On the Anathema Against Ecumenism: An Explanation for the Perplexed

What is “Anathema”?

 

An Explanation for the Perplexed

 

By Archbishop Anthony (Bartoshevich) of Geneva and Western Europe (+1993)

 

On the first Sunday of Great Lent, the Church celebrates the victory of the Truth of Christ over all heresies. This feast of the Triumph of Orthodoxy was established in the ninth century, after the final overthrow of the heresy of Iconoclasm.

On this first Sunday of Lent, from the bishops' thrones, one can and should perform after the Liturgy a special service of proclaiming the Truth and condemning all the false teachings that have arisen in the Church, from the days of old to those arising in our days, by proclaiming anathema to the heresiarchs.

The word anathema frightens many who do not understand its meaning.

They think that anathema is a curse and eternal condemnation of the heretic by the Church.

As Archbishop John [St.] (Maximovitch) writes, “the Church on earth does not in fact pronounce final judgment on heretics. She pronounces anathema against them, she separates them from Her, and hands them over to the supreme judgment – the judgment of God. The word, anathema, means to present one who is separated to God’s tribunal.” One who has been anathematized can always repent and thus restore his unity with the Church.

The right to condemn false doctrines and to anathematize heretics, in the universal sense, belongs to the Ecumenical Councils, properly convened and recognized by the fullness of the entire Church. Alas, in our time it is impossible to convene an Ecumenical Council, since most of the Local Autocephalous Churches, represented by their official spokesmen, are unable to freely express their convictions and act openly.

But since within the territory of each Local Orthodox Church, now fourteen in number, false doctrines may still arise that confuse the flock, it is the duty of the bishops of that Church to conciliarly affirm that such a doctrine is contrary to the Truth of Christ, to explain to the flock why it is false, and to warn the faithful of the necessity to turn away from it. For an unreasonable infatuation with a delusion, as a tempting novelty, can lead to the fact that he who is infatuated and gradually establishes himself in it, unnoticed by himself, may find himself outside the Church, that is, he has separated from Her, and has anathematized himself.

The power of judgment and the right of teaching of the bishops of one of the Local Orthodox Churches extends exclusively to the flock entrusted to him, to the faithful of his Church.

The boundaries between the local, autocephalous, Orthodox Churches are strictly established by the canons, i.e., the laws of the Church. Each of the 14 Churches, as represented by its bishops and rectors, must keep order within its borders, without any right to interfere in the life of the other Churches, much less to make an official conciliar decision about their shepherds and flocks! Such interference, if it were to take place, would be, unjustifiably, an impertinent and canonical crime, an unlawful anticipation of the rights of the Ecumenical Council.

And so, in accordance with the canons, the bishops of the Russian Church Abroad, seeing that some of its flock are excessively fond of modern Ecumenism, and considering it a heresy that overthrows the dogma of the "One, Holy, Catholic, and Apostolic Church," found it necessary to warn the flock of the danger. To the Rite of Orthodoxy, on the first Sunday of Great Lent where it was celebrated, after an anathema to the leaders of numerous false doctrines, a condemnation was added for the Ecumenists as well.

However, the text of this anathema does not point to anyone personally. It is difficult and nearly impossible to judge the extent to which one completely rejects the dogma of the one and only Church, irresistible to the gates of hell, and accepts unconditionally the doctrine that the Church has broken up, is divided, and that she no longer exists. And in order to rebuild it, it is necessary to pick up the pieces, put them back together, and wait for a new Pentecost, the descent of the Holy Spirit upon this ecumenical “church.”

Let us hope that if there are such conscious blasphemers of the truth in our flock, there are not many of them. The anathema of the Church says to the faithful: beware of them! They were among us, but they have gone from us, they are not ours! The Church, as the "pillar and foundation of the Truth," according to the Apostle's testimony, brings them before the highest court, the judgment of God.

But clearly, there are those in our flock who are fond of Ecumenism as a kind of innovation, flatteringly covering themselves with words about mutual love between "Christians of all creeds," about how love covers everything, even obvious departures from the teaching of the Church, etc. There are those who support Ecumenists ideologically, spreading their false ideas in society, often without realizing the harm they can do to their neighbors.

Christians must live in mutual love, but without sacrificing the Truth to achieve it.

Source: Tserkovnaya Zhizn' [Church Life], Nos. 5-6, May-June, 1984, pp. 141-143.