A group of theologians working on dialogue between the Orthodox and Catholic Churches reported progress in understanding of one of the main thorny issues between the two bodies: papal infallibility.
The Coordinating Committee of the Joint International Commission for Theological Dialogue between the Roman Catholic and Orthodox Churches met September 8–12 in Rethymno, reporting “progress” on a draft text about papal infallibility and setting up a new team to finalize revisions for review next year (2026).
Co-chaired by Cardinal Kurt Koch and Metropolitan Job of Pisidia, the session was hosted by Metropolitan Prodromos of Rethymno and Avlopotamos, continuing a pattern of hospitality that has helped the committee’s work since 2022.
Members examined two draft texts — one on the filioque and another on infallibility— deciding to tackle the latter first.
According to a communiqué, the redrafting group will submit changes to the full committee next year with a view to preparing a text for a future plenary session.
Beyond the meeting room, delegates prayed and met with local faithful, visiting the parish of Gerani and the monasteries of St. Irene and St. John the Forerunner — gestures of fraternity that often accompany steady, if quiet, theological work.
Participants also marked major transitions in the Catholic Church since their last gathering: the death of Pope Francis on April 21 and the election of Pope Leo XIV on May 8. The communiqué expressed prayerful gratitude for Francis and confidence in Leo XIV’s support for dialogue.
Looking ahead, the committee welcomed hopes for a meeting between Pope Leo XIV and Ecumenical Patriarch Bartholomew during the 1,700th anniversary year of the Council of Nicaea. Such an encounter, they said, would witness to Christian unity in a fractured world.
Why does an Orthodox–Catholic conversation about papal infallibility matter?
In Catholic teaching, infallibility is narrowly defined: the pope is preserved from error when, as supreme pastor, he definitively proclaims a doctrine of faith or morals; the bishops in union with him share this charism when they teach together in an ecumenical council (see Catechism of the Catholic Church, 891).
Clarifying how this is understood historically and theologically is essential for any future steps toward full communion.
The careful language of “progress” will not grab headlines, but in ecumenical work it signals trust, shared scholarship, and a willingness to keep moving. The committee’s choice to prioritize infallibility — while continuing work on the filioque, another centuries-old sticking point — suggests a pragmatic path: begin where joint study seems ripest, aim for texts both sides can own, and root everything in prayer and real relationships.
For Catholics and Orthodox alike — and for anyone who cares about bridges over old divides — the week in Crete offered a modest but meaningful sign: Unity grows through patient conversation, common prayer, and the courage to revisit hard questions together.
