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CONFERENCE
OF THE HEADS OF ORIENTAL ORTHODOX CHURCHES
Decisions
adopted by the Conference of the Heads and Delegates held
in Addis Ababa during January 15 – 21, 1965
P
R E A M B L E
1. It is a great joy for us to meet in a Conference convened
by His Imperial Majesty Haile Sellassie I. Emperor of Ethiopia,
and study ways and means of strengthening the bond of unity
between our sister churches and recovering their spiritual
forces for a greater witness to God, our Heavenly Father,
in faithful obedience to our common Lord Jesus Christ and
through the power of the Holy Spirit.
2.
We believe that this Conference opens a new era in our history.
It is our firm hope that our meeting here is really the beginning
of an age of Councils to be held in future, linking our churches
with the state of unity which they had during the period of
the three ancient Ecumenical Councils of Nicea, Constantinople
and Ephesus, and enabling them with renewed strength and vitality
to further the redeeming purpose of God in the world.
3.
In our deliberations at this Conference we agreed to examine
the findings and recommendations submitted by a Committee
of our theologians whom we had appointed. Thus we concentrated
our attention on the common task of our churches in relation
to six specific themes which are of utmost importance at the
present time.
Given
below are our decisions.
CHAPTER I
THE
MODERN WORLD AND OUR CHURCHES
(a)
INTRODUCTION
(1)
The world in which we live has undergone, and is continuously
undergoing, radical changes which deeply affect the life of
the people. Men and women are acquiring new ideas, are attracted
to new ideologies, are experiencing new ways of life and are
creating new norms of culture. A whole secular movement is
sweeping over our people almost everywhere. We all are aware
of the widening gap between the Church and the educated modern
man, particularly the youth. We realise that the question
of how to bridge this cleavage is a major problem, and we
decide to take seriously the following suggestions presented
to us by the Committee of theologians.
(2)
Concerning the problems raised in the minds of the faithful
in this 20th century by new points of view, spiritual, doctrinal
and exegetical, or new materialistic and atheistic ideologies,
the Conference of the Oriental Orthodox Churches re-affirms
its attachment to the orthodox faith and doctrine based on
the Holy Bible and the Holy Tradition. In particular, new
theories or declarations, whether made by individuals or by
groups, concerning the life and teaching or our Lord Jesus
Christ. His Incarnation or His Crucifixion must be judged
on the basis of the text of the Holy Bible and the teachings
of the Fathers of the Church.
“Knowing
this first, that no prophecy of the Scriptures is of any private
interpretation. For the prophecy came not in old time by the
will of man, but holy men of God spoke as they were moved
by the Holy Ghost.” (II Peter 1: 20’21).
“All
Scripture is given by the inspiration of God and is profitable
for doctrine, for reproof, for correction, for instruction
in righteousness. That the man of God may be perfect. Thoroughly
furnished unto all good works.” (II Tim. 3: 16-17).
Each
of our Churches will appoint a Committee to study the details
of the problems raised by such new points of view and ideologies,
to formulate the answers required and to report their findings
to the Standing Committee for further consideration in a forthcoming
Conference.
(b) YOUTH
(3)
A considerable proportion of educated youth seems to be drifting
away from active participation in the life of the Church.
This is especially noticeable in the unwillingness of most
college and university educated young men to consider priesthood
as a possible vocation for them. It is not unusual to find
the very young men who are reluctant to come in touch with
the Church becoming enthusiastic workers in certain groups
of ideological or social character which succeed in capturing
their imagination and loyalty. One of the reasons for this
seems to be that they feel the Church continues to live in
a bygone age, being concerned with questions of doctrinal
history rather than paying attention to problems that are
more real to the modern man. The churches are reckoned by
them as being preoccupied mainly with keeping the “deposit
of faith once delivered to the Saints” and carrying
on the accustomed patterns of worship. In other terms, the
preaching and the practice of the Church are less meaningful
to many educated men in a scientific and technological age.
(c) INTEGRATION OF MAN WITH THE LIFE OF THE CHURCH
(4)
Therefore, there is an urgent need for the reintegration of
modern men in general and educated youth in particular, with
the life of the Church. The needs of those who live in urban
and industrial areas should be given special consideration.
Our churches should immediately take up for serious consideration
questions such as those of making appropriate changes in certain
practices which have a direct link with the participation
of the people in the life of the Church. For example, the
rules of fasting and the days of lent need to be reconsidered
and revised. The genuine spiritual values of such practices
should be taught to the faithful so that they may enter into
them meaningfully. The length language and hours of church
services should be re-examined, applying methods of simplification
and adaptation, without bringing harm to the mystery and deep
spirituality contained and made manifest therein. Laymen and
laywomen must be brought into responsible positions and places
in the life of the Church. Particularly the youth must be
given more responsibility in their participation in the life
and work of our churches. Youth must not be regarded and dealt
with, as a group at the fringes of the Church, but must be
brought into the very heart of the life of the Church. Since
these points are most indispensable for the integration of
modern man with the life of the Church, we resolve that each
of our churches should appoint an expert committee to study
them in its own particular context and to recommend specific
measures for adoption by it, and that whatever steps to be
thus taken by each may be brought to the information of the
other churches. In this connection we note that the Syrian
Orthodox Church both of Antioch and of India as well as the
Armenian Orthodox Church have already introduced certain definite
changes in their rules concerning fasting and Lenten seasons.
(d)
FAMILY LIFE AND SPIRITUAL RENEWAL
(5)
Christian homes are the basic units in the life of the Church
and there is urgent need to provide education in Christian
family life. Special attention must be given to the instruction
of young couples before and after marriage. The question of
family planning, dissolution of marriages, and related problems
should be carefully studied and cared for in a deep pastoral
concern.
(6)
The practice of Bible reading, daily devotions, family prayer,
regular attendance at Church services, frequent and well directed
confession and conscious participation in the Holy Eucharist
must be encouraged by every possible means. Sacramental life
should be strengthened and depended. It should become more
directly related to the social concern for the poor and the
suffering. The spiritual gifts received through the grace
of God must be translated into actions of charity and sacrificial
giving for the welfare of the needy and the promotion of social
justice. The confessional should once again become a real
and effective source of spiritual and moral guidance and counselling.
All this calls for a new orientation in the pastoral ministry
of our churches.
(e)
CHRISTIAN EDUCATION
(7)
The Christian education of our children and young people is
a matter of genuine interest and concern for our churches.
We decide to establish a special Committee composed of experts,
namely educators, clergymen and laymen, to prepare a general
outline of a curriculum for Christian education to be used
by our churches with necessary modifications required by the
particular traditions and situations in each church.
(8)
Literature has been in service to the Christian Church since
the very beginnings of Christianity. We have received from
our Church Fathers a very rich literary heritage in the fields
of biblical, theological, hagiographical. Liturgical, and
historical studies and writings. But we can not confine ourselves
to what we have inherited from the past and have it as the
only source for our spiritual nourishment. The literary activity
of churches should be a continuous process which may bring
new and fresh spirit into the life of our churches.
We
need (i) Biblical and Liturgical commentaries; (ii) Theological
Books for a clear and intelligent exposition of our Christian
faith; (iii) Literary productions aimed at meeting the challenge
of modern ideologies, sociological theories, and new psychological
trends in relation to the teachings of the Gospel; (iv) Popular
Christian Books such as novels and tracts, written in an attractive
language and style for the ordinary people; (v) Informative
publications giving full and precise account of historical
background and the present situation of our churches written
in a form of fair, accurate presentation and in a spirit of
self-criticism as over against self-glorification, as we are
sometimes inclined to do; (vi) A periodical for all our Churches
covering information concerning our various churches, selection
from our local periodicals, and activities of our Committees
and Secretariat.
(g)
MONASTIC LIFE
(9)
Monastic life has to be revived in our churches. While emphasis
should continue to be placed on contemplation, manual labour
and study in all monastic orders, it is necessary to develop
different types of orders giving special attention to different
concerns in view of an active participation in the work of
our churches as a whole. Careful selection and proper training
of candidates are the basic preconditions for a successful
renewal of monastic life.
(10)
The restoration of Religious Orders for women should be carefully
considered and seriously taken up. The Church will gain immensely
from the devotion of such women who feel the call to dedicate
their whole life to God’s service. Our churches should
take seriously the question of exchanging monks and nuns between
them.
(h)
CHURCH ADMINISTRATION
(11)
Although the systems of church administration very to a very
large extent from church to church, yet we feel that there
is a need for re-examination and re-ordering. Two points must
be given priority:
(i)
Stress should be put on the pastoral nature and vocation of
the Episcopal order. The bishops should have such an efficient
administrative system as may enable them to exercise their
pastoral care with more fruitful benefits to the spiritual
flock entrusted to them.
(ii) A system should devised in which all sections of clergy
and laity may be given responsible and well co-ordinated share
in the whole life and witness of the Church. A certain flexibility,
as over against rigidity, must be allowed for proper adjustment
and helpful adaptation in carrying out effectively the Church’s
services in all walks of human life.
(i)
CHURCH CALENDAR
(12)
The question of whether there is not the need for a revision
of our Church Calendar should be faced by our churches. A
unified calendar would indeed be an outward expression of
our oneness. So we decide to nominate a Committee of experts
to study in detail the causes of differences and difficulties
arising there from, and report to us their findings for consideration
and appropriate action. We not that here also the Syrian Orthodox
Church both of Antioch and of India as well as the Armenian
Orthodox Church have accepted a change in its traditional
calendar by adopting the Gregorian Calendar.
CHAPTER II
COOPERATION
IN THEOLOGICAL EDUCATION
(a)
INTRODUCTION
(1)
We all recognise that theological education is one of the
most indispensable responsibilities of Church. The Church
needs men who, on the one hand, are ready to respond to the
call of the Holy Spirit at work in the Church and, on the
other hand, are capable of meeting the needs of man in modern
times. Theological education is the proper means by which
the churches seek to prepare such men. Although the primary
aim of theological education is the training of the clergy
and of other church workers, it should also provide for the
education of laymen to be effective witnesses of the Christian
faith in their respective callings in life.
(b)
CONTENT OF THEOLOTICAL EDUCATION
(2)
By theological education the Church tries to instruct the
members in the first place, its clergy- in the faith in a
way relevant to the realities of life in every age. The Church’s
faith is centred round the Person and Work of Jesus Christ,
the incarnate, crucified and risen Lord, and the continuing
guidance of the Holy Spirit who brings as a contemporary reality
in every age Jesus Christ and His redeeming work. This faith
is borne witness to in the Holy Scriptures and has moulded
the Holy Tradition of the Church. So, in theological education
there should be adequate place for the study of the Bible,
which has brought fresh inspiration to every generation, and
of Christian history as a dynamic experience of our common
faith and God-given mission. All this should be undertaken
in an atmosphere of worship and religious commitment and in
relation to the intellectual element of our age. Thus by theological
education the Church should be able to train men who are deeply
rooted and rounded in “the faith once delivered to the
Saints” and who will proclaim it effectively to their
generations.
(3)
While the spiritual and intellectual aspects are thus being
emphasised, the pastoral aspects would not be overlooked.
Thus, a programme of practical training in Christian action
should also be part of any theological education. Students
in Theological Schools should be given opportunities of coming
in touch with the world as it exists and which will be the
field of their action during their ministry. In addition to
this, they should be provided with facilities for entering
into the life and work of the parish through direct participation.
Whereby they may become acquainted with the various aspects
and problems of Church life.
(c)
COMMON CURRICULUM
(4)
Bearing all these facts in mind, we feel the need of drawing
up a comprehensive curriculum for theological studies in our
churches which might be adopted by each church with suitable
modifications according to its particular traditions and local
needs.
(d)
PRACTICAL MEANS OF COOPERATION
(5)
With reference to the specific question of co-operation in
theological education by our churches, we realise that there
are two problems which we have to face. In the first place,
the fact that we use different languages as our media of instruction
in our Theological Seminaries makes co-operation difficult
to work out. Secondly, there is the problem that our churches
do not have either the same liturgy or the same ecclesiastical
practices. AT the same time we decide to explore possibilities
of initiating the following means of co-operation.
(i)
We should encourage the exchange of special students, preferably
at a graduate level, who will learn the needed language and
will be offered by the institution concerned necessary facilities
in carry out their chosen programme of study. Exchange of
professors will be easier than exchange of students, especially
when they are scholars or experts in some field or study.
(ii)
We should co-operate in the building up of a common Centre
of Advanced Studies and Research as a place of higher learning
for our churches. This should be a post graduate institution
offering facilities for special study at a high level of scholarship
in the history, theology and other subjects related to our
Orthodox Churches. Post graduate students recommended by any
of our Churches, should be admitted to it and professors of
high academic standing or experts in their respective fields
may be invited to join its staff. With a view to maintaining
an advanced level of academic proficiency, it may work in
co-operation with institutions of a similar nature in other
parts of the world.
(e)
STUDIES ABROAD
(6)
In view of the fact that there are facilities offered by Universities,
Seminaries and other institutions abroad for advanced studies
in theology, and that we also can take advantage of them,
we resolve that our churches should select qualified persons
and recommend them to places of our choice. In so doing, we
should see that the men so sent are graduates in their own
countries and mature enough to pursue their studies in a part
of the world other than their own. They should be people deeply
rooted in their own tradition, at the same time having a genuine
in sight into other traditions.
(f)
THEOLOGICAL BOOKS
(7)
Production of theological books and textbooks is also an area
in which we decide our churches should co-operate. When the
proposed Centre of Advance Theological Study and Research
takes shape, this work also can be combined with it. The books
so published may be translated into the various languages
in use in our different churches, so that language will not
be a hindrance for co-operation in this respect.
CHAPTER III
COOPERATION
IN EVANGELISM
(a)
Introduction
(1)
Evangelistic work is another area in which, we feel our churches
should co-operate. Evangelism is part of our common heritage,
and we recall the great accomplishments of our churches in
the past in this field. At the same time we live in an age
which calls for a fresh evaluation of the methods of evangelism.
So we should examine the experiences of the various missionary
organizations in our churches and see what can be done to
co-ordinate our evangelistic efforts.
(c)
THE BASIS OF EVANGELISM
(2)
The basis of evangelism is to be found in the very nature
and purpose of Christ’s Incarnation as manifested in
His life and teaching. It must not be the human desire to
increase the number of members in one’s own community.
Also, it is not a merely formal obedience to Christ’s
command: “God into all the world and preach the Gospel”.
In His high-Priestly Prayer, our Lord said to the Father:
“ As thou didst send me into the world, so I have sent
them into the world” (St. John 17: 18). Our Lord sent
His disciples into the world even as His Father sent Him into
the world, namely to identify Himself with humanity in all
its misery, to bear its sin, to die on the Cross on its behalf.
The Apostolate of the Church consists in representing the
Master who” came not to be served but to serve, and
to give His life as a ransom for many”. Therefore, the
Church’s role is to convey the message of salvation
to the world and to be the good Samaritan binding up the wounds
of a broken world, trying to make God’s love real to
those to whom it is not otherwise real. This is not just one
of the many activities of the Church, but should be its central
concern its main preoccupation.
(3)
We need well-trained and devoted preachers and workers in
the field of the evangelistic witness of our churches. However,
increased evangelistic effort is not only a matter of training
larger number of eloquent preachers and sending them out into
all the world with the necessary equipment. It is also a matter
of the whole membership of the Church being moved by the redemptive
love of God and being concerned to bring succour to those
who are in spiritual and material need everywhere. The question,
therefore, is what our churches can do to foster among our
members this evangelistic spirit of burden-bearing, for the
love of God and along with that, to organize the proclamation
of the good news of God’s love to a world in need.
(c) WORSHIP AND EVANGELISM
(4)
The life of the worshipping community is an essential witness
of the Church to her risen Lord. Loving identification with,
and redeeming lover for, mankind for whom our Lord died is
expressed in worship through evangelistic intercession. Such
intercession, Prayer for the world and for the Christian work
which expresses the care of the Church, will also help to
make the members of our churches more conscious of their Apostolic
or missionary calling. We have to give this kind of evangelistic
intercession an integral place in our liturgical worship and
our family prayers. This needs enlarging the intercessory
parts f our worship and introducing a programme for educating
our congregations in this respect.
(d) EVANGELISM AND STRENGTHENING OF SPIRITUAL LIFE
(5)
Evangelism should make our churches better instruments of
the Holy Spirit in all aspects of their life. This is the
real source of renewal of our churches. Evangelism involves
an earnest attempt to make the compassion of Christ a reality
to those in need. This calls for not only sympathy expressed
through almsgiving, but also for sacrificial giving of whatever
God has blessed us with. Our people should be taught the principle
and practical ways of self-giving through personal commitment.
There are de-christianized areas in the lives of our people
which need to be evangelized. Here there is need to make the
fullest use of all the means of grace.
(e)
EVANGELISM AMONG THOSE OUTSIDE
(6)
We have to give united thought to specific areas where evangelistic
work is urgently needed. Areas where men and women are in
special need of the Gospel message of a new life ought to
engage our immediate attention. The message of the Gospel
has to be presented also to those who are attracted by atheism,
materialism, and other philosophies and ideologies, so that
the truth of Christ may be clearly and honestly faced by them.
(7)
In this connection it should be specially remembered that
witnessing for Christ is not passing on our national cultures
to men and women of other nations. Those who come to Christ
are to be helped to continue as witnesses to Christ among
their own people. This might involve the development of new
modes of worship in accordance with their own environment,
so that indigenous churches may be formed.
METHODS OF EVANGELISM
(8)
There is need to study various methods of evangelism which
have been, and are being, used to make Christ real to those
in need. We must avoid such methods as are not compatible
with the Christian sprit of charity and the moral ideals of
evangelism. Our churches should use also modern media of communication
and education like popular literature, the cinema, and the
radio wherever possible, to proclaim the Gospel.
TRAINING
IN EVANGELISTIC WORK
(9)
while all Christians are to be evangelists wherever they are,
there is particular need for many who are engaged in full
time evangelistic work. Such people need special training.
Our churches, wherever possible, ought to have missionary
training centers to give such training to full time evangelists
and others. It would be of very great help if we would build
up one Missionary Institute for all our churches together.
CHAPTER IV
OUR
RELATION WITH OTHER CHURCHES
(a)
INTRODUCTION
(1)
We rejoice that there is a great longing for the recovery
of Christian unity all over the world in our times, and we
share that spirit fully. God wills the unity of the whole
human race in His own Church. But the Christian world is divided
into many bodies, a fact which causes much distress to us.
So we are concerned to raise the question of what should be
our relation with the many churches which comprise the Christian
world. These churches can be considered under three categories.
The Eastern Orthodox Churches, the Roman Catholic Church,
and the non-Orthodox member Churches of the World Council
of Churches.
(b)
RELATIONS WITH THE EASTERN ORTHODOX CHURCHES
(2)
Though in our concern for the reunion of Christendom we have
in our minds the reunion of all churches, from the point of
view of closer affinity in faith and spiritual kinship with
us we need to develop different approaches in our relationship
with them. This consideration leads us to take up the question
of our relation with the Eastern Orthodox Churches as a first
step. We shared the same faith and communion till the Council
of Chalcedony in 451, and then the division took place.
(3)
Concerning the Christological controversy which caused the
division, we hope that common studies in a spirit of mutual
understanding can shed light on our understanding of each
other’s positions. So we decide that we should institute
formally a fresh study of the Christological doctrine in its
historical setting to be undertaken by our scholars, talking
into account the earlier studies on this subject as well as
the informal consultations held in connection with the meetings
of the world Council of Churches. Mean- while, we express
our agreement that our churches could seek closer relationship
and co-operate with the Eastern Orthodox Churches in practical
affairs.
(c) RELATIONS WITH THE ROMAN CATHOLIC CHURCH
(4)
With the Church of Rome also we shared the same faith and
communion till the Council of Chalcedony in 451, and then
the division took place. We rejoice about the new awareness
which the Roman Catholic Church has begun to show of the need
on its part of recognizing the other churches, particularly
the Orthodox Churches of the East. With this new spirit in
view, we suggest that we should be willing to enter into conversation
with the Roman Catholic Church with a view to closer understanding.
In our relationship with it the principle of dialogue on the
level of Churches must be adopted. In this connection, we
should ask the Roman Catholic Church to reconsider its theory
and practice both of maintaining unite churches and of proselytizing
among members of our churches.
(5)
We are happy to note that the Eastern Orthodox Churches have
also expressed a positive attitude in regard to establishing
a dialogue with the Roman Catholic Church, and we hope that
it will be possible for our churches to proceed in this direction
in collaboration with them.
RELATIONS
WITH OTHER MEMBER CHURCHES OF THE WCC
(6)
With the non-Orthodox member Churches of the World Council
of Churches we have cordial relations through it and we hop
and pray that God will open the way for our mutual understanding
and co-operation wherever possible. Of these Churches, the
Old Catholic Church and the Anglican Churches must be considered
in a special way. The Anglican churches, for instance, have
always shown appreciation for the Orthodox Churches of the
East, and we trust that this will lead to a fruitful dialogue
between them and our churches. Our churches have also been
in contact with the other member churches of the World Council
of Churches. In our mutual relationship there have been, and
still there exist, difficulties which arise from certain attempts
at proselytism made by some of the Protestant Churches. WE
hope that such attempts will cease. We believe that God who
has brought our churches and the other member churches of
the World Council of Churches together into friendly relations
through that Council, will help us to grow in fellowship with
one another and restore us all into fullness of unity to His
own time and in the manner He ordains.
THE
ECUMENICAL MOVEMENT
(7)
Before we conclude, we would like to express a genuine appreciation
of the whole Ecumenical Movement such as that made manifest
through the World Council of Churches. The new spirit of fellowship,
mutual understanding and co-operation fostered by the Ecumenical
Movement has had beneficial effects in the life of all the
churches involved.
(8)
We hope and pray that God will strengthen every effort made
for the progress of the Ecumenical Movement to enable the
churches to fulfil their mission through common and concerted
efforts in ever greater faithfulness to our common Lord, Jesus
Christ.
CHAPTER V
INSTITUTING
A MACHINERY FOR THE MAINTENANCE OF PERMANENT RELATIONS AMONG
THE CHURCHES
1.
In order to carry out the decisions of this Conference and
to co-ordinate the efforts made by the various Churches in
this respect, we resolve that permanent machinery should be
established. So we appoint a Standing Committee consisting
of two representatives recommended by each Church, who will
have the following duties:-
(a)
To follow up the work of this Conference:
(b) To arrange for the appointment of special Committees to
study the questions referred to in the resolutions of this
Conference;
(c) To study in detail the proper and efficient ways and means
for the establishment of a permanent Organization and Secretariat
for our Churches.
2.
The members of the Standing Committee this appointed are:-
Alexandria
Anba Samuel
Anba Athanasius
Antioch His Eminence Mar Malatius Barnaba
His Eminence Mar Severius Zakka
Ethiopia Melake Selam Samuel Terrefe
Dr. Getachew Haile
India The Revd. Dr. K.C. Joseph
The Revd. Dr. V.C. Samuel
3.
For the interim period between this Conference and the establishment
of the permanent Organization and Secretariat, which should
not exceed six months, we approve the appointment of Ato Seifu
Metaferia as a temporary Secretary, his name having been submitted
to this Conference by our sister Ethiopian Orthodox Church
in response to our request, to carry out the practical work
involved in this immediate stage. The Standing Committee in
its first meeting should define the responsibilities of the
interim Secretary and draw up the plan of work for this interim
period.
A STATEMENT ON PEACE AND JUSTICE IN
THE WORLD
The
Heads and Representatives of the Oriental Orthodox Churches,
assembled in Conference in Addis Ababa during January 1955,
wish to give expression to their deep longing to see Justice
and Peace established for all peoples and nations in the world.
Our Lord and Saviour Jesus Christ, the Prince of Peace, wills
“peace on earth and good will towards all men”.
But the world in our times is constantly troubled by the threat
and fear of war. In this atomic age any war can result in
the destruction of the whole of civilization and even the
worldwide annihilation of human life. Everything possible
must be done to prevent the outbreak of war in any part of
the world.
Peace,
however, is not merely absence of war. It is rather that state
of life in which all the people and nations of the world move
forward in harmony and co-operation towers the experience
of God’s Kingdom on earth. In such a state of human
life the rights of individuals, communities and nations must
be fully recognized. All men are equal in the eyes of God.
All are children of the one heavenly Father. The blessings
of God in nature are for all human beings without distinction
of race, religion, colour, class or sex.
Therefore,
all human beings, communicates, peoples and nations must be
treated on the basis of freedom of conscience, equality and
justice. Our churches are committed by obedience to our Lord,
to work for the establishment of justice for all. We would
co-operate with one another and with world organizations which
strive for the establishment of justice and peace in the world
and we call on all peoples, nations and states of the world
to do the same. May God bless and proper all efforts to this
end by whomever undertaken.
1.
Coptic Orthodox Church (singed)
2. Syrian Orthodox Church (signed)
3. Armenian Orthodox Church
4. Ethiopian Orthodox Church (signed)
5. Syrian Orthodox Church of India. (signed)
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