What is tragic is that the Pope may be giving some what amounts to a wishful thinking, which is little if any different from similar overtures for reconciliation in the past. To understand why and also to understand the Orthodox Ecclesiology, I decided to post this excerpt.
Aside from the Orthodox 'mindset' so well explained by Dr. Kalimoros, we differ on the theological interpretation of the Scripture as well, as illustrated by this passage:
"With regard to the other verse which you cite, St. Theophylact of Ochrid points out that the words, "I will give unto thee,""...were spoken to Peter alone, yet they were given to all the apostles," since Christ also said, Whose soever sins ye remit, they are remitted." (The Explanation by Blessed Theophylact of the Holy Gospel According to St. Matthew [House Springs, MO: Chrysostom Press, 1994], p. 141.) The second verse to which St. Theophylact refers is St. John 20:23. As the translator rightly observes, the verb "remit" is in the second person plural, and thus refers not to St. Peter alone, but to all of the Apostles. As for the "controversial verse" (St. Matthew 16:18), St. Theophylact, following St. John Chrysostomos and the overwhelming consensus of both Greek and Latin Fathers, interprets the words "this rock" to denote St. Peter's confession of faith in the Divinity of Christ, and not the Apostles person. Any other interpretation would, of course, violate the Christocentric nature of the Church and the rather clear Scriptural affirmation that "Christ is the head of the Church" (Ephesians 5:23) and the "head of the Body" (Colossians 1:18).
Let us note, also, that the honor which the Orthodox Church has bestowed on both St. Peter and St. Paul, that is, the title of Protokoryphaioi, i.e., "leaders" or "chiefs" of the Apostles, gives us some insight into what the distinctions between the Disciples of Christ actually mean. They describe functions, responsibilities, cares, and rôles; they do not, however, refer to special privileges, prerogatives, or authority. For, in the final analysis, despite these distinctions, all of the Apostles were equal, just as all of the Bishops of the Orthodox Church—who are their successors—, whether they be simple Bishops or Patriarchs or Œcumenical Patriarchs, are absolute equals. This fact helps to explain both the passage which you cite from II Corinthians and the Gospel passages which Papists have wholly unjustifiably used to support the doctrine of Papal supremacy." [From Orthodox Tradition, Vol. XVII, No. 1 (2000), pp. 28-30] as posted on www.orthodoxinfo.com
Hmmmmm.....fyi....ping
Actually, a majority of the Fathers understand it as referring to St. Peter himself. So does St. John, who gives a double interpretation.
What then saith Christ? "Thou art Simon, the son of Jonas; thou shalt be called Cephas." "Thus since thou hast proclaimed my Father, I too name him that begat thee;" all but saying, "As thou art son of Jonas, even so am I of my Father." Else it were superfluous to say, "Thou art Son of Jonas;" but since he had said, "Son of God," to point out that He is so Son of God, as the other son of Jonas, of the same substance with Him that begat Him, therefore He added this, "And I say unto thee, Thou art Peter, and upon this rock will I build my Church;" that is, on the faith of his confession. Hereby He signifies that many were now on the point of believing, and raises his spirit, and makes him a shepherd. ... Seest thou how He, His own self, leads Peter on to high thoughts of Him, and reveals Himself, and implies that He is Son of God by these two promises? For those things which are peculiar to God alone, (both to absolve sins, and to make the church in- capable of overthrow in such assailing waves, and to exhibit a man that is a fisher more solid than any rock, while all the world is at war with him), these He promises Himself to give; as the Father, speaking to Jeremiah, said, He would make him as "a brazen pillar, and as a wall;" but him to one nation only, this man in every part of the world. (Hom. LIV in St. Matthew)
St. John Chrysostom on the Apostle Peter - great article here which surveys all his writings. "[W]hen I say Peter, I mean the unbroken Rock, the unshaken foundation, the great apostle, the first of the disciples, the first called, the first to obey".
PS: Isn't picking up this Protestant argument a little strange when the Byzantine liturgy openly calls St. Peter the Rock? Does your liturgy do violence to the Christocentric nature of the Church?
"Peter, the rock of faith,
the fervent intercessor,
again lifts us up together for a spiritual feast,
setting before us his precious chains
as provision for a costly banquet
that our infirmities may be healed and our sorrows consoled,
and the storm-tossed ships of our life brought to harbor.
Come, let us kiss them, and entreat Christ Who glorified him,
saying: By his prayers, O Christ, save our souls!"
January 16: Veneration of the chains of the holy Apostle Peter
You quote "...the honor which the Orthodox Church has bestowed on both St. Peter and St. Paul, that is, the title of Protokoryphaioi, i.e., "leaders" or "chiefs" of the Apostles, gives us some insight into what the distinctions between the Disciples of Christ actually mean. They describe functions, responsibilities, cares, and rôles; they do not, however, refer to special privileges, prerogatives, or authority."
I fail to see this supposed "proof" that shows the validity of the statement at the end. A leader has authority. To fulfill his responsibilities to those he leads, he must have some sort of authority given to him. And in John's Gospel, Jesus tells Peter ONLY to feed His sheep. He doesn't say this to the other apostles. The Acts of the Apostles recognizes this, as does St. Paul. To claim Peter did not have some sort of special privelege within the early Church is to interject one's own bias and theology into the Scriptures.
Regards