As Abbott Jonah, the new Met. Jonah presemted a paper titled: Episcopacy, Primacy, and the Mother Churches: A Monastic Perspective
in June 2008. Source
The Patriarchate of Constantinople is universally accepted as having a primacy of honor; but given its current situation, it is unable to lead. Furthermore, it promotes a cultural agenda of Hellenism that mutes its voice to the other churches.
Its claim of jurisdiction over the so-called “barbarian lands,” or “diaspora” falls on the deaf ears of other patriarchates that have established identical institutions in the same territories, disregarding its claims to jurisdiction outside the geographic boundaries of existing churches. Beyond this, having been the first to abrogate the unity of the Church in America, Constantinople’s own political adventurism has divided the Church in Estonia, and threatens the unity of the Church in Ukraine and other places, and hence, its communion with Moscow and other autocephalous churches. By these actions it has broken trust in itself, and sacrificed its ability to lead.
The only way an ecumenical primacy could work is if there is a functional and active ecumenical synod, which meets at regular intervals and is composed of the heads of all the autocephalous Churches. Such a permanent synod, provided for by the canons as a permanent synod presided over by the ecumenical primate, would create a context for the up-building of the sense of unity of the Orthodox Churches, and for the resolution of particular issues as they arise. Its primate would be a point of accountability, responsible for preserving the unity and vision of the Orthodox Church. Now more than at any time in history is this feasible, given available means of communication and transportation. This would take the full cooperation of all the autocephalous churches, providing an opportunity for the Patriarchate of Constantinople to exercise real leadership, inviting the rest of the Church to unity....
Real primacy is about leadership, and Orthodox spiritual leadership is inseparable from spiritual fatherhood, in which spiritual children offer their obedience in love to their spiritual fathers, who in turn care for their souls. This model holds true for a monastery with an abbot and his monks, a parish with a pastor and his flock, a diocese with the bishop and his presbyters, or a national church with the primate and his bishops. So it must also hold true on the ecumenical level.
The Church is not a civil society, with its programs, political and social influence, and worldly goals. It is rather a community built on faith in Jesus Christ, united in the common mission of the Gospel. The Church is composed of those who share an identity that comes from faith, and transcends all worldly and secular, ethnic, social, economic and racial divisions. It is the living incarnation of the Kingdom of God on earth. It embraces all human diversity, bringing all to unity in Christ.