What is primacy, then, in the Church, if not precisely the initiation and protection of this step-by-step consubstantial unification of all things in Christ, in which consubstantial unification the very ecclesial being consists? And since Christ is himself not only the ontological/hypostatic event of this consubstantial unification, but also the foremost teacher and initiator of it, through the mystery of the Cross, and in the Spirit, he is indeed the only head and leader of his Church, he is her primordial and ultimate primate. But this means that when we speak of primacy in the Church, we always mean a Christ-like primacy (i.e., an analogical primacy). That means, a primacy-in-participation in Christ’s unique primacy. And the way of this participation is, according to Greek Patristic theology, analogy, which is identified, in the Areopagitic texts, for example, with syn-ergy, which means precisely participation in the divine energy as manifest- ed in Christ-as-primate. How can this be discussed in the context of the contemporary ecclesiological dialogues?