The Unity of Orthodoxy in Danger: Causes and Solutions

Bishop Job. Photo: UOJ

The editorial team of the Union of Orthodox Journalists in Germany has published - with the blessing of Bishop Job of Stuttgart - his presentation at the Orthodox Conference held in Munich at the end of December 2024, which was blessed by Metropolitan Mark of Berlin and All Germany. This conference has been held regularly for over 40 years.

For the edification of our readers in America, UOJ-USA is running Bishop Job's extensive look at Church unity.

Bishop Job gives address at the Orthodox Conference in Munich. Photo: Screenshot from the livestream on the YouTube channel "Der Bote."

The Unity of Orthodoxy in Danger: Causes and Solutions

Anyone today who fails to perceive the dark clouds of oppression and deep concern hanging over the Orthodox Churches must either be suffering from involuntary or willful blindness. The unity of Orthodoxy is in great danger, and it seems as if none of those responsible see a way out of the current deadlock.

It is no easy task to outline possible solutions to the ecclesiological—and even dogmatic-trinitarian—crisis of our time. In prayerful search for answers, the author was inspired and guided by the following passage from the Apostle:

Ephesians 4:1–7
“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ’s gift.”

Before we attempt to interpret these verses of the Apostle Paul as a response to the Church’s current crisis, we must first identify the root problem underlying the present sad state of the Church of Christ.

1. What Does Church History Teach Us?

We begin by examining what has preserved the Church from schism in past crises like today’s. Foundational to the structure and self-understanding of the Orthodox Church is the era of the Ecumenical Councils. Whenever internal dogmatic conflicts threatened Church unity, a “General” or “Great Synod” was convened. This was the highest ecclesiastical authority for formulating dogmatic truths and canons. In theory, the goal was not to find compromises or novel solutions, but to deliver a unanimous witness to the inherited true faith under the guidance of the Holy Spirit.

However, considering the historical and political context of these synods, one can be tempted to misinterpret them as instruments of worldly power struggles.

Take, for instance, the Council of Nicaea in 325 AD. Eusebius of Caesarea, one of the first Church historians, describes the gathering of bishops—one that set a precedent for all later Ecumenical Councils—in great detail. His account shows that Emperor Constantine played the central role, both before and during the council, in bringing the divided and hostile bishops to unity—an endeavor clearly in the emperor’s interest. After uniting the Roman Empire the previous year (324), the doctrinal disputes and territorial conflicts among bishops became obstacles to the political and religious unity Constantine desired.

Eusebius recounts in Vita Constantini that after the emperor’s Latin speech (interpreted into Greek), the synod chairmen took the floor. Accusations and counteraccusations flew; the emperor listened patiently and intervened gently. He used Greek, commended good arguments, reproved others, and gradually reconciled the participants, so that finally they agreed in mind and doctrine.

It was the emperor who called the council, provided his imperial postal system for bishops’ travel, opened his palace in Nicaea, mediated the sessions, and ultimately enforced the council’s decisions—including sanctions against heretics—through state power. One gets the impression that the Nicene confession could never have materialized without the emperor’s intervention.

Looking further into Church history, we find similar patterns:

• The Second Ecumenical Council (Constantinople, 381) overcame Arianism largely due to Emperor Theodosius’ edict proclaiming orthodoxy as state religion.
• The Third Council (Ephesus, 431) ended in a bitter conflict between Cyril of Alexandria and John of Antioch. The emperor imprisoned both, forcing reconciliation.

Conversely, the absence of a unifying political power contributed to major schisms. The Chalcedonian Definition failed to prevent the Oriental Churches from separating, especially once Egypt and Syria ceased to be part of the Byzantine Empire. Political disassociation from the empire often led local churches to seek theological justifications for breaking with the imperial church.

Thus, history suggests a troubling conclusion: Church unity has often relied on overarching political authority.

2. A Terrible Suspicion

This historical view leads to an urgent question: Who or what can reunite us today, now that we lack a Roman-style emperor or Pax Romana?

This question is especially pressing given the Orthodox Church’s current deadlock: the same patriarchate embroiled in most of the present disputes (calendar, autocephaly, diaspora, primacy) claims the sole right to convene and preside over a Pan-Orthodox Council.

The author posed this question to various clergy and theologians in the hope of dispelling the terrifying suspicion that the unity of the Church might truly fail—that the seamless robe of Christ might be torn.

Two revealing answers stand out:

• An abbot from Mt. Athos (aligned with the Ecumenical Patriarchate) said bluntly: “The two patriarchs must first die”—meaning Patriarch Bartholomew and Patriarch Kirill. Only then could a new generation of bishops reconcile the patriarchates.
• Metropolitan Philotheos of Thessaloniki offered a theological reply: “The Holy Spirit will reunite us.”

But history and present realities made the author skeptical of both. Neither cleric saw a fundamental threat to unity—only temporary crises. Yet past schisms suggest otherwise: unity can fail. Churches can and do split.

3. What Actually Holds the Church Together?

So we must dig deeper: What truly binds the Church? Mystically, it is the Body of Christ, held together by the Holy Spirit, united in the Eucharist and the Orthodox faith. Yet we must also examine concrete forces that support—or destroy—Church unity. Here, human participation is both possible and necessary.

• Authority: Church unity is sustained by a hierarchy rooted in apostolic succession, structured around dignity, respect, service (diakonia), and often—unfortunately—power. The primus inter pares (now the Ecumenical Patriarch) is tasked with safeguarding unity.
• Identity: A shared faith creates a shared belonging—a unique ontological identity as the Body of Christ.
• Community: Liturgical life and relationships unite us—not just socially, but mystically, with saints and with God.
• Politics: Shared political vision can help unity (e.g., Rome), but can also divide. 

The belief that the Holy Spirit alone guarantees unity is correct—but insufficient. Authority, identity, community, and politics must be actively cultivated.

This comprehensive model the author calls “lived synodality”—the proposed solution to today’s crisis.

4. Lived Synodality

Lived synodality encompasses all these aspects. Synodality requires primacy and authority; identity and shared faith; community and common worship.

Early Church canons demanded regular episcopal synods to address theological and ecclesial conflicts:

“Twice a year, a synod of bishops shall be held…”
—Apostolic Canon 37 (reaffirmed by the 1st, 4th, 6th, and 7th Ecumenical Councils)

Frequent repetition of this rule shows its importance. Bishops often isolate themselves, making decisions independently. Regular meetings foster mutual accountability, communication, and unity.

This also raises the issue of primacy. Who convenes synods? Who ensures unity? Apostolic Canon 34 provides a framework:

“The bishops of every nation must acknowledge the one who is first among them… But the first shall do nothing without the consent of all…”

This canon reconciles hierarchical authority and synodality: neither unilateralism nor chaos, but unity through mutual consent.

This model should apply pan-Orthodox as well. Contrary to some theories (e.g., Zizioulas’ “monarchy of the Father”), the primate’s authority stems not from divine right, but from recognition by the synod and the faithful. The primus is not a vicar of Christ; Christ is present in His Church.

Lived synodality is not just episcopal. 19th-century Russian theologians like Khomyakov emphasized the faithful’s role in preserving true doctrine and unity. Metropolitan Philaret of Moscow wrote:

“All believers, united by the holy tradition of faith, are together built by God into one Church…”

The laos, the people of God, receive and validate synodal decisions—or protest when synods err. Monasticism, too, provides a corrective to episcopal power. In modern times, this role is reflected in the inclusion of laity in church councils.

Lived synodality integrates authority, identity, and community into an organic structure, permeated by the Holy Spirit. Hierarchies arise from historical-political realities, but their legitimacy depends on trust and synodal mandate.

5. Is Politics to Blame?

Politics has long undermined Church unity, especially between Constantinople and Moscow.

The Russian Church emerged from imperial control in the 19th century and expanded globally, arousing suspicion. Then came the Soviet nightmare: persecution, politicization of bishops, and compromise in ecumenical and inter-Orthodox relations. Even today, the Moscow Patriarchate appears patriotic and state-aligned.

Constantinople, after the fall of the Ottoman Empire, turned westward. Calendar reforms and interventions in churches affiliated with Moscow (e.g., Ukraine, Estonia, Finland) suggest alignment with Western powers—especially during the Cold War.

The Ecumenical Patriarchate’s influence within Turkey and Greece has waned. Some suspect it is asserting more authority to justify its primacy. For example, it claims jurisdiction over the Orthodox diaspora based on a controversial reading of Canon 28 (Chalcedon)—a claim only the Greek Church accepts.

Constantinople also overextends its appellate authority—receiving clergy disciplined elsewhere and restoring them unilaterally. It seeks a larger global political role and greater ecclesial power. Statements like “The Orthodox Church begins with the Ecumenical Patriarchate” suggest overreach.

Yet rather than accusing Constantinople of papal ambition, we must respond with understanding and goodwill. If we expect the primus to act “with the consent of all,” we too must act with his consent. Moscow should also admit its political entanglements. Both sides have erred.

Blame alone will not solve the crisis.

6. The Apostle Paul’s Warning

To move beyond political entrenchment, we must take others’ needs seriously and rediscover the Church’s unifying strength. As St. Paul says:

“…with all humility and gentleness, with patience, bearing with one another in love.”

Despite canonical violations, we must continue meeting, building relationships, negotiating, and forgiving.

“Be eager to maintain the unity of the Spirit in the bond of peace.”

Synodality means holding genuine councils. Some churches concentrate too much power in the patriarchate, ignoring the synod’s role. The “bond of peace” symbolizes the dynamic interplay between primate and synod, between local churches—founded on respect and shared responsibility.

“One body and one Spirit…”

Churches should also rediscover the charisma and voice of the laos and of monasticism. When political power is lacking, the faithful can still pressure bishops to reconcile.

“But grace was given to each one of us according to the measure of Christ’s gift.”

Each member’s grace participates in the Church’s life. True unity comes when all levels of the Church engage reverently with one another in Christ.

“One Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.”

Amen.

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