Looking for Constantinople and Rome.
Catholic, Orthodox theologians agree on first new text since 2016
This is huge.
It's a long document, we'll just skip to the conclusion.
Conclusion
5.1 Major issues complicate an authentic understanding of synodality and primacy in the Church. The Church is not properly understood as a pyramid, with a primate governing from the top, but neither is it properly understood as a federation of self-sufficient Churches. Our historical study of synodality and primacy in the second millennium has shown the inadequacy of both of these views. Similarly, it is clear that for Roman Catholics synodality is not merely consultative, and for Orthodox primacy is not merely honorific. In 1979, Pope John Paul II and Ecumenical Patriarch Dimitrios said: ‘The dialogue of charity … has opened up the way to better understanding of our respective theological positions and thereby to new approaches to theological work, and to a new attitude with regard to the common past of our Churches. This purification of the collective memory of our Churches is an important outcome of the dialogue of charity and an indispensable condition for future progress’ (Joint Declaration, 30 November 1979). Roman Catholics and Orthodox need to continue along that path so as to embrace an authentic understanding of synodality and primacy in light of the ‘theological principles, canonical provisions and liturgical practices’ (Chieti, 21) of the undivided Church of the first millennium.
5.2 The Second Vatican Council opened new perspectives by fundamentally interpreting the mystery of the Church as one of communion. Today, there is an increasing effort to promote synodality at all levels in the Roman Catholic Church. There is also a willingness to distinguish what might be termed the patriarchal ministry of the pope within the Western or Latin Church from his primatial service with regard to the communion of all the Churches, offering new opportunities for the future. In the Orthodox Church, synodality and primacy are practised at the panorthodox level, according to the canonical tradition, by the holding of holy and great councils.
5.3 Synodality and primacy need to be seen as ‘interrelated, complementary and inseparable realities’ (Chieti, 5) from a theological point of view (Chieti, 4, 17). Purely historical discussions are not enough. The Church is deeply rooted in the mystery of the Holy Trinity, and a eucharistic ecclesiology of communion is the key to articulating a sound theology of synodality and primacy.
5.4 The interdependence of synodality and primacy is a fundamental principle in the life of the Church. It is intrinsically related to the service of the unity of the Church at the local, regional and universal levels. However, principles must be applied in specific historical settings, and the first millennium offers valuable guidance for the application of the principle just mentioned (Chieti, 21). What is required in new circumstances is a new and proper application of the same governing principle.
5.5 Our Lord prayed that his disciples ‘may all be one’ (Jn 17:21). The principle of synodality-primacy in the service of unity should be invoked to meet the needs and requirements of the Church in our time. Orthodox and Roman Catholics are committed to finding ways to overcome the alienation and separation that occurred during the second millennium.
5.6 Having reflected together on the history of the second millennium, we acknowledge that a common reading of the sources can inspire the practice of synodality and primacy in the future. Observing the mandate of our Lord to love one another as he has loved us (Jn 13:34), it is our Christian duty to strive for unity in faith and life.
This doesn't resolve the schism, but it's really edging up on it. The Pillar notes that in the head of the Greek Orthodox Church had his way, the schism would likely end immediately.
We're getting pretty close.
The final break, more or less, between the Catholic and Easter Orthodox Churches can somewhat be dated to 1453, making it only a few decades older than the start of the Reformation in 1517. We've written in regard to the collapse of the Reformation here recently, and here's an example of how that's playing out.
African bishops have emerged as leaders of the church’s conservative wing
African bishops are indeed the leaders of the conservative branch of the Anglican Communion, with the Anglican Communion's conservatives being very close in their outlook to Latin Rite Catholicism. Indeed, the theological point they assert is that they are a separated church, like the Orthodox, a position that Rome does not agree with.
Anyhow, it's interesting to note that as the Reformation more and more collapses due to the seeds of individuality it inserted into Western Culture in the first place, the more conservative branches pull more and more towards Catholic orthodoxy, something liberal Catholics may wish to take note of as they sometimes try to tack in the opposite direction.
