The article continues the discussion of the concept of “conservative ecumenism”, proposed by the author in 2017 to describe conservative Christian alliances in defense of traditional values. Main debates have revolved around the use of the term “ecumenism” in the case of such alliances. The article proposes minimal criteria of being “ecumenical” — those that the author calls “ecumenical consciousness”. The question of whether striving for Christian unity is a necessary criterion of ecumenism is considered.

The author examines the question of who has the right to convoke a Pan-Orthodox Council with references to contemporary historical circumstances. He proves that this right never exclusively belonged to the Patriarch of Constantinople, technically the first among equals, and this was accepted by some among Greeks. The attempt to grant this right to the Patriarch of Constantinople stems from the situation shaped just after the fall of the Russian Empire when a battle for primacy started to unfold.

The article discusses ecclesiological issues that were included in the agenda of Pan-Orthodox Council but found no solution in the pre-conciliar debates: the Orthodox Diaspora; proclamation of autocephaly; the role of the Diptychs. The author then examines the issue of primacy in the Universal Church. All these questions can be combined and connected with the issue of the supreme or sovereign power in the Orthodox Church: its localization and mechanics for the implementation.

The article compares the agenda of the II Vatican Council of the Catholic Church (1962 – 1965) and the themes of the Pan-Orthodox Council during many years of its preparation. The author points to the thematic parallelism of the two conciliar processes, which reflected the desire of the Catholic and Orthodox churches to respond to the challenges of contemporary world.

The Orthodox Church is a complex geopolitical reality, and it does not constitute a homogenous block. On the contrary, the rise of irredentism during the 19th century has created the basis for constant territorial fragmentation throughout the 20th century. Surprisingly, the worldwide Orthodox population continues to increase. The convergence of these two phenomena is a starting point for a reinvestigation of Orthodox power in international affairs, as well as a profound strategic change affecting the communion of the fourteen local Orthodox Churches.