(A talk given by Mr. Dimitrios Tselengidis, Professor at the University of Thessaloniki, at the Metropolis of Piraeus' Conference on the Theme "‘Primacy,' Synodicality and the Unity of the Church" Peace and Friendship Stadium, 28 April 2010)...Read the rest here.
...But also every other attempt at unity with the heterodox which skirts the above-mentioned theological presuppositions for the "faith once delivered (Jude 1:3)," is actually impossible. Nevertheless, the delegates of the local Orthodox Churches with their center of co-ordination (the Ecumenical Patriarchate) appear to have another opinion about the unity of the Church. This is why it is particularly typical that in the first paragraph of the submitted draft of the Joint International Commission for Theological Dialogue with the Roman-Catholics in Cyprus, in October of 2009, it is cited that in the agreed upon Joint Statement of Ravenna (2007) Roman-Catholics and Orthodox refer to "the age of the undivided Church," (See Statement of Ravenna 41). It is clear that this phrasing presupposes for the members of the Joint International Commission that today the undivided Church does not exist. Therefore, today the Church is divided, despite the faith of the Church, which we confess verbally in the Symbol of our Faith. However, this means the falling away from the Church of all those who consciously support all that the Statement of Ravenna contains about the identity of the Church, since it indirectly but clearly does not accept a part of the dogmatic teaching of the Second Ecumenical Council.
However, already much earlier the Roman-Catholics had deviated from the dogmatic teaching of the Second Ecumenical Council with the addition of the Filioque. The Filioque was conceived and appeared in the West when the experience of the charismatic presence of the Holy Spirit in the ecclesiastical assembly of the Pope's see withdrew. Essentially, the Filioque was the crystallization of the estrangement from the living experience of the uncreated grace and energy of the Triune God, through which immediate and real communion with man is realized in the chief conveyor of the unity of God and man, that is, in the Church.
Consequently, due to our dogmatic disparity from the Roman-Catholics there cannot be - neither actual nor formal - union with them. Nonetheless, the strange thing (dogmatically and ecclesiologically) is that the Statement of Ravenna, consistent with the previous Joint Statements of Munich, Bari, Valaam and Balamand, refers to a common apostolic faith, the common mysteries (sacraments) and the ecclesiastical character of the heterodox. Thus, the false and blasphemous impression is given that with the joint Statement of Ravenna Christ is deceived, Who assured us that branches cut from the vine cannot bear fruit. The members of the Joint International Commission affirm in their statements, that in spite of the heretical divergences, the Roman-Catholics constitute a Church and that they possess genuine sacraments. It is theologically and logically odd that the representatives of the local Orthodox Churches do not realize the enormous dogmatic error of the Roman-Catholics concerning the created nature of their sacraments, an error which literally invalidates the aforementioned claim of the Roman-Catholics, which Orthodox representatives also endorse. The Roman-Catholics themselves assure us with their dogmatic teaching about created grace, that they are empirically devoid of the experience in the Holy Spirit of the Church and of the theanthropic nature of its unity in the Holy Spirit. Consequently, with the existing presuppositions it is completely theologically unwise and pointless for unity of an ecclesiastical nature to be attempted with them. In addition, such unity is practically and completely impossible, since it goes against the theological presuppositions of the Church and the ontological content of its nature...
A gentle reminder, please refrain from posting overheated comments.