On Common Prayer with the Heterodox

By Protopresbyter Anastasios Gotsopoulos

"We will not remove the age-old landmarks which our fathers have set (Proverbs 22:28), but we keep the tradition we have received. For if we begin to erode the foundations of the Church even a little, in no time at all the whole edifice will fall to the ground." - St. John of Damascus

Perhaps our age's most definitive character

• Language: English
• Publisher: Uncut Mountain Press
• Release date: Oct 1, 2022
• ISBN: 9781639410521

Book preview

Prologue to the Second Edition

The problem of common prayer with heretics has seriously occupied the orthodox plēroma¹ over the last several decades, because there has been an increase in the violations of the holy canons, which condemn common prayers with incontrovertible clarity. The practice of the Church across a long span of centuries respected and observed canonical order. Even the Church of Constantinople, which currently leads the way in commons prayers and gives a bad example, never dared formally to support the abolition of the holy canons, although isolated voices of certain of her influential spokesmen consider the enforcement and application thereof to be anachronistic.

Unfortunately, the unimpeded progress of syncretistic Ecumenism and the accompanying dulling of the Orthodox conscience for decades, due to the silence and inaction of those charged with protecting and guarding those things which the Holy Apostles and Holy Fathers passed down, has contributed to the emboldening of the Ecumenists in their organization of weeks of common prayer with the participation of clergy and professors of theological schools, in their fearless participation in the services of the heterodox. Some of them have even crossed the red line reckoned by some as the final boundary of tolerance and receive the incomplete and graceless Holy Eucharist of the heterodox, thereby becoming azymites. Already Patriarch Athenagoras, as Archbishop of America, as he himself revealed whilst speaking to Orthodox priests in Germany according to the witness of Fr. George Metallinos, would recommend to the priests to commune the heterodox, as Patriarch Bartholomew did some years ago in Ravenna, giving Holy Communion to heterodox. Even in the once conservative Church of Greece a priest and professor of the School of Law, Protopresbyter Costas Beïs, boasted in writing that he took part in an ecumenistic Divine Liturgy on Syros and received the papist wafer, with neither his bishop correcting him nor the Holy Synod being willing to deal with this bare-headed and brazen-tongued ignorer of the holy canons.

The peak of all these violations was the most lawless, anti-patristic, and unprecedented things that occurred at the highest level during the visit of Pope Benedict XVI to the Phanar upon the feast of the Patriarchal See on November 30, 2006. Then were heaven and earth amazed beholding the heresiarch Pope standing in the holy place (Matt. 24:15), hymned and hailed as Savior (blessed is He that cometh in the name of the Lord), falsely greeted by the Patriarch as Most Holy Bishop of Rome, bearing the hierarchical omophorion and reciting the Our Father, and many other things, which Fr. Anastasios mentions and evaluates in the present work. At the time with our articles we censured this trampling and ignoring of the holy canons, the cessation of Orthodox succession and of the patristic path, with the result that we were informed in writing by the Phanar that we no longer had a place among the ranks of the clergy of the Patriarchate and that we should inform them to which metropolis of the Church of Greece we wished them to send our discharge, which we did, thus becoming numbered among the clergy of the Holy Metropolis of Thessaloniki, with the blessing and consent of His All-Holiness Metropolitan Anthimos.

One can therefore perceive the effort to silence the Orthodox voices and to weaken the resistance, so that we may reach the union of the Churches and intercommunion from the bottom, gradually, with the familiarization of the people to common prayer and concelebration. This will not happen, though, if the pan-heretical pope does not renounce his delusions and heresies and return in repentance into the arms of the One, Holy, Catholic, and Apostolic Church, showing consideration for the salvation of the millions of members of the so-called Catholic Church.

By the Grace of God, the Orthodox self-consciousness is being strengthened—the word of God is not bound (2 Tim. 2:9). An abundance of papers, articles and books on the issue of common prayer with heretics present the Orthodox stance and convict the violators of the holy canons. The supporters of common prayer are few and subscribed to Ecumenism, possessing weak, vulnerable arguments.

Out of all that has been written from the Orthodox perspective, the best of all, the most excellent, is this book by Fr. Anastasios Gotsopoulos, a blessed and gifted clergyman not only of the Metropolis of Patras but of all Orthodoxy. As a university educator, accustomed for decades to proofreading and reviewing texts and papers, I felt great joy when I received the first edition of this book for two reasons. Firstly, for the thorough presentation of the issue, as regards familiarity with the sources and the corresponding bibliography. It could be submitted as an excellent doctoral dissertation in the field of Canon Law. His breadth of knowledge of the canonical literature is astounding. The second and more important reason is that Fr. Anastasios in a polite manner parleys with the opposition boldly, even if they are high-ranking clergy and professors of the Theological School of Athens, from which he graduated, and of Thessaloniki. He is not satisfied merely to set out the teachings of the holy canons, but to those in opposition he is able to offer correction and irresistible argumentation with great success. Included among the ones corrected are some of the premier voices in the field of Dogmatics and Canon Law. It is true in their case that, Professing themselves to be wise, they became fools (Rom. 1:22).

For this reason, I accepted most willingly, with all my soul and all my heart, the offer by Fr. Anastasios to be involved in the publication of this book—unique in terms of its thoroughness and approach—through the Theodromia Publications of the Society for Orthodox Studies, in its second edition, improved and supplemented.

Truly, besides the improvements in typesetting and changes which in no way touched upon the excellent content, the present second edition is supplemented with an Appendix which includes (1) commentary on the article by Prof. V. Pheidas in support of common prayer and (2) the correspondence between Fr. Anastasios and +Protopresbyter Fr. George Tsetsis, who called upon the article of Professor V. Pheidas in support of ecumenistic common prayers.

I close my prologue to the second edition with joy for the contribution to the Orthodox pleroma of such a special patristic book which addresses the issue of common prayer with thoroughness, and with jubilation that God raises up from the younger generation talented defenders and confessors of the Orthodox Faith against the worldly-powerful leaders of the pan-heresy of Ecumenism.

Protopresbyter

Theodore Zisis

Thessaloniki, November 2009

Prologue to the First Edition

In the era of the breakdown of every type of barrier and of seamless communication between peoples and cultures, the patristic and canonical injunction that one must not join in prayer with heretics or schismatics comes across as unrealistic and as a challenge to the modern man.

The provocation is to be found in each word:

One must not: Who is so bold as to delineate what should be and what should not be for contemporary, autonomous man?

Heresy: Why is it bad? Is this not yet another valid perspective on the Gospel Truth, parallel and of equal value to the historic Church?

Common prayer: In truth, what is prayer?

And, in the final analysis: The world has serious problems! Are these the things with which we should concern ourselves right now?

The provocation of the canonical tradition does not concern only those outside of Orthodoxy, who naturally do not possess the presuppositions required to understand patristic teaching. Many times this provocation is much more unremitting for those within the Church, when they feel that certain of her commands do not serve their purposes or their interests.

It is this provocation that we will be so bold as to take up in the present work. This work is strictly limited to the issue of common prayer with heretics and does not extend to other related questions that regard the stance of our Orthodox Church against the heretics and schismatics (the reception of the heterodox into Orthodoxy, the acceptance of the sacraments of the heretics, et al.). Neither does it mention nor comment upon developments along the path of inter-Christian dialogue between the Orthodox Church and the heterodox and the question of how successful Orthodox witness to those near and those far has been.

I submit my small contribution with the hope and prayer that God, Who used a mute donkey to bear His message to Balaam, would cover with His Grace the failures, fulfill what is lacking and make the most of this humble effort unto the glory of His Holy Name. The profit gained from the present work will be immense if it serves to kindle further study and immersion into our tradition, if it contributes even in some small part to healthy and God-loving skepticism and uneasiness, far from fanaticism and extremes, with respect and love for the personhood and service of every member of our Orthodox Church.

Certainly, to borrow the words of St. Dionysius of Alexandria (Canon 4), I, for my part, have thus set forth my opinions in public, not as a teacher, but only as it becomes us with all simplicity to confer with each other. And when you have examined this opinion of mine, my most intelligent son, you will write back to me your notion of these matters, and let me know whatever may seem to you to be just and preferable, and whether you approve of my judgment in these things. I pray that it may fare well with you, my beloved son, as you minister to the Lord in peace.

Presbyter Anastasios K. Gotsopoulos

Rector of the Parish of St. Nicholas, Patras (December 2008)

Introduction

According to the teaching of our Church, even from apostolic times, heresy has catastrophic consequences for man. It distances him from God and leads him to utter destruction. For this reason, the Lord Himself and His Apostles are especially strict regarding heresies unto destruction.²

The Fathers of the Church underscore this great danger and, following the apostolic recommendations,³ call upon Christians and indeed those unlearned in the faith not to have any relations with heretics, because it is certain that their salvation will be imperiled.⁴

Unfortunately, however, many who do not have a substantial relationship with the spirit of the Fathers and with the life of our Church see hatred and enmity on the part of the Church toward the heretics behind these prohibitions. Nevertheless, Eugenios (Voulgaris), Archbishop of Slaviansk and Cherson, concisely summarizes our Orthodox teaching and urges: Turn away from faithlessness and heresy and schism, not from the faithless and heretic and schismatic, not from the man. Turn away from the opinion, not the nature. Because of the former he is foreign and different; he is liable to aversion and hatred. Because of the latter, he is familiar and a neighbor and worthy of mercy and sympathy and oftentimes even of guardianship and care.⁵ The prohibitions against various forms of communication with heretics essentially originated from the love of the Church. The Church, in other words, tried on the one hand to preserve her healthy members from the soul-killing ailment of the cacodox and, on the other hand, to trouble the latter with her position and make them understand that they are on an erroneous path. That is, abstinence from communion with them had at the same time a pedagogical character.⁶

Upon studying the patristic teaching on our relations with heretics, we see that our saints are especially strict and categorical in the prohibition against contact with heretics or schismatics⁷ in matters of worship and common prayer. The relevant references among the Fathers are plentiful.⁸ In the present short work, we will not refer extensively to the patristic witness but instead mainly to the canonical tradition of our Church regarding the matter of common prayer with heretics.

It must be made totally clear, though, that when we are referring to heretics, we cannot apply a monolithic approach; discernment is required. Also, we must acknowledge that Orthodox Tradition distinguishes between originators of heresies and their unknowing followers and supporters: ‘some became the champions and leaders of impiety, while such others were assigned a lower rank, as had been shaken by fear, enslaved by need, fascinated by flattery, or beguiled in ignorance; the last being the least guilty… For while we might pardon laymen in such a case, and often they escape because they are not put to the test, yet how can we excuse a teacher, whose duty it is, unless he is falsely so-called, to correct the ignorance of others?⁹

Here is another related stance, attributed to Athanasius the Great: Question 116: Are all heretics, therefore, going to perdition, or not? Answer: There is heresy and heresy, and there is judgement and judgement… and in one and the same heresy, there [are] many and diverse judgements. One is the sin of the bishop who deludes the people, another that of the cleric who is able to learn the Orthodox faith. Still another is that of the one who is unable to learn, and yet another, that of him who anathematizes truth and wars against us. One is that of him who errs in knowledge, and another that of him who does so in ignorance…All of these things He knows perfectly Who will judge the world in righteousness.¹⁰

Chapter I

Common Prayer in the Canonical Tradition & in Contemporary Practice

What Is and What Is Not Common Prayer?

In Ancient Greek literature, according to Ioannis Stamatakos, συνεύχομαι means I pray in common with someone, I unite my prayers with his.¹¹ In the patristic literature, according to G.W.H. Lampe, συμπροσεύχομαι means I pray with, whereas συνεύχομαι means (a) pray with, pray together and (b) wish one well.¹²

Furthermore, we could say there is common prayer when:

•    There is coincidence of place and time in prayer (a necessary, but insufficient condition).¹³

•    There is a shared will toward the same purpose, viz. the performance of prayer (a necessary and sufficient condition).¹⁴ We participate in the development of prayer with the use of a common manual of worship (i.e. common contents of prayers or hymns, responses to the petitions of the celebrant,¹⁵ the wearing of liturgical vestments for clergy) (a sufficient but not necessary condition).

In conclusion, common prayer is when with our whole manner (words, actions, behavior) we seek to give others the impression that we desire to participate in their worship.

In accordance with the above, then, common prayer does not occur when a man visits or attends some religious service for merely scientific, touristic, ceremonious, or social reasons.¹⁶

The Sacred Canons on Common Prayer with Heretics

The universally valid¹⁷ holy canons of the Church which refer to the prohibition of common prayer with heretics are the following:

1.   Canon 10 of the Holy Apostles: If any one shall pray, even in a private house, with an excommunicated person, let him also be excommunicated.¹⁸

2.   Canon 11 of the Holy Apostles: If anyone who is a clergyman pray in company with a deposed clergyman, he shall be deposed too.

3.   Canon 45 of the Holy Apostles: Let any bishop, or presbyter, or deacon that merely joins in prayer with heretics be suspended, but if he has permitted them to perform any service as clergymen, let him be deposed.

4.   Canon 65 of the Holy Apostles: If any clergyman, or layman, enter a synagogue of Jews, or of heretics, to pray, let him be both deposed and excommunicated.

5.   Canon 71 of the Holy Apostles: If any Christian brings oil into a temple of the heathen or into a synagogue of the Jews at their feasts, or lights their lamps, let him be excommunicated.

6.   Canon 6 of the the Local Council of Laodicea: Regarding the barring of heretics from the house of God while they yet remain in heresy.

7.   Canon 9 of the Local Council of Laodicea: Concerning the fact that those belonging to the Church must not be allowed to go visiting the cemeteries of the so-called martyria [i.e., shrines of martyrs] of any heretics, for the purpose of prayer or of cure; but, on the contrary, those who do so, if they be among the faithful, shall be excluded from communion for a time until they repent and confess their having made a mistake, when they may be readmitted to communion.

8.   Canon 32 of the Local Council of Laodicea: That one must not accept blessings of heretics, which are misfortunes rather than blessings.

9.   Canon 33 of the Local Council of Laodicea: That one must not join in prayer with heretics or schismatics.

10.  Canon 34 of the Local Council of Laodicea: That no Christian should abandon the Martyrs of Christ and go away to the pseudomartyrs, that is, of the heretics, or to the aforementioned [heretics] themselves, becoming heretics; for these are alien to God. Therefore let those that go unto them be anathema.

11.  Canon 37 of the Local Council of Laodicea: That one must not accept holiday tokens sent by Jews or heretics, nor celebrate any holiday along with them.

12.  Canon 9 of Timothy of Alexandria: Question: Whether a Clergyman ought to pray when Arians or other heretics are present, or it does not harm him at all, at a time when he himself is making the prayer, that is to say, the offering? Answer: In the divine anaphora, or offering, the Deacon addresses before the embrace the congregation, saying: Those of ye who are not in communion, take a walk."