You could do that, yes... some of us (like myself) are just doing the bump because we'd like to see the thread go somewhere, but have neither the time nor energy to do it ourselves...
Fear not! It is I! He who should be editing a manuscript, but prefers to waste time on oc.net! (That's an appropriately long Byzantine Title to go along with Protovestiarios, no?)
If anyone wants to read the most recent authoritative sources of Orthodox teaching, they should run to the library and find E. J. Kimmel's Monumenta Fidei Ecclesiae Orientalis
, and if they are particularly bright-eyed, bushy-tailed and full of boyish pluck, as Yeats would say (or was that Byron?...my High School English teacher would kill me), then also check out J. Messoloras' Symbolics
In a certain sense, there IS no "binding and ecumenical" statement from the Orthodox Church after the various Palamite councils in the 14th century. However, there are certainly a good number of major Synods, all of which are quite authoritative and which speak to pressing theological concerns. Here are some of the most recent:
1) The correspondence of Jeremiah II, Patriarch of Constantinople, with the Tubingen theologians. These letters were read and approved (in some cases signed) by many members of the Constantinopolitan Synod, including other Patriarchs. Discusses many standard points of theology and, in general, gives the Germans a right proper heave-ho. Available in English here: http://store.holycrossbookstore.com/916586820.html
2) The various Synods that condemned the so-called Confessio Fidei Reverendissimi Domini Cyrilli, Patriarchae Constantinopolitani
(known as the "Eastern Confession of the Christian Faith" by Patriarch Cyril Lukaris). This confession of Faith, published in 1629 in Latin and 1631 in Greek, claimed to be written by Patriarch Cyril, but most Orthodox scholars believe it was some sort of forgery. At any rate, the Confession basically presented straight-forward TULIP Calvinism as if it were the faith of the Greek Orthodox. Thus, one year after Cyril's death, a fairly large Constantinopolitan Synod (1638) condemned the teachings of the Confession, as did another Constantinopolitan Synod in 1639 and yet another one in Yasi (Moldovia) in 1642. Furthermore, the so-called Jerusalem Council of 1672
stated that "Cyril's Confession is not the Confession of the Eastern Church." The same Council specifically rejected double predestination and justification by faith alone, and also reiterated that the filioque is not orthodox. However, the Council denied that Cyril himself had actually written the confession (thus they condemned the writing and not the man). In general, this is an important and rather authoritative Orthodox expression of doctrine (contra both the RCC and Protestants).
3) Although not nearly as significant as point No. 2, we cannot forget the statement of Patriarchs Jeremiah III of Constantinople, Athanasios of Antioch and Chrysanthos of Jerusalem, written in 1716 to Peter the Great in response to his request to clarify the Orthodox response to Anglicans.
After this, of course, there are smaller things. Here's a list from the standard article on this topic (http://www.goarch.org/en/ourfaith/articles/article7064.asp
Encyclical of the Synod in Constantinople in 1722 to the Orthodox Antiochians.
Confessions of Faith of the Synod in Constantinople in 1727.
Encyclical of the Synod in Constantinople in 1836; Against the Protestant Missionaries.
Encyclical of the Synod in Constantinople in 1838: Against the Latin Innovations.
Reply of the Orthodox Patriarchs of the East to Pope Pius IX in 1848.
Gregory VI, Patriarch of Constantinople: Rejection of the Pope's Invitation to the Latin Synod in Vatican, 1868.
Answer of Synod of Constantinople in 1895 to Pope Leo XIII.
Decree of the Orthodox Conference in Moscow in 1948 against Papism.
Encyclicals of the Patriarchate of Constantinople referring to the Ecumenical Movement of the Churches in 1920 and 1952.
To that I would add (possibly) the position papers of the various Orthodox Patriarchates and Churches during the Pre-Conciliar meetings (in preparation for the Great and Holy Synod) in the 60s and 70s.