From an try-out with Conurbation Hierotheos of Nafpaktos:
"QUESTION: The interest of the reveal of the Traditional Place of worship in what is called "ecumenical conversation" with dissenting confessions raises formidable disquiet and disagreements concerning the Place of worship community. In the company of the overenthusiastic amalgamation in such rapprochement with the dissenting, which bleaches in a mode the boundaries separating the Place of worship and the world, and the habitually too easy scandalization by every move unpardonably suspected of even with refinement compromising the mold of the Traditional Place of worship as Una Sancta", which had led occasionally to divergence, what is the fathom course that destitution be engaged in corporate with this issue? Do you measure that such "ecumenical conversation" could be of any use to the Church?ANSWER: The two temptations you quotation are strong in our days. Sometimes introduce is an ultra-optimism leading to secularism and doctrinal minimalism, for instance sometimes introduce is a reaction leading to fundamentalism-fanaticism.
The feature is not conversation per se. The Apostles and the Fathers hard-working in conversation. The obstacle is a conversation which alters theology as shocker of truth, and the Place of worship as the elite Hulk of Christ, and ceremonial good sense as the practice of the Place of worship which leads to adoration. The obstacle of the supposed Ecumenism lies on these points. The Traditional Place of worship is Ecumenical, that is, catholic-orthodox, being it possesses the wholeness of theology and the wholeness of life, but cannot be ecumenistic, that is, manage to survive a doctrinal minimalism and an ecclesiological defect.
The considerable feature is that in such a conversation concerning the Traditional Place of worship and other Denominations one constraint set an Traditional ecclesiological underpinning and the participants constraint be populace who manage to survive empirically the truth of the Place of worship and confess a patristic tending and view the doctrines in an inner way, not of your own accord and conceptually. This input that they impulse see how the thinking answers man's existential problems, namely, what life is, what man is, and how man is connected with God.
This is why in the Angelic Liturgy we transfer to the unity of look-in and the communion of the Blessed Liveliness and not to the "join of the Churches" and the communion of firms, organizations, even "Christian" ones, nor to public ancestors comings and goings.
