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Common Aims with the Second Vatican Council A third signpost which alerts us that the Pan-Orthodox Council is not following the Holy Fathers is the stated purpose of the Council.
Imitating totally the Second Vatican Council, it shares with it the raison d'être for its calling: renovation or “renewal” of the internal life and organization of the Church.
In our analysis we will revisit a number of historical and theological “signposts” the Church has passed on its way to Crete, after which we believe the following will be clear: the way of the Pan-Orthodox Council does not resemble the theanthropic way of the Apostles; and the ecclesiology the Council is being asked to embrace has never been recognized as “good to the Holy Spirit” or to the preceding successors of the Apostles, the Holy Fathers.
Signposts on The Way of the Pan-Orthodox Council 1.
In effect, this sends a message to the faithful, not only to the laymen but also to clergy, even bishops, which mollifies them and neutralizes vigilance.
The irony and tragedy of the matter lies in the fact that we are faced with “the extreme gravity of a great heresy” which has distorted the Orthodox Faith and is tearing asunder the Church and even depriving many of salvation.
The Orthodox Church stands just weeks away from the long awaited “Great and Holy Council,” which will convene in Crete on the Feast of Pentecost.
This Council is unique in the history of the Church for the length of time it has been under preparation, but also for another first: the degree to which its preparatory meetings, organization and certain of its texts have, under the influence of a council of the heterodox, the Second Vatican Council, diverted from the Orthodox way.
Indeed, it is undisputed in ecumenical circles that the organizers of the Pan-Orthodox Council had as their model for the pre-synodical committees and the functioning of the Council itself the modus operandi of the Second Vatican Council.
This is the second signpost on the way to Crete which alerts us to a foreign source of inspiration for the Council.He wrote: In reality, all of this manifests and underscores not only the usual lack of consistency, but also an obvious incapacity and failure to understand the nature of Orthodoxy on the part of those who at the present time, in the current situation, ad in such a manner would impose their "Council" on the Orthodox Churches - an ignorance and inability to feel or to comprehend what a true ecumenical council has meant and always means for the Orthodox Church and for the pleroma of its faithful who bear the name of Christ.For if they sensed and realized this, they would first of all know that never in the history and life of the Orthodox Church has a single council, not to mention such an exceptional, grace-filled event (like Pentecost itself) as an ecumenical council, sought and invented topics in this artificial way for its work and sessions; - never have there been summoned such conferences, congresses, pro-synods, and other artificial gatherings, unknown to the Orthodox conciliar tradition, and in reality borrowed from Western organizations alien to the Church of Christ. 3.This is the reason that, immediately upon the publication of the pre-synodical texts, a wave of objections arose on a Pan-Orthodox level.