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1. The Christological Disagreement in Chalcedon was caused by misunderstanding and misrepresentation. Political circumstances and a lack of communicative structures made it virtually impossible to gain a clear understanding of the other side. Research has proven that neither side had a thorough understanding of concepts drawn from different cultures and languages.

2. Globalization and Information Technology in the twentieth and twenty first centuries has drastically changed the situation and made it possible to overcome previous misunderstandings and misrepresentations. Today we have gathered material from almost all the Church fathers, which have made it possible to contextualize the different statements that led to the schism in the fifth century. Further more, the Byzantine Empire is long gone and those Churches that were once separated by political borders are now living side by side both in the Middle East as well as in the Diaspora.

3. This in turn makes it possible to continue the discussion of Chalcedon 451 with the aim of reaching consensus concerning the Christological issue, and fulfil the discussion in a forthcoming Ecumenical Council. The understanding of three or seven Ecumenical Councils as ONE council transcending all makes it possible to view Chalcedon as unfinished, and therefore in need of a forthcoming Council.

4. An Ecumenical Council can not invent a consensus which is not already at hand locally; therefore the initiative has to begin in the local Church. Sankt Ignatios is a local initiative among Eastern and Oriental Churches living side by side in Northern Europe. Through Cooperation, Mutual Respect, Dialogue and Education, we strive towards a common awareness of Christology and the one Tradition.

5. The Above mentioned theses are grounded in a common Ecclesiology; ONE multi-cultural World Church. Overcoming the Division from the Tower of Babel will not be done through creating a supra-culture imposed from above. Instead each culture and language will contribute to a common awareness of being ONE, through the common identity in relation to the Coming Kingdom. This implies that the common identity is embedded in each culture, revealed through a deeper awareness of its own culture, and apprehensible by finding the commonality between different Church cultures.

6. Membership or cooperation with Sankt Ignatios does not require sharing theses one to five, but the readiness to work with them in order to find the truth, with the aim for reaching sustainable Eucharistic Communion. Sankt Ignatios is a melting pot of different opinions, some more hesitant towards finding unity in the historical documents and some more affirmative, but all are committed towards Eucharistic Communion and Unity between the Eastern Orthodox Church and the Oriental Orthodox Churches. Truth is dependent on social constructions to be communicated between different parties, something that requires patience and education, but love resides in the heart and conveys the authenticity and beauty of the Christian faith. Where truth is yet to be achieved love still brings us together and motivates us to go that extra mile to understand the other.

7. Eucharistic Communion is not the Way towards Unity but its very expression, and ultimately the Aspiration for our common search for Truth and Reconciliation. Full Eucharistic Communion could be the immediate step before or after a forthcoming Ecumenical Council. This does not imply that pastoral concerns are to be omitted for partial communion in individual cases, but full Eucharistic Communion entails a common awareness of one, catholic and apostolic Church. This awareness is the ultimate purpose of founding Sankt Ignatios, and from this awareness the hierarchs will be able to implement full Eucharistic Communion.