Economia and Akrivia in relations with heretics in the teaching of St. Theodore the Studite

 Economia and Akrivia in relations with heretics in the teaching of St. Theodore the Studite

St. Theodore the Studite left us a particularly useful work, especially for our times, when new and personal reinterpretations and distortions are emerging regarding how the fight against the heresy of ecumenism should be conducted. Initially involved in the Moechian controversy (the adulterous synod), and later in the struggle against Iconoclasm, St. Theodore wrote numerous letters to clergy, laity, and monks, in which he provides concrete examples of the attitude that Orthodox Christians should have towards heretics and those in communion with them.

We note that St. Theodore the Studite (+826) broke communion with heretical bishops during a period when Canon 15 of the First-Second Council (issued only in 861) did not yet exist. Therefore, the practice of breaking communion should be viewed more broadly than this canon, which does not exhaust the subject, nor was it intended to do so.

It is also very important to point out that the heretics St. Theodore speaks about in his letters had not been condemned by any Orthodox council at that time. We mention this in the context of a dangerous teaching circulating widely today, which claims that uncondemned heretics are still canonical hierarchs as long as they have not been condemned by an Orthodox council, and that communion with them would not endanger our salvation.

We invite you to review a selection of excerpts from the letters of St. Theodore the Studite on topics of great relevance regarding the fight against ecumenism, in order to understand the true patristic attitude that we should adopt.

False teachers who participated in the heretical council and those of the same mind with them must not be commemorated.

"But when the heretical impurity was openly revealed during the council, it is fitting for your prudence, together with all the Orthodox, to speak boldly, having no communion with the false teachers and not commemorating anyone who participated in the adulterous council or those of the same mind with it." [Epistle 39. To Abbot Theophilus]

Communion with heretics under economia is a renunciation of the truth.

"In the justification written by Maximinus, which Athanasius himself read, Maximinus says that he took communion but did not have communion, and that this is an economia that does not entail a renunciation of the truth, even if it is not adhered to exactly. [...] Ah, how just is the bewilderment of our holy hierarch and the entire multitude of confessors! If this is not communion and renunciation, then what is the benefit of their toil and struggle, their shedding of blood and suffering? Why was he himself deposed? Why does he leave the monastery? Why is he removed from the celebration of the holy rites? Ah, I will say again, divine bewilderment! 'Holding injustice as the truth' (Rom 1:18), he believes that the Fathers acted as he did." [Epistle 25(213). To Abbot Niketas]

Heretical bishops are pseudo-bishops.

"What Christian has ever heard of the foolish and lawless acts committed by the dishonorable adulterers, who are only called bishops, but in fact are perfect defilers according to the judgment of the Apostles and the Fathers, even without considering their heresy? [...] Two hundred and sixty-six lashes, and then, after a short pause, another four hundred lashes with the whip on the back... This is what the noble archbishop did, or rather, the false-bishop of Thessalonica." [Epistle 51. To his son Naukratios]

Heretics separate themselves from the body of Christ

"The Lord has not abandoned His Church to the end, but has shown that it has power within itself, causing our brothers in the West to expose the madness of those here and to enlighten those who struggle in the darkness of heresy. And yet, these obstinate ones have refused to open the eyes of their hearts. I testify before God and men: they have separated themselves from the body of Christ, from the most exalted throne on which Christ placed the keys of faith, which, according to the promise of the One who does not lie, the gates of hell—meaning the mouth of the heretics—have not prevailed against and will not prevail until the end of the age (Mt. 16:18)." [Epistle 63(122). To his son Naukratios]

The one who commemorates a heresiarch cannot be Orthodox

"You tell me that you are afraid to ask your priest to stop commemorating the heresiarch. What should I answer to this? I do not justify him: if communion through simple commemoration causes impurity, then the one who commemorates the heresiarch cannot be Orthodox." [Epistle 58. To the wife of a spatharios named Machara]

Heretics persecuted the Orthodox to be commemorated as bishops

"And why was this torture? To force the ascetic of Christ to commemorate him as a bishop." [Epistle 51. To his son Naukratios]

Monks who give the laity an example of communion with heretics will bear responsibility for their destruction

"The duty of a monk is to not allow even the slightest innovation in the Gospel, so that by doing otherwise, giving the laity an example of heresy and communion with heretics, they do not bear responsibility for their destruction." [Epistle 39. To Abbot Theophilus]

The relationship with Orthodox priests who, out of fear, commemorate heretical bishops

"Regarding the Orthodox priest who, out of fear of persecution, commemorates the heretical bishop, I have already answered you before and will say again: if he does not serve together with the heretic and does not have communion with such people, then he should be received in the community for psalmody, for the blessing of food, and this out of economia, but not for Divine Communion." [Epistle 40. To his son Naukratios]

Ordinations by a bishop in communion with heretics become valid only if he renounces this communion

"You answered well to the priest and the abbot that those now ordained by a bishop proven to be a heretic are alienated from the priesthood, even if he says that the council was wrong and we are lost. For why does he, recognizing this, not flee from destruction, avoiding heresy, to become a bishop of God? Then his ordinations will be immediately accepted. Or why, while heresy reigns, did the abbot send the brothers for ordination by a heretic?

"Therefore, if the one who ordained them were to repent, they would be immediately permitted to perform the holy rites; but since he remains in heresy, commemorating a heretic, then even if he claims to have a sound mind, those ordained by him cannot be true servants of the Lord." [Epistle 40. To his son Naukratios]

Communion with heresy is harmful to the soul

"Communion with heretics is not common bread, but poison, which does not harm the body, but blackens and darkens the soul." [Epistle 24(83). To his son Ignatius]

"To enter into communion with heretics on your own is an act of free will, and if someone has done this out of fear—that being your question—even in this case, he cannot be justified. For it is said: 'Do not fear those who kill the body' (Matt. 10:28), but fear God, Who can cast both body and soul into the eternal fire of Gehenna. Did you hear? Truly, the entire world is not worthy of a soul that keeps itself from participating in either heretical communion or all wickedness." [Epistle 32(91). To his son Taleleos]

"We thank God that you too, holy fathers, remained steadfast in the storm of the iconoclastic heresy, not being drawn into the soul-damaging communion with it, but running the race and attaining the most blessed crown of persecution, which is truly worthy of your virtue and has revealed the ascetic struggles you accomplished in the past." [Epistle 70(258). To the monks Avolios and John]

"Some have suffered a complete shipwreck in matters of faith; others, even if they have not sunk through their beliefs, nevertheless perish through communion with heresy." [Epistle 15(74). To the Patriarch of Jerusalem]

Communion with heresy is separation from Christ

"In these circumstances, anyone who partakes or participates in the poisonous bread, is he not rejected by Christ, an apostate, unclean, unless he returns through repentance?" [Epistle 25(213). To Abbot Niketas]

"I beg you, guard yourselves from the soul-destroying heresy, communion with which is separation from Christ." [Epistle 60(119). To the virgins]

"This heresy must be avoided at all costs, as communion with it separates us from Christ." [Epistle 161(349). To the monks]

"I have heard, beloved brother, that you did not allow those who betrayed the faith to draw you into communion with the heretics, and thus you glorified God. By distancing yourself from the communion that separates from God, even though the heretics held positions of authority as teachers, you hid yourself, living with laborers in the mountains and caves, preferring to endure hardships and suffering rather than to forsake eternal life for temporary pleasure. And now you have Christ our God as your guide and teacher, for Whom we also suffer." [Epistle 219(407). To the monk Arcadios]

"And may the Lord keep you undefeated until the end, outside of communion with the heretics which separates from God, being in all things glorious and wise." [Epistle 224(412). To another patrician woman]

"I offered great thanks to God for the fact that the laity, along with the monks, strive to be pleasing to the Lord, avoiding the darkness of heresy. Indeed, brother, this is darkness and a snare of the devil. Whoever falls into this snare, communion with the heretics separates him from Christ and drives him far from the flock of the Lord." [Epistle 245(433). To Curator Constantine]

"In these days, when not only women like you and those tonsured into monasticism, but almost all the monks and abbots of Byzantium are being enticed, you, with a few others, have preferred to suffer for Christ rather than enter into communion with the heretics, which separates from Christ. For whoever enters into such communion separates from Christ, like Judas, and becomes a participant with those who handed Christ over for crucifixion." [Epistle 256(444). To an abbess]

The communion of heretics alienates from God

"But if he again refrains from the Eucharist because of heresy, that is correct. For the communion of a heretic or of someone clearly condemned for their life alienates you from God and delivers you into the hands of the devil." [Epistle 58. To the Spatharia, named Mahara]

The bread of heretics is not the body of Christ. Who can be included in commemorations.

"If someone who previously had communion with heresy out of human fear repents on their deathbed, receiving, for example, a penance from someone and, in this way, enters into communion with the Orthodox and dies in this state, then it is natural to include them in the Orthodox commemorations, for our Good God, in His great love for mankind, accepts the one who repents even in the last hour and judges them accordingly. Therefore, if this was the case, then it is not forbidden to perform the Liturgy for them before God. But if nothing like this occurred, and while in communion with heresy, they did not manage to partake of the Body and Blood of the Lord—since the bread of heretics is not the body of Christ—then we cannot dare to commemorate them at the Liturgy. For divine matters cannot be taken lightly, and the one praying for such a person may hear: 'You ask and do not receive, because you ask wrongly, to spend it on your pleasures' (James 4:3)." [Epistle 69(257). To his son Dorotheos]

The canonical boundaries during times of heresy are not the same as during times of peace

"Question: Regarding the presbyters ordained without notification in Rome, Naples, and Lombardy and then released: can we receive them and have communion with them, share a meal together, and pray together?

"Answer: In times of heresy, out of necessity, not everything is necessarily in accordance with the rules established during times of peace. Thus, we see that the most blessed Athanasius and Saint Eusebius acted in the same way, both performing ordinations of individuals outside their regions. And now we see the same thing happening in the current time of heresy." [Epistle 87(275). To the monk Methodius]

In what case can we receive communion from the priest of an Orthodox bishop who has not broken communion with heretics?*

"If the bishop did not attend the adulterous synod and calls it a false gathering, but commemorates his metropolitan who attended that synod, should we have communion with the priest of such an Orthodox bishop? I have already answered this in another letter to Evodius, that it is appropriate, out of economia, only if he has not served together with the heretics. For when the bishop being commemorated is Orthodox, it does not matter if he commemorates his heretical metropolitan out of fear." [Epistle 49. To his son Naukratios]

*Editor's note: Therefore, the conditions that the bishop described in this letter must meet are the following:

1. To confess the Orthodox faith.

2. To not have participated in robber councils.

3. To not serve together with heretics.

4. To commemorate his superior out of fear (as opponents of the adulterous synod were then persecuted by imperial power).

Unfortunately, some speculate on this passage, insinuating that St. Theodore refers here to cases of bishops such as Metropolitan Seraphim of Piraeus or Bishop Longhin of Bănceni. Unfortunately, we observe that this is not the case, as these bishops have often co-served with ecumenists, and they justify their continued communion with the ecumenists through economia, not out of any fear of persecution. Such economia is not admissible, as St. Theodore and other Holy Fathers demonstrate.

Source: https://web.archive.org/web/20220814174629/https://lumea-ortodoxa.ro/index.html@p=1155.html