]

The Third Answer of Patriarch Jeremiah II of = Constantinople to=20 Tubingen, 1581

Jeremiah, by the mercy of God, Archbishop of = Constantinople, New=20 Rome, and Ecumenical Patriarch...

[pp. 289-90] 0 most wise German men, the book you sent to = us has=20 arrived. In it you again set forth supposedly plausible = reasons and=20 evidence, saying that you have not completely received = satisfaction=20 from our answers sent in response to your previous letters. = You also=20 say that somehow not even your thinking has been set = straight not=20 only from Holy Scripture, but neither from the Holy Fathers = of the=20 Church each after having been taught the truer and the = better.

[A. CONCERNING THE PROCESSION OF THE HOLY SPIRIT]

But after saying this you bring in Saint Augustine in = book 2,=20 On the Trinity, and you strongly maintain that the = Holy=20 Spirit proceeds not only from the Father, but also from the = Son=20 himself. And you decide that the Holy Greek Fathers agree = with you=20 in the matter of the procession of the Holy Spirit from the = Son,=20 even though they differ in literal expressions. They are = Athanasios=20 in his treatise, The Incarnation of the Word; Cyril = [of=20 Alexandria] in his First Treatise to Palladios, = Epiphanios=20 in the Homily Ancoratos; Basil the Great in his = fifteenth=20 epistle Against Eunomios, who agrees with them; = [Gregory]=20 Nazianzos in the Fourth Theological Oration, which = is the=20 Second Concerning the Son; Cyril [of Alexandria] = again in=20 Thesaurus, and Athanasios again in his Letters = to=20 Serapion. We wonder, then, if indeed by abandoning the = obvious=20 and explicit passages of Scripture and the Fathers, which = distinctly=20 state and submit that the Holy Spirit proceeds from the = Father=20 alone, which may have another meaning and have been = understood by=20 them [the Fathers] in another way, you might have changed to = serve=20 your own purpose! Accordingly, indeed, is also the matter of = sending=20 forth, which according to Augustine, as well as to the truth = of the=20 matter, has nothing in common with the procession. And the = same is=20 true concerning the many other passages which these Fathers = have of=20 necessity and fittingly used in speaking against those who = alienated=20 the Spirit from the essence of the Son. They surely did not = use them=20 with the intention of showing that the Holy Spirit proceeds = from the=20 Son also. For this reason we had purposed to remain = absolutely=20 silent in response to your replies and give no answer to = you. For=20 you have quite plainly altered Holy Scripture as well as the = interpretation of the above-mentioned holy men according to = your own=20 will. We have Paul to exhort us: "a man who is factitious, = after=20 admonishing him once or twice, have nothing more to do with = him"=20 [Titus 3:10]. However, since by silence it might appear that = we=20 agree with you and that perhaps you correctly hold and = understand=20 these matters, we run the risk of having it thought that = Holy=20 Scripture and these holy men [Fathers] agree with you on = this=20 subject. By defending them we reiterate these matters again, = although we have been well informed by your letters that you = will=20 never be able to agree with us or rather, we should say, = with the=20 truth... .

[C. CONCERNING THE SACRAMENTS, pp. 305-6]

But since you are content with some of the sacraments, = even=20 though you have dangerously distorted and changed the = written=20 teachings of the Old and New [Testament] to your own = purpose, you=20 further say that some of them are not sacraments, but only=20 traditions, not having been established in Holy [scriptural] = Texts.=20 But you oppose them in every way, just as chrismation, which = was=20 accepted even by Saint John Chrysostom. Some others you drag = along=20 as does a torrent. And then you call yourself = theologians!

[D. CONCERNING THE INVOCATION OF SAINTS]

[Confession and the Monastic Life]

You reckon the invocation of the saints, their icons, and = their=20 sacred relics as futile. You reject their veneration, taking = as a=20 pretext the Hebrew source. Moreover, you also reject = confession to=20 one another. In addition, you reject the angelic, monastic = life. And=20 about these matters we say that the Holy [Scripture] = passages=20 concerning them have not been interpreted by such = theologians as you=20 are, for neither Saint Chrysostom nor any other of the = blessed and=20 true theologians interpreted as if they were dragged along = by a=20 torrent. But, indeed, he [Chrysostom] and the holy man after = him,=20 being full of the Holy Spirit who performed supernatural = miracles=20 while they were living and after they died, interpreted [the = Holy=20 Scriptures] as they did; and they received such traditions, = and they=20 handed them down successively and gave them to us as = indispensable=20 and pious [sacraments]. Some of these even Old Rome also = keeps and=20 acquiesces with us. From whence have you reckoned better = than Old=20 and New Rome? Indeed, have you forsaken the interpretations = of the=20 true theologians and considered your own as more preferable? = From=20 the source of the Hebrew tradition we learn from history = that=20 contempt for the holy icons and sacred relics had its origin = from=20 the Hebrews. The schisms of the Lutherans there, which are = many and=20 various, were indeed caused and spread by some Hebrews, as = it has=20 been broached abroad feigning piety. And already, as you = see, they=20 have taken root and have opened the way for more evil as day = by day=20 they grow worse. Being completely not in communion with them = [the=20 Hebrews], we covet and, indeed, unshakably, the sacraments = of our=20 Church. We closely adhere to the teachings which have been = uttered=20 by the successors of the God-preaching Holy Apostles. We = consider=20 their interpretations as more precious than all the gold and = gems.=20 Indeed, we invoke the all-holy saints not as saviors and = redeemers,=20 God forbid, for only One is the Savior and Redeemer, the = Christ; but=20 we who are sinners and in the midst of evils hold them forth = as=20 intermediaries who have completed the journey of life in a = holy and=20 satisfactory manner and have departed to God, and who richly = intercede for us. And of course, we are not committing sin = by=20 continually pursuing this aim. For by venerating their holy = icons=20 and their relics which cause thousands of healings to those = who on=20 occasion approach in faith, we reap extraordinary = beneficences from=20 them, and we are illumined in soul and body. We confess also = to one=20 another, according to the Holy Scriptures. We revere the = monastic=20 and angelic life. We pray that those who lift up these = burdens do=20 not turn back at all, if indeed they would choose to be = properly=20 prepared for the kingdom of heaven.

[E. EPILOGUE]

Therefore, we request that from henceforth you do not = cause us=20 more grief, nor write to us on the same subject if you = should wish=20 to treat these luminaries and theologians of the Church in a = different manner. You honor and exalt them in words, but you = reject=20 them in deeds. For you try to prove our weapons which are = their holy=20 and divine discourses as unsuitable. And it is with these = documents=20 that we would have to write and contradict you. Thus, as for = you,=20 please release us from these cares. Therefore, going about = your own=20 ways, write no longer concerning dogmas; but if you do, = write only=20 for friendship's sake. Farewell.

Jeremiah, Patriarch of Constantinople
Issued in the = year 1581,=20 June 6
Protonotarios Theodosios

+ + +

The following is from "Let Not Your Heart Be = Troubled,"=20 by Igumen Luke. Orthodox Life, vol. 42., no. 4,=20 July-August, 1992, pp. 9-10:

Speaking to a large group of Orthodox hierarchy gathered = at the=20 Phanar in 1992, the Patriarch of Jerusalem, Diodoros I, said = the=20 following: "Likewise, we must also make a decision about = cutting off=20 the Theological Dialogue with the Roman Catholics and the = heterodox=20 in general. Otherwise, the Orthodox people will have doubts = about=20 the assumptions and aims of the present Assembly. With good = reason=20 the Orthodox faithful will say: 'Why do we condemn certain = Orthodox=20 groups [those in resistance to ecumenism] bluntly and make = no=20 mention at all of a dialogue of love with them, at the same = time=20 that the Orthodox Church engages in dialogues with the = heretics?'=20 How do we justify the expression that we must abstain from = communion=20 with such groups, when we embrace the heterodox, whether = opportunely=20 or inopportunely?"

 
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