If you are a Catholic, you have probably heard of the Anathema against ecumenical heresy. However, what exactly is an “Anathema”? How can one tell the difference? Is it really necessary to state a distinction? How does one know the difference between ecumenical and orthodox church heresy? Let us see. We will begin by defining the latter term.
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Anathema against ecumenical heresy
The anathema against ecumenism is divided into several parts. The first part of the anathema targets those who attempt to divide the Church of Christ. The branch theory is anathemized as a heresy, and all ecumenists admit to it. The second part of the anathema addresses those who seek to erect church buildings on their own property, namely the ROCOR.
The ROCOR Synod never declared the anathema to be a forgery, but fourteen bishops who are the ruling body of the ROCOR Church confirmed the anathema in 1998, rejecting its implications. They also condemned Papism as a heresy, while granting ecclesiastical union to Latin heretics.
The anathema against ecumenical church heredity is based on Matthew 18:17, and the power of anathema is not used lightly. Church authorities have often used anathema to excommunicate heretics for political and ecclesiastical reasons. It has even been used to condemn the communists. However, the final judgment is up to the Lord.
There are many reasons why the Anathema against ecumenic church heresy is such a controversial issue. One reason is because the Churches of Antioch and Syria have entered into full ecclesiastical union. This means they cannot share eucharistic and prayerful communion with the Orthodox. Furthermore, they do not share the same doctrine, which is an abomination.
Anathema against orthodox church heresy
In the Church, the first step toward a heresy is the rejection of ecumenistic practices and doctrines. Such ecumenical practices and doctrines are in violation of the Canons of the Apostolic Fathers and the Local Council of Laodicea. In addition, Orthodox Christians should not accept heretical practices and doctrines, including the practice of common services. This is a violation of the principle of separation of church and state.
The first anathema was imposed against the hesychastic teaching in 1352. In this document, orthodox teaching was proclaimed and heretics were excommunicated. After St. Gregory Palamas’ death, this acclaim was added. However, the council still anathematised certain heretics. In addition, it declared orthodoxy to be the best way to save the Church and her children.
As the name implies, the anathema means “a condemnation or judgment.” It also means “a special dedication to God.” In this place, all things will be Holy and the light of God will illuminate all things. This is the reason for the heresy. However, the anathema is an arbitrary and sometimes unjust act and should not be used in cases of heresy.
Anathema against orthodox ecumenical heresy
The Anathema against orthodox ecumenical Heresy is an ancient Christian tradition of banning heresy and blasphemy. Its purpose was to protect Orthodox Christians from perdition and blasphemous doctrine. The anathema was lifted by Athenagoras around 1000 AD and the Latin papacy became part of Orthodoxy.
While the doctrine of the Orthodox Church is the same, its doctrinal foundations are not. This means that ecumenical heresy is a travesty of Orthodox Christian faith. In fact, this heresy is a form of apostasy. While it may seem like a good idea, it is not. Orthodox Christians cannot be in communion with those who practice ecumenism, even if they share the same faith.
Theologically, this is the most impious theologian and writer. Theocrite vomits blasphemies against God and his Saviour Jesus Christ. Theologically, the heresy is an impious expression of a true knowledge of the Monad. Therefore, it is wrong for the Orthodox Church to defend the Theodore heresy.
This heresy has several aspects. One of these is the condemnation of Cyril, a holy heretic. This letter suggests that Cyril held the same opinions as Apollinarius. Moreover, the letter also condemns the first synod of Ephesus for deposing Nestorius without due process. The letter also condemns the twelve chapters of the holy Cyril. Theodoret and Nestorius defend themselves in this letter.