The Dialogue Between The Eastern Orthodox And Oriental Orthodox Churches

Βασικός στόχος του συλλογικού αυτού τόμου είναι να λειτουργήσει ως βάση προβληματισμού γύρω από τον διάλογο μεταξύ Ορθοδόξων και Ανατολικών Ορθοδόξων Εκκλησιών (της Κοπτικής, Αρμενικής, Αιθιοπικής και Συριακής παράδοσης), τόσο στον ανεπίσημο (ήδη από το 1964), όσο και στον επίσημο (από το 1985). Όπως είναι γνωστό το σχίσμα μεταξύ των δύο παραδόσεων ξεκίνησε με αφορμή την θεολογική έριδα που ξέσπασε γύρω από τις χριστολογικές διατυπώσεις που υιοθετήθηκαν από την Δ΄ Οικουμενική Σύνοδο (451). Ο θεολογικός διάλογος οφείλει σήμερα να γίνει ευρύτερα γνωστός και κατανοητός, όχι μόνο από θεολόγους και ερευνητές αλλά πρωτίστως από τους απλούς πιστούς. Ο τόμος αυτός φιλοδοξεί να κάνει ευρύτερα γνωστό το διάλογο αυτό σε όλες τις επιμέρους Εκκλησίες με σκοπό την περαιτέρω εμπέδωσή του.

(In English)

The main purpose of this book is to serve as a basis for reflection on the Dialogue between the Eastern Orthodox Churches (the four ancient Patriarchates of Alexandria, Antioch, Jerusalem and Constantinople, that of Georgia and Patriarchates founded later in Russia, Serbia, Bulgaria and Romania, as well as some autocephalous and autonomous Churches) and Oriental Orthodox Churches (of the Coptic, Armenian, Ethiopian and Syriac traditions), with unofficial dialogue since 1964 and official dialogue since 1985. The breach began with a theological controversy concerning the relation between the human and divine natures in Christ centred on the expression “two natures (physeis) in one Person”, a new Christological formula adopted at the Council of Chalcedon (451). As agreed at Chambésy (Geneva) in November 1993, we can state that: “Both families have always loyally maintained the authentic Orthodox Christological faith, and the unbroken continuity of the apostolic tradition, though they may have used Christological terms in different ways”. Further questions – unrelated to Christology – have also been raised. Another issue of the utmost importance is that of practical dialogue. Political, sociological, cultural, linguistic and even psychological factors in creating tension have also played a role in the division. These topics must be tackled and certain areas clarified for future steps of the dialogue in order to facilitate the restoration of full ecclesial communion – that is to arrive at complete unity. This dialogue should become widely known and understood not only by theologians and scholars but also by ordinary people. Another aim of the book is to enhance the knowledge of this dialogue in all Churches for their own bilateral ecumenical dialogues with the Oriental Orthodox Churches.