Joachim III
Ecumenical Patriarch of Constantinople
Patriarchal and Synodical Encyclical (1902)
To their Beatitudes and Holiness's The Patriarchs of Alexandria
and Jerusalem, and to The Most Holy Autocephalous sister-Churches
in Christ, in Cyprus, Russia, Greece, Romania, Serbia and Montenegro.
Whereas the most holy presidents of the venerable Autocephalous Orthodox
Churches have written to us in Irenical Letters in reply to our announcement
of our election (by God's pleasure) and elevation to the most holy apostolic
and patriarchal Ecumenical Throne, we are happy to observe the ancient
and unbreakable bond, manifested with all haste and great warmth, and the
words of evangelical love so warmly expressed and the ardent prayers addressed
to God on behalf of this senior holy and Great Church of Christ, their
sister most ready in faith and hope and love.
This appearance of brethren praying together in Christ and united in
a sacred harmony, stirs our soul and warms us to a more continuous effectual
fellowship; and it has excited in us greater hopes of a more fruitful cultivation
of mutual relations among Churches sharing in the same opinion, with a
view to a more splendid and abundant religious harvest. We declare ourselves
full of most excellent intentions and we gladly take up the sincere assurances
of the holy Churches, among whom our most holy sister who bears the honours
among the Churches in Orthodox States (we speak of the Orthodox Church
of All the Russia's) has brought us great consolation by addressing herself
as follows:
"The summons to peace and fraternal love and lively mutual fellowship,
which you addressed to us and to the other Autocephalous Churches, will
find an echo and a sympathy in the hearts of all Orthodox Christians, who
are sincerely devoted to their mother Church. Divided by reasons of history
and differences of language and nationality, the local holy Churches of
God find their unity in mutual love and their courage in close fellowship
with one another; and they derive power to make progress in faith and devotion,
rejecting the crafts of hostility and proclaiming the Gospel universally".
The same spirit of brotherly love and unity derived from the divine source
of the Gospel breathes vitally through similar words and expressions in
the esteemed letters from all the other sister-Churches: they give us courage
and strength, and they afford happy opportunities for us, following the
good custom (which dates from time immemorial) of exchanging fraternal
greetings and love, to seek also their wise counsel on matters on which
both common study and judgement could be considered opportune by the Churches
and also the successful achievement of good works to the benefit of the
local Churches as well as the whole Church whose head is Christ.
Happily encouraged, then, by such brotherly support and having in mind
the advice of the Apostle Paul to the Corinthians and to all in all ages
who believe in Christ: "I beseech you, brethren, through the name of our
Lord Jesus Christ, that you all speak the same thing, and that there be
no division among you; but that you be perfected together in the same mind
and in the same judgement", we decided to suggest to our Holy Synod for
deliberation a plan which we judged to be right and holy and worthy of
serious consideration. With a view to a clearer formulation and easier
study of certain topics of a religious nature and of great importance,
we communicated that plan to our venerable and dear synodical brothers
in Christ; and we asked them whether our holy and Great Church of Christ
considered it opportune to seek an exchange of views with the holy patriarchs
and most reverend presidents of The Autocephalous Churches on these topics.
After expert study and preparation, they have agreed by a unanimous
synodical resolution of our dear brother-bishops gathered around us in
the Holy Synod; but standing firm to the custom prevailing in the primitive
Church (according to which the bishops and pious guardians of the Churches
acquainted each other by letter of their problems and of their solutions,
diligently and fraternally being careful to seek after a common mind in
word and deed), we are proceeding to outline the questions which have been
approved synodically: they do not raise any new matters, but put forward
matters which have for some time been the subjects of common study, with
the object of mutual enlightenment of the local holy Orthodox Churches
of God. They, motivated (of course) by similar intentions for the general
good, will gladly (we believe) accept and judge opportune such research
into the cycle of spiritual inter communion in over seeing: it is not only
to be perceived pragmatically but is also commanded by the calling with
which all of us who have been called in Christ, by the favour and grace
of God, to guard His holy Churches by giving heed to themselves and to
be concerned for the salvation of all men.
It is, indeed, necessary that those who are set over the faithful for
their spiritual government should pay attention to the greater good of
all Christians, in order that the most precious crown of love might be
enabled to bear more fruit according to the divine will. Wherefore, we
consider that what should first of all be examined is whatever the venerable
presidents of The Most Holy Autocephalous Orthodox Churches deem would
be beneficial to do but which is not being done; and what hence-forward
should and could be done, towards bringing together the Orthodox people
in the unity of faith and in mutual love and common purpose; and what thereafter
should be done to strengthen further our holy and Orthodox faith, and to
defend more strongly the holy Churches of God against the assault of the
contrary spirit of these days.
It is, moreover, pleasing to God, and in accordance with the Gospel,
to seek the mind of The Most Holy Autocephalous Churches on the subject
of our present and future relations with the two great growths of Christianity,
viz. The Western Church and the Church of the Protestants. Of course, the
union of them and of all who believe in Christ with us in the Orthodox faith
is the pious and heart-felt desire of our Church and of all genuine Christians
who stand firm in the evangelical doctrine of unity, and it is the subject
of constant prayer and supplication; but at the same time we are not unaware
that this pious desire comes up against the unbroken persistence of these
Churches in doctrines on which, having taken their stand as on a base hardened
by the passage of time, they seem quite disinclined to join a road to union,
such as is pointed out by evangelical and historical truth; nor do they
evince any readiness to do so, except on terms and bases on which the desired
dogmatic unity and fellowship is unacceptable to us. It is a truism that
the holy catholic and apostolic Church is founded upon the Apostles and
preserved by the divine and inspired Fathers in the Ecumenical Councils,
and that her head is Christ the great shepherd, who bought her with his
own blood; and that according to the inspired and heaven bound Apostle
she is the pillar and ground of the truth and the body of Christ: this
holy Church is indeed one in identity of faith and similarity of manners
and customs, in unison with the decisions of the seven Ecumenical Councils,
and she must be one and not many differing from each other in dogmas and
fundamental institutions of ecclesiastical government. If, as in every
matter which is impossible with men but impossible with God, we cannot
yet hope for the union of all as ever being a possibility, yet because
divine grace is constantly active and men are being guided in paths of
evangelical love and peace, one must consider very carefully whether it
might be possible to prepare the (at present) anomalous way which leads
to such a goal and to find points of encounter and contact, or even to
turn a blind eye to certain irregularities until the completion in due
course of the whole task, whereby might be fulfilled to our joint satisfaction
and benefit our Lord and God and Saviour Jesus Christ's saying about one
flock and one shepherd. Wherefore, if it might be acceptable to the holy
brethren to follow up this suggestion, we are bold to add this fraternal
question: whether the present is judged to be the right time for a preliminary
conference on this, to prepare a level ground for a fraternal approach
and to determine, by common agreement of members of the whole of our Orthodox
Church, what might be considered the best bases, ways and means.
Clearly relevant to Christian unity are the questions concerning those
Western Christians who recently separated from the Roman Church and call
themselves Old Catholics, and who say that they accept the teachings of
the undivided Church down to the 9th century and the decrees of the seven
holy Ecumenical Councils: they claim that they are already in the Orthodox
Church as a whole, and they seek union and communion with her as the remaining
task of formal regularisation. The impetuous zeal for Christian truth and
evangelical love on the part of these pious Christians is all together
praiseworthy, and in their fine struggle they proved themselves to be filled
with it. Their conferences, resolutions and acts are well known to the
Christian world, as are their dogmatic and liturgical teaching through
their catechetical and symbolical books.
A clear and agreed opinion as to their professed confession of faith
does not yet prevail among us, but various opinions about it are expressed
by our churchmen, both by those who have known them at close quarters and
also by those who have studied them at a distance: some of them have decided
that on important dogmatic points this confession is still far from perfect
Orthodoxy, and others on the contrary consider it not to contain essential
differences which would preclude unity of faith and ecclesiastical communion
but to be a well-nigh complete acceptance by them of the complete healthy
Orthodox teaching and tradition. We think it good, therefore, to invite
the pious and fraternal views of the holy Orthodox sister-Churches on this
important matter, as to whether they deem it opportune (and what way would
be good and acceptable) to facilitate the realisation of the desire of
these Christians for complete union with us, as an auspicious first-fruit
of the hoped-for and longed-for unity of all Christians.
Worthy of no less attention, in our opinion, is the question of a common
calendar, already for some time spoken and written about, especially proposed
methods of reforming the Julian Calendar which has prevailed in the Orthodox
Church for centuries, or the acceptance of the Gregorian: the former is
more defective scientifically, the latter more exact, considering also
the change of our ecclesiastical Easter after the necessary agreement.
In the studies on this topic, we see that the opinions which are held by
Orthodox who have made a special investigation of it are divided. Some
of them consider our ancient inheritance as alone fitting in the Church,
having been handed down from the fathers and always having had the Church's
authority; not only do they think that there is very little need for change,
but they would rather avoid it, for the reasons which they elaborate. Others,
champions of the Westerners' calendar and its introduction by us, suggest
the greatest possible chronometric accuracy, or even the new usage of uniformity;
and they advocate the practice of the Western Church as being reasonable,
perhaps in expectation of possible religious benefits, in their own opinion.
So, in our times, the discussion has been intensified, various and stimulating
assertions being propounded by either side, both of a scientific and of
a religious nature, on both of which in some Orthodox countries a certain
inclination is evident of adherence to the notion of changing our Orthodox
calendar or of some reform of it; and, inasmuch as this question (for all
its obvious scientific form) has an ecclesiastical importance, it seems
right to us to exchange with the other Orthodox Churches the relevant information
in order that on this too a common mind might be reached among them, and
a single opinion and decision of the whole Orthodox Church expressed. For,
to her alone belongs the judgement on this matter and the research (if
necessary) for a way of uniting (so far as is possible) the hoped-for scientific
accuracy with the desired maintenance of hallowed ecclesiastical decrees.
So, then, our Great Church of Christ considers this exchange of views
on the above-mentioned points to be a simple indication of spiritual and
practical inter communion, and as cementing the unity which should be maintained
on all common questions and which is most effective in Orthodoxy; and she
cherishes high hopes that her fraternal concern in this matter, and her
earnest prayer for holy and evangelical conclusions, will find a sympathetic
echo in the hearts of the venerable sister-Churches in Christ and have
the approval of their brotherly love, so that on each matter the views
of those who reverently preside over the Churches may be made known. We
think, too, that as well as the, common benefits expected from the mutual
exchanges the great moral strength of the holy Orthodox Church of Christ
may be demonstrated once again to the world; for its source is her possession
of the unchanging truth, and its strong lever is the unbreakable unity
of the local Churches. With such hopes and convictions, which we base upon
the inspired zeal of those venerable presidents who govern the holy Churches
of God and of the Holy Synods, that their Churches may be glorious and
steadfast, we pray to the Lord
with all our heart that all the Orthodox faithful may be preserved
and sheltered by His invincible shield, and that He will vouchsafe great
happiness and health and long life to Your Beatitude and Holiness, who
are much beloved and cherished by us.
Joachim of Constantinople
Joachim of Ephesus
Nathanael of Proussa
Alexander of Neocaesarea
Basil of Smyrna
Constantine of Chios
Polycarpos of Varna
Joachim of Xanthi
Nicodemus of Vodena
Nicephoros of Lititsa
Tarasios of Helioupolis
Hieronymos of Kallioupoli