True Orthodox Dialogue

In a long-expected move, the HOCNA has announced its intention and establishment of full Eucharistic communion with the Synod of Archbishop Makarios of Athens. The reunion documents, however, strangely refer to HOCNA and the Makarios Synod as “Sister Churches”, although until well after the death of Abp Auxentios, the HOCNA was comprised of American dioceses of the Greek Church.

The announcement was posted today and reads as follows in English:

Beloved clergy and the faithful,

It is with heartfelt gratitude to our merciful Saviour, that we are able to inform you of the
following joyous news.

The Holy Synods of our two Churches, understanding that we confess one and the same Holy
Orthodox Faith, realizing that we are the children of the same father and teacher in Christ,
Archbishop Auxentius of blessed memory, accepting fully each others’ ordinations, and finding
that there is neither reason nor excuse anymore for us to be separated, have come to the
unanimous decision to enter into full Communion with each other as Sister Churches, laying as
the foundation for this decision the mutual endorsement of our respective written Confessions of
Faith and by the hierarchical concelebration between our bishops.

Consequently, as brothers in Christ, we cast into oblivion everything that had been said or
enacted against each other, as well everything that had kept us separated until now and the sign
of the unity and reconciliation of our two Churches will be the hierarchical concelebration
between our bishops.

May our Lord, God and Saviour Jesus Christ keep our Churches in lasting unity and in the
steadfastness to the blameless Orthodox Faith. Amen.

This of course leads us to the obvious question: is the Makarios Synod intending to grant autonomy to their American “sister Synod”, thus repairing the obvious canonical anomaly of a claim of independence without a shred of support for it– or is HOCNA intended, long term, to be subsumed as regular dioceses of the Makarios Synod?

An even bigger question remains: does the Makarios Synod now formally endorse the Imyabozhie teaching of Antony Bulatovich, Gregory Luriye, and a swath of clergy and people in the remainder of the HOCNA, having caused a substantial majority of HOCNA to seek elsewhere?

These questions are now worthy of an answer.

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