Phanar “First Without Equals” Holds Ecumenist/Modernist Synaxis

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Phanar “First Without Equals” Holds Ecumenist/Modernist Synaxis

According to the website of the Ecumenical Patriarchate, the heads of the various Ecumenist and/or Sergianist ‘World Orthodox’ groups have met at a Synaxis that will last from March 6-9 (NS).  The Phanar website states:

At the invitation of His All-Holiness Ecumenical Patriarch Bartholomew, the First-Hierarchs of all the Orthodox Autocephalous Churches will gather from March 6-9, 2014, for a Sacred Synaxis at the Phanar in order to deliberate on matters pertaining to the entire Orthodox Church throughout the world and procedural issues for the convocation of the Holy and Great Council, whose preparation is coming to an end.

Prior to this, from March 4-5, 2014, a Preparatory Committee for the Synaxis was also held at the Ecumenical Patriarchate, chaired by His Eminence Metropolitan John of Pergamon, in order to formulate the program of proceedings and draft the Message of the First-Hierarchs, who will conclude the Synaxis with a concelebration on the Sunday of Orthodoxy in the venerable Patriarchal Church of St. George, thereby also visibly expressing the unity of Orthodoxy.

During this festive Divine Liturgy on the occasion of great feast of Orthodoxy, the Message of the First-Hierarchs will be read from the Patriarchal Ambon to the faithful of the Most Holy Churches throughout the world.


A number of confirmatory photos were also taken. The meeting of the various heterodox hierarchs was preceded by not only a preparatory meeting, but, by the new position of the Ecumenical Patriarchate, as expounded by the New Calendar titular Phanar Metropolitan of Bursa, Elpidophoros Lambriniadis, a professor of theology at the University of Thessalonika. The position, summed up by Met. Elpidophoros states:

The primacy of the archbishop of Constantinople has nothing to do with the diptychs, which, as we have already said, merely express this hierarchical ranking (which, again in contradictory terms the text of the Moscow Patriarchate concedes implicitly but denies explicitly). If we are going to talk about the source of a primacy, then the source of such primacy is the very person of the Archbishop of Constantinople, who precisely as bishop is one “among equals,” but as Archbishop of Constantinople, and thus as Ecumenical Patriarch is the first without equals (primus sine paribus).

The constant harking of this new teaching is a thinly veiled attempt at not only gaining power for the Ecumenist/Modernist heretical Ecumenical Patriarchate, but, it is a preparation for unity with Papism.  By establishing new rights and privileges of the Ecumenical Patriarchate (presumably based upon ancient tradition), and stating that these accrue to the ‘highest-ranking’ prelate of their communion, it will be only a slim transition to recognition of some transference of these rights to the Papacy.  Indeed, Met. Elpidophoros himself states:

In the long history of the Church, the presiding hierarch of the universal Church was the bishop of Rome. After Eucharistic communion with Rome was broken, canonically the presiding hierarch of the Orthodox Church is the archbishop of Constantinople. In the case of the archbishop of Constantinople, we observe the unique concomitance of all three levels of primacy, namely the local (as Archbishop of Constantinople-New Rome), the regional (as Patriarch), and the universal or worldwide (as Ecumenical Patriarch). This threefold primacy translates into specific privileges, such as the right of appeal and the right to grant or remove autocephaly (examples of the latter are the Archdioceses-Patriarchates of Ochrid, Pec and Turnavo, etc.), a privilege that the Ecumenical Patriarch exercised even in cases of some modern Patriarchates, not yet validated by decisions of the Ecumenical Councils, the first of which is that of Moscow.

This proposed three-fold primacy reflects the long held Papist argument that the Pope of Rome held three levels of authority. Whether it came before or after, the 14th century tiara of the Western Popes, was also interpreted in a similar fashion. The Papists held the Pope to be Bishop of Rome, Patriarch of the West, and, at last, Universal Pontiff. Thus, upon the next council, for which this current synaxis is also a preparation, when universal formal union is proposed (as opposed to the current mix of informal and formal union held already), there can be no objection upon the issue of Papal primacy, as the Ecumenical Patriarch has already had the above enunciated position accepted. At that point, it will only be a matter of ‘giving back’ the so-called ‘primacy’ to the Pope.

Indeed, many were initially saying that the MP would be some firm resister to the Neo-Papal Pretensions of the Phanar, since Met.  Elpidophoros wrote the official response of the Phanar in response to points made by the MP offering a seeming resistance. However, as evidenced by Pat. Kirill’s attendance at this meeting, it seems that such resistance was and is token only.  All of this, the faux fight between the MP and the Phanar, was simply another “Only Nixon can go to China” strategy.  If the MP is built up as the paragon of “World Orthodox conservatism”, and the MP proclaims that some ‘middle-ground’ has been reached, it will seem to both sides (the superficial ‘Orthodox’ public), as if both have gained.  Or, better yet for the Ecumenists/Sergianists, the MP totally gives in (which is just as likely, it appears).  This way, through this process, the MP can assure itself that there will be only a trickle, at most, of persons leaving it for True Orthodox Churches. In an evil manner, it is an excellent political move.