How should an Orthodox Christian regard a non-Orthodox person?

Bishop Artemije of Raška and Prizren (+2020)

 

 

QUESTION 29:

How should an Orthodox Christian (monk or layman) regard a non-Orthodox person (a Jew, Muslim, Roman Catholic, Protestant, etc.)? Is an Orthodox Christian permitted merely to enter a non-Orthodox place of worship? Is he permitted to be present at a non-Orthodox prayer service or gathering, and is he also permitted to participate in it prayerfully?

ANSWER:

In one question, many questions. And in all of them — one question. A question imposed by our time, a time burdened with theoretical and practical ecumenism, a time in which many values, both moral and spiritual, have been called into question.

Once, men conceived of building the Tower of Babel, and by the will of God there came confusion of languages and the scattering of peoples. Today, however, many wish to build a Tower of united Christianity, yet not upon Christ — the Truth — but upon compromise between truth and falsehood, light and darkness, Christ and Belial, and they have brought about confusion both among Orthodox believers and among the eternal moral and spiritual values.

And Ecumenism! What is it?

It is an invention of that same primordial Serpent (who is “the devil and Satan,” Rev. 12:9) who in Paradise proposed to our First-created Parents that they become gods, but not through God — rather against God, and by means of the devil. Likewise, today’s ecumenists desire to achieve the unity of Christians, for which Christ prayed in His High-Priestly prayer (before His Passion) (see: John 17:21), but not upon the Truth and in the Truth, rather upon compromise, falsehood, and hypocrisy. Not upon faith in everything that Christ revealed and left to men in His Church for salvation, but upon the relativization of everything, even of the Church itself. This project was devised by the Protestants and accepted by all the others, and unfortunately also by many “Orthodox” pastors (bishops and priests), who from theoretical ecumenism (conversations and dialogue with the non-Orthodox) have largely passed into practical ecumenism, expressed and manifested in joint prayers and services, and even in some places in common communion (intercommunion).

But this has not led to the intended goal — the unification of “all churches,” but rather to unprecedented scandal, confusion, and divisions within the One and Only Church of Christ, the Orthodox Church. And in our time (as many times in the history of the Church), the words of Christ are being fulfilled, that the gates of Hades shall not prevail against His Church (Matt. 16:18). And indeed, in every Local Orthodox Church there are those (among both clergy and people) who do not consent to or accept the poison of ecumenism, however it may be offered and presented. These are precisely those who are and remain “the Church of the Living God, the pillar and ground of the truth” (1 Tim. 3:15). This Church truly shall never be overcome by the gates of Hades, for He who promised this to those who love Him is faithful.

Your question is how these Orthodox Christians (monks or laypeople) should regard a non-Orthodox person. As their gravely ill brother according to the flesh (for we all are from one Adam), with pain, compassion, and love. The more seriously ill the brother is, the greater love should be shown toward him. As regards human relations and earthly needs, one should behave toward all people in the same manner. Due respect should be shown to all, assistance in anything earthly, and readiness, for the sake of one’s neighbor (= every human being), regardless of faith or any other differences proper to men, even to lay down one’s life if necessary. This is the teaching of the Gospel, this is the teaching of the Holy Fathers, this is the teaching of the Orthodox Church (see the parable of the Good Samaritan, Luke 10:25–37). Then, and only in this way, does the Orthodox Christian act as a true servant of God, who causes His sun to shine upon both the evil and the good, and His rain to fall upon the just and the unjust (Matt. 5:45).

Thus, this applies so long as we remain on the purely biological, earthly level, on the level of biological needs. However, when the relationship of an Orthodox Christian as a believer, a member of the Church of Christ, toward someone who is not such is in question (whether he be a Jew, a pagan — an atheist, a Muslim, a Roman Catholic, a Protestant, or anything else in a religious sense), matters change fundamentally.

Here the Orthodox Christian (if he wishes to remain such) must not transgress the boundaries of his faith, move the limits established by our Fathers, or mix his faith with another, make or accept compromises, or seek certain points of contact (a minimum) with those of other confessions for the sake of some false (temporary, earthly) goal. This means that an Orthodox Christian cannot have any religious, ritual, or prayer communion with the non-Orthodox. Therefore, he cannot pray together with them.

Many holy Canons of the Orthodox Church speak about this (see: Saint Prince Lazar, nos. 2 and 3, 1995). However, he can and should pray for them — to pray that the Lord may enlighten them, grant them wisdom, and guide them onto the path of salvation, the path of return and union with the One, Holy, Catholic, and Apostolic Church, outside of which and apart from which there is no salvation.

Such prayer for the “non-Orthodox” is inspired in the Orthodox Christian, and should be inspired, by true love toward them. For according to the holy father Justin of Ćelije, only that love is genuine and true which secures eternal life (= salvation) for one’s neighbor. This love is shown by the Holy Orthodox Church, which unceasingly prays in her sacred prayers “for all and for everything”:

“Those who have gone astray from the Orthodox faith, heretics and apostates, call to the knowledge of the truth; enlighten the non-Christians that they may know Thee; bring sinners to repentance…” (Akathist to the Sweetest Jesus, Prayer I, Prayer Book – Canon Book, translated by Fr. Justin Popović, Belgrade 1982, p. 65; see also the Liturgy of St. Basil the Great, the prayer during the hymn All creation rejoices in Thee…).

But the Church has no force or authority to compel anyone into unity of faith with her, to become her member. Even if she could, she would not do so, for that would be tyranny and not love.

Finally, the end of your question shows a certain gradation: “Is an Orthodox Christian permitted merely to enter a non-Orthodox place of worship?” In principle: he is permitted! But the question of motive and intention immediately arises: for what purpose?

Is it mere curiosity, a scholarly approach and study of such a building, respect and reverence, or in order to pray inside (even if alone)? From the intention and the aim, therefore, his entrance also receives its moral qualification.

The holy Apostle Paul also says: “All things are lawful for me, but not all things are beneficial.” Thus, the “mere” entrance into a non-Orthodox place of worship, in itself, is neither sin nor evil, but it may become so depending upon our intention.

St. Basil the Great explicitly says: “He does not contribute to the glorification of the Name of God who admires the teaching of those of another confession.” Therefore, neither admiration of their “places of worship,” and still less prayerful communion with them.

“Is he permitted to be present at a non-Orthodox rite and gathering?” Everything that has been said regarding the previous question also applies to this one. Nothing needs to be added or taken away.

“And is he permitted to participate in it prayerfully?” This he is not permitted to do — under no conditions or circumstances, whether by compulsion or by force. For by doing so he would transgress all the positive Canons and prescriptions of his Orthodox Church and would cease to be her member.

May this brief answer to this momentous question be at least one signpost along the road “which leads to eternal life,” so that contemporary Orthodox Christians may not depart from it and become lost upon the many paths and byways laid out by human reasoning, all of which lead — to eternal destruction.

Peace to you and blessing from the Lord.

 

Serbian source: Практична Веронаука, Bishop Artemije of Raška and Prizren and Kosovo and Metohija, Banjska Monastery, Belgrade, 1998, pp. 189-194.