A Necessary Clarification Regarding the Phrase “To all heretics, anathema”

Protopresbyter Dimitrios Athanasiou | January 2, 2026

 

 

Nowadays, there is observed a widespread and often irresponsible use of the phrase “To all heretics, anathema” in articles, comments, and posts on the internet, mainly in anti-ecumenist texts. However, this phrase is not a random or simple dogmatic signed remark, but a structural element of an institutional, liturgical, and synodal text of the Church – the Synodikon of Orthodoxy – which has a historical origin, theological context, and liturgical usage.

The Synodikon of Orthodoxy is a synodal text developed by the Church, which is read on the Sunday of Orthodoxy, the First Sunday of Lent, at the end of the service.

In its liturgical form, the Synodikon includes a series of anathemas against the historical heresies condemned by the Ecumenical and local Councils, as well as against those who have perverted the teaching of the Church over time. The full formulation used by the Church for the anathema is:

“…and all the other heretics, those condemned and anathematized by the holy, catholic, and apostolic Church and by the aforementioned four holy Councils, and those who think the same as the aforementioned heretics or hold such opinions… let such a one be anathema…”

This text concerns precisely what we call “anathema”: the institutional renunciation by the Church of heresies that have been judged by Councils as contrary to the Orthodox faith.

The essence of the matter lies exactly in the theological distinction made by the Church between:

• judged heretics, that is, persons or teachings condemned by an official decision of an Ecumenical or local Council (e.g., Arius, Nestorius, the Monothelites, etc.),
• and non-judged heretics, which may include the deluded, dissenters, or those with dogmatic deviations, without, however, a synodal decision having been issued against them.

The Church, according to patristic and synodal tradition, does not pronounce anathema against non-judged heretics outside the official decision of the Synod, but prays on their behalf for repentance. On the contrary, the anathema is used exclusively for those who have already been judged as heretics by Councils or have a clear and longstanding heresy that has been condemned by an ecclesiastical institution.

Historically, the use of the Synodikon and the anathemas is connected with the restoration of Orthodoxy during the iconoclastic crisis. Its text was initially composed after the victory over iconoclasm in 843 A.D., when the official veneration of icons was restored and the teaching of the Seventh Ecumenical Council was affirmed; since then, it constitutes an annual symbol of the confession of faith and the rejection of heresy.

The synodal character of these anathemas is emphasized by the fact that the text of the Synodikon refers to heresies condemned by Councils or by patristic and synodal decisions, and not to a list of persons or doctrines randomly considered deluded by individual believers. The synodal institution and the prudence of the Church require that such condemnations must have a canonical basis and historical continuity, as has occurred in all the Ecumenical Councils, which defined the dogmatic boundaries of the faith against heresies.

Liturgically, the proclamation of the anathema is integrated into the service of the Sunday of Orthodoxy in a specific manner and hierarchical order, wherein the bishop or the Synod proclaims the anathema and the people assent with “Amen” or chanting, thus participating in the synodal decision of the Church. This Synodikon is not read in its entirety in most churches, but only the parts concerning the confession of faith and the anathemas, a fact which highlights more its liturgical and pastoral character rather than a mere historical record.

In summary, the phrase “To all heretics, anathema” must be understood within the theological, synodal, and liturgical framework of the Church, wherein:

1. It corresponds to an institutional confession and renunciation of heresies that have been judged by Councils, and not to a general curse against individuals.

2. It is integrated into the liturgical act of the Synodikon of Orthodoxy and not into daily private judgments.

3. It is proclaimed by the Church as a whole through the bishop or an Orthodox Synod and with the assent of the people.

The historical and theological position of the anathema is founded on the Church’s tradition of safeguarding the truth of the faith and of officially recognizing the rejection of heresies that have been judged as deluded by the body of the Fathers and the Councils.

(In the preceding, the word “Church” refers to the synodal authority [the institution of Orthodox Bishops], which has the jurisdiction to judge and decide on the cutting off of a member from the spiritual body. If there is no Orthodox Synod, we do not anathematize, but apply the 15th canon of the First-Second Council.)

 

Greek source: https://apotixisi.blogspot.com/2026/01/m.html