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e) What limits should be set to the common Orthodox practice of recognizing the autocephaly or autonomy of particular churches on ethnic, linguistic and geographical grounds? By what primatial and synodal authorities does such independence need to be recognized? Should diversity of national background continue to determine the structures of church life in a world that is increasingly shaped by the migration of peoples? What should the effect of today’s ethnic and cultural pluralism be on the unity and diversity of local Church organization, in countries representing the Orthodox “diaspora”? What aspects of the ancient principle of “one bishop, one place” can be reclaimed in contemporary society?

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2. A Central Point of Disagreement. In the course of our discussions, it has become increasingly clear to us that the most divisive element in our traditions has been a growing diversity, since the late patristic centuries, in the ways we understand the structure of the Church itself, particularly our understanding of the forms of headship that seem essential to the Church’s being at the local, regional and worldwide levels. At the heart of our differences stands the way each of our traditions understands the proper exercise of primacy in the leadership of the Church, both within the various regions of the Christian world and within Christianity as a whole. In order to be the Body of Christ in its fullness -- to be both “Orthodox” and “Catholic” -- does a local community, gathered to celebrate the Eucharist, have to be united with the other Churches that share the Apostolic faith, not only through Scripture, doctrine, and tradition, but also through common worldwide structures of authority -- particularly through the practice of a universal synodality in union with the bishop of Rome?

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More serious eye problems, such as astigmatism, glaucoma and cataracts was believed by Bates to be due to disturbances in blood circulation.

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b) In accord with the teaching of both Vatican councils, the bishop of Rome would be understood by all as having authority only within a synodal/collegial context: as member as well as head of the college of bishops, as senior patriarch among the primates of the Churches, and as servant of universal communion. The “ordinary and immediate” jurisdiction of every bishop within his particular Church, would be “affirmed, strengthened and vindicated” by the exercise of the bishop of Rome’s ministry (Vatican II, Lumen Gentium 27; cf. Vatican I, Pastor Aeternus 3). In a reunited Church, this understanding of papal and episcopal authority, as complementary and mutually enhancing, would have to be expanded to include the much more complex patterns of local, primatial, and patriarchal leadership that have developed in the Eastern Churches since patristic times.

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If we pigeon-hole Yeats’s theories as simply his private mania, as many do, there is no real point in asking where the gyres have come to: they served to inspire evocative and affective poetry. Even if we treat them as the fascinating product of an intelligent and creative couple, a system with a coherence and poetry of its own, there is not much more point in asking for the date of the new gyre. However, it is quite natural to wonder how far the gyres are meant to have progressed in our own time, without this being a prelude to a Yeatsian creed, and it is certainly a recurrent question.