From his early years as a theologian, John Zizioulas began studying the development of the Church's conciliar structures from the early Church to the Ecumenical Councils era. His work, significant to systematic theology, traces synodality's origins to the Church's very nature, starting from its first nucleus, the local Church.
Zizioulas views the Church as inherently conciliar or synodal, with primacy being an essential element of conciliarity or synodality. He argues that if the Church is to reflect God's existence, as found in Christ and the Eucharist, then “coming together” (σύναξις ἐπὶ τὸ αὐτὸ) is not optional but a fundamental aspect of its being. Synodality is primarily evident in the local Church, especially in the Eucharist, which was the earliest form of synodality. Through synodality, the catholicity of the local Church is ensured and communion with other local Churches is fully expressed. The “one, holy, catholic, and apostolic Church” manifests through the communion of Churches, with universality being synonymous with communion.
Zizioulas identified the relationship between conciliarity and primacy as crucial for Orthodox theology and ecclesiology, ecumenical dialogue, and our era. He believes the link between synodality and primacy is rooted in the Church's Triadological, Christological, and Pneumatological foundations, and not merely canonical convenience. Thus, where there is synodality (local, regional, universal), there must also be primacy, as no synod can exist without a primus. This primacy involves certain prerogatives, exercised within the synodal context.
Zizioulas notes that synodical institutions originated not from secular or cultural contexts of the early Christian Church, but from the life of the earliest ecclesial communities. They were primarily concerned with eucharistic communion, rather than doctrinal or administrative issues. The bishop’s role was to safeguard and realize the catholicity of the Church at all levels, beginning locally. The Church was conciliar locally before expanding to regional and universal levels. This local conciliarity was expressed and safeguarded by the bishop at broader levels.
Regarding the interdependence of primus and synod, Zizioulas explains that it involves more than “honorific” primacy. The primus has the authority to convene and preside over the synod, as observed throughout Orthodox Church history. Ecumenical councils, convened ad hoc, do not represent an ecclesiological principle but a historical occurrence.
Zizioulas highlights that primacy is a theological matter, evident in the doctrines of the Holy Trinity, Christology, and the Eucharist. The concept of “head” and “body” is integral to the Church’s structure at local, regional, and universal levels.
Zizioulas’ contributions were particularly significant in the Ravenna Document of 2007, where Roman Catholics and Orthodox agreed on the link between primacy and synodality, a major step towards reconciling these traditions. The primus, endowed with the authority to convene and preside over the synod, reflects the Church's dogmatic theology, reinforcing the theological nature of primacy.
