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Yet other canonists, especially those associated with the Ecumenical Patriarchate itself, point out that in the ancient Church, Rome continued to maintain its position of both honor and authority in primacy even after its status as the imperial capital had long faded. Its position as the imperial city was not the only factor in its primacy, but also longstanding tradition had hallowed its place of authority in its sphere. As such, Constantinople's primacy also remained even though its political fortunes waned.
Often, in the exercise of its primacy, Constantinople has been accused of [[papism]]<ref>[http://www.interfax-religion.com/?act=news&div=1801 Constantinople shows increasing tendency to Orthodox 'papism' - Russian priest] - Russian news source Interfax</ref>, which is something of an exaggerated accusation, because papism is the claim for one bishop of direct and absolute jurisdiction in every diocese, something which the Ecumenical Patriarch has never claimed for himself.
The difference of opinion is not completely partisan, however, as some Russian canonists adopt the view more commonly associated with Constantinipolitan canonists, such as J. Sokoloff, a prominent professor at the St. Petersburg Theological Academy:
After the Arab invasions of the 7th century, the other Eastern patriarchates participated much less often in the resident synods in the Roman capital, but the synods themselves continued to retain their local and ecumenical authority, and the presidency at them of the Constantinopolitan patriarch naturally led to an increase of his prestige. While the bishops of other autocephalous churches were still taking part in the resident synods, their own prestige and authority grew, as well, connected as they were to the political and ecclesiastical center of Christendom.
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