A great man is one who collects knowledge the way a bee collects honey and uses it to help people overcome the difficulties they endure - hunger, ignorance and disease!
- Nikola Tesla

Remember, remember always, that all of us, and you and I especially, are descended from immigrants and revolutionists.
- Franklin Roosevelt

While their territory has been devastated and their homes despoiled, the spirit of the Serbian people has not been broken.
- Woodrow Wilson

From Nicaea to Today: The Enduring Legacy of Synodality and Unity in the Church

A presentation of Bishop Maxim of Los Angeles at the United States Conference of Catholic Bishops held in Baltimore, November 12, 2024

I am deeply grateful for the opportunity to participate in the United States Conference of Catholic Bishops. It is a great honor to stand before you and discuss the significance of the First Ecumenical Council held in Nicaea in 325 AD—an event that marked the beginning of a transformative era for the Church.

Allow me to begin by offering a few words on the historical context of the First Ecumenical Council of Nicaea in 325, followed by a reflection on the messages that Nicaea continues to offer to the Church today. The Council’s call for unity in diversity serves as a powerful reminder that even in our differences, we are bound by a common purpose—the love of Christ and the mission to spread His Gospel.

I. Nicaea 325 in Historical Perspective

  1. Synodality: At the core of Nicaea is the idea of synodality, the concept of gathering and traveling together, as reflected in the term ‘synodos’ (with odos meaning ‘road’ and syn meaning ‘together’). Although this assembly of 318 God-bearing bishops sought to unify the Church within the Roman Empire, it did not fully resolve the theological disputes of the time. However, it modeled the conciliar process as a path to address issues such as schism and division, emphasizing unity as an ongoing journey.
  2. The Creed as Liturgical event: A central achievement of Nicaea was its formulation of the Creed—not merely as a dogmatic statement for academic debate but as a liturgical text, a symbol of faith to be sung and professed within our church communities.
  3. Trinitarian Doctrine and Uncreated Nature of the Son: The Holy Trinity is a relational reality. At the heart of the Council’s deliberations was the exploration of the Trinitarian God, affirming that the Son is consubstantial (homoousios) with the Father. This counters the claim that the Son is a created being, thereby underscoring the distinction between the created and uncreated.
  4. Hermeneutical Continuity: Following Nicaea, a rich theological dialogue unfolded, particularly through the neo-Nicene theology of the mid-4th century and the work of the Church Fathers. This ongoing interpretive journey culminated in the Council of Constantinople in 381, which reaffirmed and preserved Nicaea’s vision.

II. Nicaea 325 and the Church Today

Now, we are invited to bridge the historic Council of Nicaea with contemporary efforts toward unity and collaboration. Here some points for your consideration:

  1. Re-receiving Nicaea Today: Today, as we reflect on Nicaea, we are invited not just to recall its decisions but to “re-receive” them, understanding concepts like homoousios anew in our current context, recognizing that this Council’s legacy is both foundational and dynamic.
  2. Synodality in Contemporary Context: In 2013, soon after his election, Pope Francis met with a delegation from the Ecumenical Patriarchate, led by Metropolitan John Zizioulas of Pergamon. The meeting highlighted synodality as a foundational concept—a tradition deeply rooted in the Orthodox Church and one that Pope Francis recognized as essential for the life of the Catholic Church. Despite the challenges inherent in synodality—its complexities and risks—Pope Francis embraced it, and in 2022, he inaugurated a synodal process within the Catholic Church. This is a significant development, exemplifying a shared commitment to collective discernment in faith.
  3. Synodality and Primacy in Dialogue: As Cardinal Koch once humorously observed, ‘We Catholics have the Pope, and you Orthodox have synodality. We have an issue, but you have a problem.’ This witty remark encapsulates the dynamic between primacy and synodality—a dialectic where we can learn from each other’s strengths and address our respective challenges.
  4. Looking Toward the 2025 Jubilee of Nicaea: As we approach the year 2025, which marks the 1700th anniversary of the First Ecumenical Council of Nicaea, we are called to reflect on its enduring lessons. The early Church Fathers, in their encounter with Hellenistic culture, showed us that fruitful engagement with the world is possible if we wisely integrate its valuable elements into our Christian witness. Today, we face a world shaped by modern ideologies and worldviews that have their own logic and language. By following the example of the 4th-century Fathers, we might find ways to engage this logic constructively for the sake of effective evangelism.
  5. A Call for Collaboration and Renewal: As we celebrate this jubilee, I believe Orthodox and Catholics in America have a unique opportunity not only to honor Nicaea’s legacy but to act on it. By working together, we can bring the Council’s vision of unity and synodality to life in ways that serve our shared mission and enrich our contemporary Church life. Let us apply Nicaea’s lessons with wisdom and courage, building a foundation for future generations to encounter the Gospel within a world that continues to evolve.

We are invited to a journey from the historical roots of synodality at Nicaea to its renewed emphasis by Pope Francis, leading into a vision for collaboration. I hope jubilee of Nicaea will resonate as both a reflection on our shared heritage and a call to action for the present and future Church.

Thank you.


SA

 

People Directory

Bishop Hrizostom (Stolić)

(1988–2012)

After the death of Bishop Grigorije the Western Diocese was administered by Irinej, Bishop of Niš, from October 1985 until May 1986, and by Sava, Bishop of Šumadija, from July 1986 until May 1988.

The Holy Bishops’ Assembly at the regular session in May 1988 elected Archimandrite Hrizostom Stolić as a Bishop of the Western Diocese.

Bishop Hrizostom was born in 1939 in Ruma where he graduated from elementary school and middle school (High School). After High School he went to the Dečani Monastery where he took monastic vows. He was ordained to hierodeacon and hieromonk by Rt. Rev. Pavle, Bishop of Ras-Prizren. Soon afterwards he went to America to be at the service to his Church and people. He studied at the Seminary in the Russian Holy Trinity Monastery in Jordanville. He then came to Chicago and helped the pastor at Holy Resurrection Church with his duties. He was appointed temporary pastor of St. George Church in East Chicago, Indiana in 1967. He remained there until 1969. For two years he established firm spiritual roots in the community. He felt a higher calling and responded to it. In 1969 he went to the Hilandar Monastery at Mount Athos in Greece, where he remained for nineteen years. There he was elevated to the rank of archimandrite by the Patriarch of Constantinople, His Holiness Demitrius the First. At one time he was elected a Dean of Mount Athos. He was a librarian in the Hilandar Monastery. Along with the spiritual growth he advanced his intellectual dimensions. He published the Lives of the Holy Fathers in two volumes and the Liturgy of St. Apostle James, which he translated into the Serbian language.

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Publishing

The Church at Prayer

by Archimandrite Aimilianos of Simonopetra

Publisher’s note

Many readers of the addresses of Elder Aimilianos, which have been published in the five-volume series, rchimandrite Aimilianos, Spiritual Instructions and Discourses (Ormylia, 1998-2003), have frequently expressed the wish for an abridged and more accessible form of his teaching. In response, we are happy to inaugurate a new series of publications incorporating key texts from the above-mentioned collection. Other considerations have also contributed o this new project, such as the selection of specific texts which address important, contemporary questions; the need for a smaller, more reader-friendly publication format; and the necessity for editing certain passages in need of clarification, without however altering their basic meaning.

Above all, the works collected in this volume reflect the importance which the Elder consistently attached to prayer, spirituality, community life, worship, and liturgy. Thus the experientially based works "On Prayer", and "The Prayer of the Holy Mountain", which deal primarily with the Prayer of the Heart, appear first, followed by the summary addresses on "The Divine Liturgy", and "Our Church Attendance". These are in turn followed by the more socially oriented discourses on "Our Relations with Our Neighbor", and "Marriage: The Great Sacrament". Finally, the present volume closes with the sermons on "Spiritual Reading" and "The Spiritual Life", which in a simple and yet compelling manner set forth the conditions for "ascending to heaven on the wings of the Spirit".

It is our hope that The Church at Prayer will meet the purpose for which it is issued and will serve as a ready aid and support for those who desire God and eternal life in Him.