Aristotle Delimbasis: Invalid and Valid Mysteries of Heretics

 Invalid and Valid Mysteries of Heretics

Aristotle Delimbasis, Theologian (+2007)

INVALID MYSTERIES OF HERETICS

The Mysteries of the condemned heretics do not possess Divine Grace but are invalid and nonexistent.

Therefore, the 65th Apostolic Canon orders the "deposition" of the "bishop or presbyter who has accepted the baptism or sacrifice of heretics." "For what agreement has Christ with Belial? Or what portion has a believer with an unbeliever?" (65th Apostolic Canon). Here, heretics are understood to be those who have been ecclesiastically judged and condemned. "By heretics," as the Second Ecumenical Council explains, "we mean both those who were formerly condemned by the Church and those who have been subsequently anathematized by us" (Canon 6 of the Second Ecumenical Council).

The same was done by the Council of Carthage in the mid-third century, which was composed of bishops surrounding St. Cyprian. Through its unique canon, it decreed that the Mysteries "performed" by heretics and schismatics, being "false and empty, are entirely invalid" (Canon of the Council of Carthage).

Based on the aforementioned canon of the Council of Carthage, the condemned heretics and schismatics, or their "offshoots" (Canon 47 of St. Basil the Great), meaning those originating from them, were re-baptized. "We," says St. Basil the Great, "rebaptize such persons" (Canon 47 of St. Basil the Great).

THE ECUMENICAL COUNCILS

The Sixth Ecumenical Council ratified the canon "set forth by Cyprian" "and the Council of Carthage convened under him," but with a difference.

The Ecumenical Council stated that "the custom handed down to them" of rebaptizing returning heretics, as a local practice, "prevailed only among them," meaning the bishops of Carthage (Canon 2 of the Sixth Ecumenical Council). The Sixth Ecumenical Council, apart from rebaptism, also accepted the reception of condemned heretics and schismatics through Chrismation and the renunciation of heresy (Canon 95 of the Sixth Ecumenical Council), as was also practiced by the Second Ecumenical Council (Canon 7 of the Second Ecumenical Council). St. Basil the Great agrees with this as well (Canon 1 of St. Basil the Great).

These indicate that the Canon of the Council of Carthage prevailed in those regions according to the custom handed down to them (the bishops). Hence, it is shown that from the beginning, the Canon was not universally enforced (Zonaras, PG. 137, 1105) concerning the rebaptism of heretics and schismatics. Furthermore, regarding this matter, "the present Canon was not accepted" by "the holy Fathers" of the Ecumenical Councils (Zonaras, PG. 137, 1104).

Accordingly, the Ecumenical Councils proclaim the Mysteries of the condemned heretics as invalid. However, they economically accept the form of their baptism for those returning to Orthodoxy, provided it was performed correctly.

VALID MYSTERIES OF HERETICS

The Mysteries of heretics and schismatics who have not yet been condemned are not considered invalid. This is testified by the practice and teaching of Orthodoxy.

Saint Meletius of Antioch was ordained by the then "new heretics" (Epiphanius of Cyprus, PG. 42, 429), the Arians. A portion of the Orthodox in Antioch did not accept communion with him "due to canonical matters" (Epiphanius of Cyprus, PG. 42, 468). Yet, he baptized Saint John Chrysostom (Life of John Chrysostom in Summary, PG. 47, LXXXVII) and presided over the Second Ecumenical Council, passing away during its proceedings. At that time, Saint Gregory of Nyssa praised Meletius as a new Apostle and "kindred athlete" of the saints (Gregory of Nyssa, PG. 46, 852). The Orthodox Church honors him as a saint on February 12 (Great Horologion).

Similarly, Saint Anatolius was "ordained by the impious Dioscorus, in the presence of Eutyches" the heresiarch (Seventh Ecumenical Council, Mansi 12, 1042). Dioscorus ordained Anatolius before he had been deposed, that is, after the Robber Council of Ephesus and before the Fourth Ecumenical Council, which deposed both Dioscorus and Eutyches (Theological Encyclopedia, Vol. 2, p. 642). At that time, there was opposition in Constantinople against this ordination (ibid., Mansi 6, 44). However, the Fourth Ecumenical Council accepted Anatolius as its exarch (Fourth Ecumenical Council, Mansi 6, 565). The Orthodox Church honors him as a saint on July 3.

Furthermore, "the majority of the bishops who participated in the Holy Sixth Ecumenical Council had been ordained by heretics. Specifically, they had been ordained by Sergius, Pyrrhus, Paul, and Peter, the leaders of the Monothelite heresy." "For the heresy at that time lasted for fifty years." And these "Fathers of the Sixth Council anathematized these four heresiarchs, even though they themselves had been ordained by them" (Tarasius, President of the Seventh Ecumenical Council, Mansi 12, 1047). That is, although they had been ordained by those whom they anathematized, the impious heresy of Monothelitism was judged synodically at that time.

Additionally, even in the Seventh Ecumenical Council, which condemned the iconoclastic heresy, iconoclast bishops were accepted. Some of them confessed that "in this heresy we were born, raised, and grew up" (Seventh Ecumenical Council, Mansi 12, 1031). Consequently, they were baptized, ordained, and performed all other ecclesiastical functions.

These actions were taken by the Ecumenical Councils of Orthodoxy because the Mysteries of heretics who have not yet been condemned are not considered invalid. This was declared by the Seventh Ecumenical Council, with its President, Saint Tarasius, stating that "their ordination is from God" (Seventh Ecumenical Council, Mansi 12, 1042).

A SYNODICALLY RESOLVED ISSUE

The issue of the validity of the Mysteries of heretics who have not yet been condemned was discussed at the Seventh Ecumenical Council and was resolved by it in the Holy Spirit.

This Ecumenical Council reviewed and clarified the relevant "canonical provisions, the synodal directives, and the precision of the holy Fathers." It demonstrated that "all unanimously accepted those coming from any heresy whatsoever," "provided there is no other canonical cause disqualifying the one approaching." That is, if there is no canonical impediment to priesthood. "The holy Council declared that this is indeed the case" (Seventh Ecumenical Council, Mansi 12, 1039).

The holy Fathers accepted not only those who were previously ordained Orthodox, later fell into heresy, and then returned from it, but also those ordained by heretics. For this reason, the most holy Patriarch Tarasius said: "And indeed, we accept those ordained by heretics, as Anatolius was also accepted." For "it is truly the voice of God that says, 'Children shall not die for the sins of the fathers, but each one shall die for his own sin.'" And further, "the ordination of heretics who have not been condemned is from God" (Seventh Ecumenical Council, Mansi 12, 1042). This same teaching was upheld by St. Basil the Great, who "did not declare such heretics unacceptable" (Seventh Ecumenical Council, Mansi 12, 1050).

The Seventh Ecumenical Council declared regarding the uncondemned heretics to "accept those returning from heresies" and those ordained by heretics, stating that "their ordination is from God."

WHEN ARE THE MYSTERIES INVALID

When are the Mysteries of a certain heresy considered invalid? When that heresy is condemned in unanimity

On this matter, the Seventh Ecumenical Council, through its President, Saint Tarasius, states: "If a synodal proclamation is made," meaning a synodal condemnatory decision against the heresy, "and there unanimity in the Churches in Orthodoxy," then "anyone daring to be ordained by the profane heretics of this heresy shall fall under deposition. The Holy Council said this is a just judgment" (Seventh Ecumenical Council, Mansi 12, 1050).

The condemnation of heresy by the Churches in unanimity "in Orthodoxy," or its condemnation by a general Council of Orthodoxy, again in unanimity "in Orthodoxy," renders its Mysteries invalid.

MYSTERIES OF ONE FALLEN INTO A CONDEMNED HERESY

How are the Mysteries of an Orthodox person who has fallen into a heresy condemned by the holy Councils or Fathers judged?

"There is nothing that the Fathers have not spoken of" (Symeon of Thessalonica, PG. 155, 64). For this reason, they shed the light of Orthodoxy even on this issue. This is evidenced by the stance of the saints toward the heresiarch Nestorius. Nestorius was accused by Saint Cyril of Alexandria of holding "the views of Arius" (Cyril of Alexandria, Migne 4, 1256). That is, he believed and preached a heresy condemned by two Ecumenical Councils: the First Ecumenical Council at Nicaea and the Second Ecumenical Council in Constantinople. Yet, the Mysteries performed by Nestorius were not considered invalid until his deposition by the Third Ecumenical Council. Thus, "none of those ordained by him before this deposition was deposed," as St. Photios the Great states (PG. 104, 1224).

WALLING-OFF AND STRUGGLE

What, then, shall the Orthodox do? Should they wait for the synodal judgment of the heretic, especially when it is delayed or, humanly speaking, appears unlikely to occur?

A bishop, Orthodoxy states, who publicly and "with bared head in the Church" preaches "any heresy condemned by the holy Councils or Fathers," is, according to the canonical order of the Church, subject to synodal examination and judgment. According to the sacred Canons, such a bishop is classified among the "false bishops and false teachers."

Therefore, the Orthodox are justified in separating themselves from him, cutting off communion with him "prior to synodal decision" (Canon 15 of the First-Second Council).

Orthodox Christians who separate themselves in this manner are not "subject to canonical censure" but are praiseworthy. They are worthy of "honor" "befitting the Orthodox." And "they did not divide the unity of the Church through schism but strove to save the Church from schisms and divisions" (ibid.). That is, separation is undertaken as a means of anti-heretical struggle for the sake of the Orthodox Church. Truly Orthodox Christians do not remain idle in their separation but struggle against heresy and for Orthodoxy "unto death."

Therefore, "Come out from among them and be separate" (2 Corinthians 6:17), says the divine law, and also, "Strive for the truth unto death" (Wisdom of Sirach 4:28) and "Be faithful unto death, and I will give you the crown of life" (Revelation 2:10).

MYSTERIES AND PENALTIES

Some speak from the heart, saying: If we accept the Mysteries of uncondemned heretics as valid, then we must also accept the validity of their penalties against the Orthodox who resist heresy.

However, the holy Fathers of the Orthodox Church teach otherwise. That is, the Mysteries of such heretics are not considered invalid, but the penalties imposed by them are ecclesiastically null and void. Saint Celestine of Rome wrote this concerning the heresiarch Nestorius, who punished Orthodox Christians in Constantinople who resisted his heresy. Specifically, he stated that Nestorius "could neither depose nor remove anyone from their position" (Celestine of Rome, Migne 4, 1045), because he was a heretic. From when did he lack such authority? From the moment he began "to preach such heretical teachings" (ibid.). Therefore, the condemnatory decisions of the heretic Nestorius had no validity, not even temporarily (ibid.).

That is, the Mysteries of an Orthodox person who has fallen into heresy are considered invalid from the time of their deposition, whereas their penalties are invalid from the moment they begin to proclaim the heresy.

SACRAMENTAL COMMUNION

An innovating spirit says: Since the Mysteries are valid, we rightly persist in anti-traditional innovation and do not separate ourselves from the innovators who confess Ecumenism!

This, however, is impious. For it is not only Divine Grace that saves the Christian but also "grace and truth" (John 1:17), according to the doctrine of the Lord: "He who believes and is baptized shall be saved, but he who does not believe shall be condemned" (Mark 16:16). And condemned shall be not only the one called to holy Baptism who wholly rejects the saving call, but also the one who, having been baptized, later falls into the unbelief of heresy without repentance. For while the Mystery of Baptism is Light, heresy is "outer darkness" (Dalmatios, Migne 4, 1257). The sacred Canons state that the holy Mysteries "bring great condemnation to those who persist in heresy." Thus, in them, "what is in truth a bright light unto eternal life" becomes "in delusion a darker shadow and more condemned state" (Canon 77 of the Council of Carthage). Therefore, the Ecumenical Councils pronounce the dreadful anathema: "To those who knowingly commune with innovators—anathema" (Seventh Ecumenical Council, Migne 13, 128).

Under the anathema of the Ecumenical Councils of the Church lie those who "knowingly" (Theodore the Studite, PG. 99, 1653) partake in the Mysteries of the innovators under judgment, even though these Mysteries are still valid. For just as "everything done in ignorance shall be cleansed" (ibid.), so too "what is done knowingly" (Seventh Ecumenical Council, Migne 13, 128) "shall be condemned" (Mark 16:16).

Source: Καλή Ομολογία (Good Confession), Issue No. 58.

Online: https://krufo-sxoleio.blogspot.com/2013/08/blog-post_18.html.