>>>After reading some of the comments in the recent thread "What does it
mean to be eastern and Catholic?" I am prompted to ask what are the
views of Eastern Catholics here about the Balamand Accord?<<<
Balamand's provisions have been adopted as official policy by the Catholic Church, but Latin and Eastern. It has been accepted by most Eastern Catholics who are even aware of it, though it was rejected by the initialy rejected by the Synod of the Romanian Greek Catholic Church--who were involved in a bitter property dispute with the Romanian Orthodox Church at the time. The Romanian Synbd has since accepted Balamand, and made considerable progress in their dialogue with the Romanian Orthodox Church.
>>>Are Orthodox "dissident" "schismatics" who are outside "the true
Church"? Is the Balamand Accord "blatantly heretical" from a Catholic
No doubt there are some die-hard Uniates who feel that way, but most Eastern Catholics view the Orthodox as Sister Churches from whom we are tragically separated. The term "Diddisent Orientals" is heard only in ultramontanist circles, like the Transalpine Redemptorists, and hardly reflect the perspective of either the Eastern Catholic laity or their hierarchy. Balamond can hardly be considered heretical from a Catholic perspective, since it has been accepted as official policy regarding relations with the Orthodox Church, albeit implementation of its practical suggestions has been uneven (old habits die hard among Latins and Eastern Cathollics alike, to say nothing of the Orthodox). Balamand explicitly states that the Orthodox and Catholic Churches are Sister Churches, and that there can be no talk regarding conversin from one to the other as a prerequisite for salvation. The Catholic Church condemned uniatism as a method of reunion, and foreswears any attempt to proselytize the Orthodox faithful (though individual Latin and Eastern Catholics continue to do this in contravention of policy).
The emerging consensus among Eastern Catholics concerned with ecumenical dialogue, is that Eastern Catholic Churches have "a vocation to disappear" (Bp. John Michael Botean's felicitous phrase) That means our ultimate destiny is to return to our Orthodox Mother Churches, but only upon conditions that allow us to maintain our communion with the Church of Rome. In practical terms, that gives us a unique apostolate for reconcilliation, for it is only through reconcilliation and the establishment of a true communioni in the Holy Spirit that we can "go home".
Until that time, it would appear that our mission is no longer to the Orthodox, but rather to our Latin brothers, to make them aware of the glories of the Eastern Churches, and to impress upon them the reality that to be Catholic does not necessarily mean to be Latin.