As for the problem of fundamentalism, we must understand that it is directly linked with the issues discussed during this conference.
Indeed, while the pre-conciliar meetings multiply every year, while we, we are here to try to understand the challenges of the next Council of the Orthodox Church, the fundamentalist camp and anti-Orthodox Ecumenical, which stronger day by day, to mobilize and intensify its fight to "put an end", as he says, "the betrayal of Orthodoxy and its drift ecumenist." The example of the famous "Confession of the Orthodox faith" is very typical in this regard.
What we call fundamentalist groups, it is not only hostile to any idea or attempted rapprochement with other Christians, it is also the ecclesiastical disobedience, interruption canonical links with the bishops and ecclesiastical authorities in place, when, in their opinion, these bishops or authorities "are in heresy and apostasy."
In the present circumstances, it is clear, in our view, no decision Synodal Pan-Orthodox same, whether on the common calendar, fasting, recognition of the baptism of other Christian churches, the so-called diaspora etc., can not be accepted in practice, if it does not get the prior approval of the ultra-Orthodox movements, as these movements continue to exert a kind of spiritual and ecclesial supervision of the Orthodox throughout the world, a sort of universal jurisdiction over local churches. It is time, kairos, for our church leaders and for all of us to end this caricature of fidelity to the tradition, the orthodox ayatollahs who believe themselves responsible for Orthodoxy as a whole and which, while denouncing the Popeof Rome for its claims to primacy and universal jurisdiction, doing exactly what they accuse, but not as individuals but as gerontas college as the magisterium of the most enlightened spiritual fathers!
This is a part of the concluding reflections of pantelis Kalaitzidis at the colloquium held in Paris, st serge, in preparation of the panorthodox Council.
I find it quite strange that he concludes his text in this rather negative way. He gives the impression that "gerontas" by definition are fundamentalists. Now it appears to me that the term "fundamentalist" is more and more used as a way of making someone harmless, as indicating that he is irrelevant. In general, my impression is that gerontas have a high esteem in Orthodoxy. So how do we have to interprete this text? Does the autor represent a rather rational way of thinking which is not really in line withthe Orthodox approach of faith? Or does he point to a real problem: some gerontas who are in fact extremists? I can imagine that there has always been a certain tension between the institutional element in the Church, and the charismatic or pneumatological, but does the author here go too far?
Edited by Olga, 28 November 2012 - 10:30 AM.
corrected formatting, removed tags, etc