On The 1983 Anathema Against Ecumenism

On the 1983 Anathema Against Ecumenism
THE RESOLUTION CONCERNING THE ANATHEMA
“To those who attack the Church of Christ by teaching that Christ's Church is divided into so-
called branches which differ in doctrine and way of life, or that the Church does not exist visibly,
but will be formed in the future when all branches or sects or denominations, or even religions,
will be united into one body, and who do not distinguish the priesthood and mysteries of the Church
from these of heretics, but say that the baptism and eucharist of heretics is effectual for salvation;
therefore to those who knowingly have communion with these aforementioned heretics, or
advocate, disseminate, or defend their new heresy of Ecumenism under the pretext of brotherly
love or the supposed unification of separated Christians: ANATHEMA!"
The outcome of a long series of explanations and warnings, the present resolution has assumed
above all else a prophetic character. It will serve as a yardstick, like so many other canons, when,
in a future which promises to become increasingly difficult, a choice will have to be made in order
to get away from the confusion which is adversely affecting all aspects of Church life. This is
certainly an important Church CANON which has emerged.
However, as in the case of a surgical instrument which is in contact with living flesh, this canon
must be used prudently and proficiently and with the concern of one bestowing care, by subscribing
to the Church's economy of salvation.
In the history of the Church, there have been numerous occasions on which Christians, animated
by zeal, have passed judgement on people by having recourse to such and such a canon. This
practice was so widespread in Christian society in his day that St. John Chrysostom was alarmed
by it: “But who do you think that you are? What power or authority do you possess? Is the Son of
God about to sit in judgement, allow His sheep to be separated, on your orders, putting some on
His right and thrusting others away on His left? Why do you usurp this eminent dignity, in which
only the college of the Apostles has a share together with those who, through the strict perfection
of their lives, have shown themselves to be their successors, filled with grace and virtues?”
“Teach,” says St. Paul, “by correcting with meekness those who hold out against the truth, in the
hope that God will one day give them the spirit of repentance so as to bring them to the knowledge
of the truth"… “Correct, as being opposed to apostolic tradition, that which prejudice or
ignorance passes off as being true. And if the unfortunate man, who adopted the error, wishes to
accept your teaching ‘he will live in true life; you will have saved his soul’ (cf. Ezekiel 3:21). If he
refuses, if he resists and remains stubborn, be content to safeguard your responsibility to ‘bear
witness to the truth in meekness and patience’; from that time on the Sovereign Judge will no
longer require you to claim back your brother’s soul.” (St. John Chrysostom, “That One is Not
Required to Anathematize the Living or the Dead.”)
By drawing our inspiration from these words, our attitude will in all things be directed by
discernment. being firm with regard to ourselves and showing a pastoral attitude towards others.
We shall avoid associating with ecumenists and with ecumenically minded Orthodox by keeping
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away from their meetings, so that we do not implicitly avow that they are right. We shall not pass
individual judgements on their adherence to the Church, leaving that to those who have the
authority to do so, and concentrating our attention on keeping ourselves within the Church, and
welcoming those who come to us in the love of the Church, helping people without condemning
them, for they risk an existence separate from us if they stray further away.
Archbishop Anthony [of Geneva’s] Comments on the Anathema
The right to condemn false doctrines and to anathematize on a universal scale belongs to Pan-
Orthodox Ecumenical Councils that have been properly convened and which are recognized by
the whole Church. Alas, in our times the summoning of an Ecumenical Council is unrealizable,
because most of the autocephalous Church, so far as their official representatives are concerned,
are deprived of freedom of opinion and of action.
But as some false doctrines which trouble the faithful can appear within each local Church’s
jurisdictional area, it is the duty of each Church’s episcopate to ascertain collectively whether this
doctrine is inconsistent with the truth of Christ. The episcopate then has to say why this doctrine
is false and to advise the faithful not to adhere to it. An injudicious interest in a false doctrine,
which appears to be a novelty, can lead someone who has become interested in it, and whose
interest in it has become established, to find himself outside the Church, without his being aware
of it. It is possible for him to part company from the Church, and make himself liable to anathema.
The authority and right of each local Church’s episcopate to instruct extends solely to her own
faithful.
Thus, in keeping with the canons, the episcopate of the Russian Orthodox Church Abroad, noticing
that some of her members were become too interested in contemporary ecumenism, and accepting
the belief that ecumenism is a heresy which contradicts the dogma of the One, Holy, Catholic, and
Apostolic Church, deemed it necessary to guard her flock from danger. On the first Sunday of
Great Lent, during the Rite of Orthodoxy, condemnation of the ecumenists has been added to the
long list of heresiarchs. Nevertheless, the text of this anathema does not mention anyone by name.
It is difficult, even impossible, to estimate to what degree an individual has rejected the dogma of
the One and indivisible Church, against which the gates of hell shall not prevail. How can one
judge to what extent a person accepts ecumenical doctrine, which says that the Church has been
broken up and has divided Herself and no longer exists, so that in order for Her to be restored the
fragments must be collected together and assembled, and one must await a new Pentecost, a new
outpouring of the Holy Spirit onto this ecumenical “Church.”
Let us hope that, if there are such blasphemers of the Truth among our flock, who are acting
consciously, they are not numerous. By the anathema the Church is saying to believers: “Beware
of them. They used to belong to us, but they have since left us; they are not part of us any longer.
The Church, ‘the pillar and bulwark of the Truth! according to the Apostle’s testimony, commits
them to the highest tribunal – the tribunal of God.”
But among our flock there are certainly some who are sympathetic to ecumenism, who consider it
to be a novelty worth their interest, and who justify themselves in a hypocritical way, under the
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pretext of mutual love between “Christians” of different confessions. They say that love covers all
things, even disobedience to the Church’s teaching. Among them there are those who uphold
ecumenism for idealistic reasons, who spread their false teaching in the world without
understanding the evil which they are doing to their neighbor.
The episcopate of our Church has done its duty in warning its faithful of the danger. “They that
have ears to hear, let them hear.”
Christians must live in mutual love, but for that reason they must not sacrifice the Truth.
From the conclusion of “Testimony Concerning Orthodox Faith and Practice Concerning the Anathema Against
Ecumenism,” by Archpriest Benjamin Joukoff [Zhukov]. Originally published in Messager, a French periodical of the
Western European Diocese of ROCOR in May 1984. English translation published in Orthodox Life, Vol. 37, No. 5
(September-October), 1987; excerpt from pages 33-35.

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On the 1983 Anathema Against Ecumenism

THE RESOLUTION CONCERNING THE ANATHEMA

Archbishop Anthony [of Geneva’s] Comments on the Anathema

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