The Letter of Saint Basil the Great to the People of Nicopolis and the Seventh Ecumenical Council

(A noteworthy ecclesiological text)

Edited by Protopresbyter Dimitrios Athanasiou | January 12, 2026

 

Introduction

The letter of Saint Basil the Great to the people of Nicopolis constitutes an important theological and pastoral text of the Orthodox Church. Through it, the Church’s stance toward those ordained by heretics is revealed, with a clear distinction between the leaders of heresies and those who were led astray without personal responsibility. The letter combines strictness with justice, confirming the divine operation of the mysteries while at the same time safeguarding the purity of the faith and the spiritual protection of the faithful. It is a text that illuminates the wisdom of the Church in confronting heresies, in the application of pastoral discernment, and in the significance of personal responsibility in matters of faith.

P.D.A.

***

TEXT [of St. Basil’s epistle]

I do not know such a one to be a bishop, nor would I count among the priests of Christ the one who has been advanced by profane hands for the subversion of the faith. This is my judgment.

But you—if you have any part with us—will clearly be of the same mind as we; but if you are deliberating independently, each is master of his own opinion. We are innocent of this blood.

And I have written these things not out of mistrust toward you, but to confirm what is uncertain for some, by revealing my own opinion—so that certain ones may not later, after peace has been established, force themselves to be counted among the priestly rank, having accepted communion or even the laying on of hands from them.

It is not as you suppose. The Father accepts into the priesthood those who did not take a leading part in the heresy, but who were dragged along and suffered coercion and violence; but only those who were leaders or originators of the heresies did He not accept into the priesthood—rightly, nobly, and justly making this distinction.

And again, Saint Athanasius knew that he was persecuted to Rome in various ways and with dishonorable exile by the leaders of the Arian heresy. But when those men received boldness as he departed, they returned to their former heresy and stirred up persecution against the pious.

It has been sufficiently demonstrated, most honorable brethren, that those coming from heretics are to be received; but if someone deliberately goes to a heretic and receives ordination, let him be rejected.

***

Interpretation

Saint Basil the Great writes the following to the faithful of Nicopolis:

1. I cannot regard as a valid priest or bishop someone who has been ordained by profane men (that is, heretics) who have overthrown the faith. This is my judgment.

2. If some of you have a share with us and wish to give your opinion, do so; but if you decide on your own, each one is responsible for his actions—we bear no responsibility.

3. I am not saying that those ordained by heretics are entirely invalid; I am saying that we must be careful that those who persist in heresy are not mingled with the body of the Orthodox Church, even if peace comes afterward.

4. Those who were not leaders of the heresy but were forced or led astray, the Church accepts into the priesthood.

5. Only those who were leaders or originators of the heresy are not accepted. This is just and right.

6. The example of Saint Athanasius shows that the opponents of the faith tried to bring the faithful back into heresy, but the Church maintained the proper stance.

7. In conclusion, those ordained by heretics without their own choice or awareness of the heresy are accepted, whereas anyone who deliberately chooses to be ordained by a heretic is not accepted.

 

COMMENTS

The letter of Saint Basil the Great is based on the fundamental Orthodox belief that the priesthood comes from God and not merely from men. When Patriarch Tarasios says that “ordination is from God,” he agrees with Saint John Chrysostom, who teaches that, although God does not Himself ordain everyone, He acts through all. This means that the priesthood does not depend exclusively on how holy or blameless the bishop who ordains is. God operates within the mysteries of the Church even when the people involved are not perfect. Thus, ordination possesses real and objective validity, even if it took place in a context of heresy.

Nevertheless, the Church does not accept without discernment all those who were ordained by heretics. Saint Basil the Great clearly distinguishes two categories of people. The first are the leaders of the heresy, that is, those who had an active role in its formation and propagation. Since their views are deeply rooted and they bear great responsibility for the delusion, the Church does not receive them into the priesthood, in order to protect the faith. The second category consists of those who were led astray or were ordained against their will and without having a leadership role. These can be accepted, because the heresy has not deeply affected their conscience, provided that they repent and clearly confess the Orthodox faith.

In this way, the pastoral wisdom of the Church is made manifest. It does not unjustly reject those who were led astray, but at the same time it protects the dogma from those who consciously undermined it. The Church examines not only whether an ordination took place, but also the circumstances, the motives, and the spiritual condition of the person. Its aim is to safeguard the faith and the unity of the community, without depriving salvation from those who bear no personal responsibility. At the same time, it is emphasized that whoever consciously chooses to be ordained by a heretic assumes personal responsibility and is cut off from the Church.

Overall, this teaching shows that, on the one hand, the grace of God operates in the mysteries even within difficult and imperfect human circumstances, and on the other hand, the Church has the duty to preserve the purity of the faith. At the same time, it leaves room for philanthropy and the reintegration of those who were led astray without personal responsibility, showing that truth and love are not opposed, but walk together.

***

The Related Discussion of the Letter in the Seventh Ecumenical Council

 

The letter of Saint Basil the Great was also discussed at the Seventh Ecumenical Council, which was convened primarily to condemn Iconoclasm and to restore the proper veneration of the holy icons. At the same time, however, the Council also dealt with practical ecclesiastical matters, such as the issue of ordinations performed by heretics. In this context, the monks submitted the letter of Saint Basil the Great to the people of Nicopolis and requested that it be read, so that it might serve as a guide for ecclesiastical practice.

During the discussion, the intervention of Patriarch [St.] Tarasios was decisive. Tarasios emphasized that the Church cannot accept into the priesthood those who were consciously and willingly ordained by heretics, especially when it concerns the very leaders of the heresy. These individuals bear great responsibility for the spread of delusion and, therefore, cannot have a place in the priestly body of the Church. In contrast, the Patriarch made clear that those who were led astray or ordained under pressure, without personal responsibility, may be accepted. This stance demonstrates pastoral wisdom, for it safeguards the faith while at the same time caring for individuals who were not consciously at fault.

The monks agreed with this distinction and emphasized, in accordance with the letter of Saint Basil the Great, that one who has been advanced by “unclean hands” to destroy the faith should not be considered a priest of Christ. They were clearly opposed to the acceptance of the leaders of the heresy, but accepted the restoration of those who were ordained under compulsion or out of ignorance.

Ultimately, the Seventh Ecumenical Council accepted and ratified this distinction. It was decided that the leaders of the heresy are not to be accepted into the priesthood, whereas those who were led astray or suffered coercion may be received, provided that they repent and clearly confess the Orthodox faith. This decision did not remain theoretical, but was established as a practical rule for the future ecclesiastical life, aiming both at the protection of the faith and the proper pastoral care of the people.

(Source: Book by Hieromonk Eugenios – The Concept of Defilement)

 

Online Greek source: https://apotixisi.blogspot.com/2026/01/blog-post_12.html