What to Do When the Bishop is a Heretic

[Stepanov]

I have found these two references, which are certainly applicable.

"By teaching that superiors should not refuse to be reprehended by
inferiors, St. Peter gave posterity an example more rare and holier than that of St. Paul as he taught that in the defense of truth and with charity, inferiors may have the audacity to resist superiors without fear." (St. Augustine, Epistula 19 ad Hieronymum)

"What then should a Catholic do if some part of the Church were to separate itself from communion with the universal Faith? What other choice can he make but to prefer to the gangrenous and corrupted
member the whole of the body that is sound. And if some new contagion were to try to poison no longer a small part of the Church, but all of the Church at the same time, then he will take the greatest care to attach himself to antiquity which, obviously, can no longer be seduced by any lying novelty." (St. Vincent of Lerins, Commonitorium).

[Nikodemus]

I just quote the Holy Canons and Fathers without comment.

Now we command you, brethren, in the name of our Lord Jesus
Christ, that ye withdraw yourselves from every brother that
walketh disorderly, and not according to the tradition which he
received from us.
II Thessalonians 3:6

On Separating from Heretical Hierarchs
From St. Basil's first canon
Schisms is the name applied to those who on account of ecclesiastical causes and remediable questions have developed a quarrel amongst themselves. Parasynagogues is the name applied to gatherings held by insubordinate presbyters or bishops, and those held by uneducated laities. As, for instance, when one has been arraigned for a misdemeanor held aloof from liturgy and refused to submit to the Canons, but laid claim to the presidency and liturgy for himself, and some other persons departed with him, leaving the catholic Church—that is a parasynagogue.
Apostolic Canon XXXI
"If any Presbyter, condemning his own bishop, draw people aside and set up another altar, without finding anything wrong with the Bishop in point of piety and righteousness, let him be deposed, on the ground that he is an office-seeker. For he is a tyrant. Let the rest of clergymen be treated likewise, and all those who abet him. But let the laymen be excommunicated. Let these things be done after one, and a second, and a third request of the Bishop."
Interpretation (of Ss. Nikodemos and Agapios):
"Order sustains the coherence of both heavenly things and earthly things, according to St. Gregory the Theologian. So good order ought to be kept everywhere as helping coherence and preserving the established system, and especially among ecclesiastics, who need to know their own standards, and to avoid exceeding the limits and bounds of their own class. But as for Presbyters, and Deacons, and all clergymen they ought to submit to their own Bishop; the Bishops, in turn, to their own Metropolitan; the Metropolitans, to their own Patriarch. On this account the present Apostolical Canon ordains as follows: Any presbyter that scorns his own bishop, and without knowing that the latter is manifestly at fault either in point of piety or in point of righteousness—that is to say, without knowing him to be manifestly either heretical or unjust—proceeds to gather the Christians into a distinct group and to build another church, and should hold services seperately, without the permission and approval of his bishop in so doing, on the ground of his being an office-seeker he is to be deposed; since like a tyrant with violence and tyranny he is trying to wrest away the authority which belongs to his bishop. But also any other clergymen that agree with him in such apostasy must be deposed from office too just as he must; but as for those who are laymen, let them be excommunicated. These things, however, are to be done after the bishop three times gently and blandly urges those who have seperated from him to forgo such a movement, and they obstinately refuse to do so. As for those, however, who seperate from their bishop before a synodical investigation because he himself is preaching some misbelief and heresy publicly, not only are not subject to the above penances, but have a right to claim the honor due to Orthodox Christians according to c. XV of the 1st & 2nd.
Canon XV of the 1st & 2nd
"The rules laid down with reference to Presbyters and Bishops and Metropolitans are still more applicable to Patriarchs. So that in case any Presbyter or Bishop or Metropolitan dares to secede or apostatize from the communion of his own Patriarch, and fails to mention the latter's name in accordance with custom duly fixed and ordained, in the divine Mystagogy, but, before a conciliar verdict has been pronounced and has passed judgement against him, creates a schism, the holy Synod has decreed that this person shall be held an alien to every priestly function if only he be convicted of having committed this transgression of the law. Accordingly, these rules have been sealed and ordained as respecting persons who under the pretext of charges against their own presidents stand aloof, and create a schism, and disrupt the union of the Church. But as for those persons, on the other hand, who, on account of some heresy condemned by holy Synods, or Fathers, withdrawing themselves from communion with their president, who, that is to say, is preaching the heresy publicly, and teaching it bareheaded in church, such persons not only are not subject to any canonical penalty on account of their having walled themselves off from any and all communion with the one called a Bishop before any conciliar or synodical verdict has been rendered, but, on the contrary, they shall be deemed worthy to enjoy the honor which befits them among Orthodox Christians. For they have defied, not Bishops, but pseudo-bishops and pseudo-teachers; and they have not sundered the union of the Church with any schism, but, on the contrary, have been sedulous to rescue the Church from schisms and divisions."
Comments on the First-Second Synod found in the Life of St. Photios the Great by the eminent Serbian scholar and Saint, Hieromonk Justin (Popovich) of Chelije (From Saint Photios, On the Mystagogy of the Holy Spirit, trans. by Holy Transfiguration Monastery (Studion Publishers, 1983):
Maintaining his meekness, his love for order, and the canons of the Church, St. Photios called a second Council to convene in the Church of the Holy Apostles in the spring of 861* with the approval of Emperor Michael. This assembly later came to be known as the First-Second Council. Many bishops, including the representatives of Pope Nicholas, were in attendance. All confirmed the determinations of the holy Seventh Ecumenical Council, once more condemning the iconoclast heresy, and accepted Photios as the lawful and canonical patriarch. At this Council, seventeen holy canons were promulgated with the purpose of bringing disobedient monks and bishops into harmony with ecclesiastical order and tradition. The disobedient monks were expressly forbidden to desert their lawful bishop under the excuse of the bishop's supposed sinfulness, for such brings disorder and schism to the Church. The holy Council added that only by a conciliar decision could the clergy reject a bishop whom they thought to be sinful. This rule was adopted in direct response to those unreasonably strict monks who had separated themselves from their new Patriarch and his bishops. The holy Council, however, did distinguish between unreasonable rebellion and laudable resistance for the defense of the faith, which it encouraged. In regard to this matter it decreed that should a bishop publicly confess some heresy already condemned by the Holy Fathers and previous councils, one who ceases to commemorate such a bishop even before conciliar condemnation not only is not to be censured, but should be praised as condemning a false bishop. In so doing, moreover, he is not dividing the Church, but struggling for the unity of the Faith (Canon Fifteen).

• The footnote reads: "This Council together with that of 869 are considered the First-Second Council, whose canons are accepted by the Orthodox Church."
  On Obedience to the Canons
  Canon I of the Second Ecumenical Synod
  "Let not the Symbol of Faith be set aside…but let it remain unchanged: and let every heresy be given over to anathema…"
  Canon VII of the Third Ecumenical Synod
  "Let no one be permitted to bring forward, or write or compose a different faith besides that defined by the holy Fathers who assembled with the Holy Spirit in the city of Nicaea. And whoever dares to compose a different faith, or present, or offer [one] to those wishing to turn to the knowledge of the truth…let such, if they be bishops or belong to the clergy, be alien-bishops from the episcopate, and clerics from the clergy—and if they be laymen, let them be given over to anathema."
  Canon I of the Fourth Ecumenical Synod
  "We have acknowledged it as just to keep the canons of the holy Fathers set forth at each synod till now."
  Excerpt from Divine Prayers and Services of the Catholic Orthodox Church of Christ, compiled and arranged by the Late Reverend Seraphim Nassar (Englewood, NJ: Antiochian Archdiocese of N. America, 1979), p. 1031.
  Now since the Church is one, and that oneness consists primarily and universally of perfect agreement in Orthodox doctrines, it necessarily follows that all those who do not conform to those Orthodox doctrines, whether by addition or omission, or by any innovation of their own, thus changing the truth, are outside this one Holy Church, as one may also ascertain from a review of the sixth and seventh canons of the Second Ecumenical Council, and the first canon of St. Basil the Great.
  Canon I of the Sixth Ecumenical Synod, in Trullo
  "…we decree that the faith handed down to us by the eyewitnesses and ministers of the Word, the divinely chosen Apostles, and, further, by the three hundred and eighteen holy and blessed Fathers…who assembled in Nicaea, be preserved inviolate from innovations and changes… Likewise, we also maintain the confession of faith proclaimed by the one hundred and fifty holy Fathers, who assembled in this reigning city under the great Theodosius, our emperor…Likewise, we also seal…the teaching set forth by the two hundred Godbearing Fathers, who assembled the first time in the city of Ephesus under Theodosius, our emperor, the son of Arcadius…
  "Likewise, we also confirm in Orthodox manner the confession of faith inscribed by the six hundred and thirty divinelychosen Fathers in the provincial city of Chalcedon under Marcian, our emperor… And further, we also recognize as uttered by the Holy Spirit the pious utterances of the one hundred and sixtyfive Godbearing Fathers, who assembled in this reigning city under Justinian, our emperor of blessed memory, and we teach them to our posterity… And we bind ourselves anew to preserve inviolably…the confession of faith of the Sixth Synod that came together recently under our emperor, Constantine of blessed memory, in this reigning city... Speaking briefly, we enact that the faith of all of the men who have been glorified in the Church of God...be kept steadfastly, and that it abide until the end of the age unshaken, together with their divinely handed down writings and dogmas... If anyone at all does not maintain and accept the aforementioned dogmas of piety, and does not think and preach so, but attempts to go against them: let him be anathema, according to the decree previously enacted by the aforementioned holy and blessed Fathers, and let him be excluded and expelled from the Christian estate as an alien."
  Canon I of the Seventh Ecumenical Synod
  "For those who have received the priestly dignity, the inscribed canons and enactments serve as testimonies and directions, which we, gladly receiving, sing together with the divinely inspired David unto the Lord, saying: In the way of Thy testimonies have I found delight, as much as in all riches (Psalm 118:14). Likewise, Thou hast ordained as Thy testimonies... righteousness for ever; give me understanding and I shall live (Psalm 118:138, 144). And if the prophetic voice commands us to preserve the testimonies of God forever, and to live in them, then it is manifest that they abide indestructible and unshakeable. For Moses the Godseer also speaks thus: It is not fitting to add to them, nor is it fitting to take away from them (Deuteronomy 12:32). And the divine Apostle Peter, boasting in them, cries: which things the angels desire to look into (I Peter 1:12). Likewise the Apostle Paul also says: But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed [literally, let him be anathema] (Galatians 1:8). Inasmuch as this is true, and attested unto us, rejoicing over this, as one that has found great spoil, we receive the divine canons with delight, and we maintain wholly and unshakably the enactment of these canons set forth by the allpraised Apostles, the holy trumpets of the Spirit, and by the six holy Ecumenical Synods, and those assembled locally to issue such commandments, and by our holy Fathers. For they all, being enlightened by one and the same Spirit, ordained what is beneficial. And whomever they give over to anathema, those we also anathematize; and whomever to expulsion, those we also expel, and whomever to excommunication, those we also excommunicate; and whomever they subject to penances, those we likewise subject."
  Eighth Proceeding of the Seventh Ecumenical Synod
  Mansi, Sacrorum Conciliorum Nova et Amplissima Collectio [1960], vol. 3, p. 416). Quoted by Dr. Constantine Cavarnos in Orthodox Tradition and Modernism, p. 37.
  "If anyone breaks any ecclesiastical tradition, written or unwritten, let him be anathema"
  From the Synodicon of the Holy Spirit
  Note: This is subtitled, "A confession and proclamation of the Orthodox piety of the Christians, in which all the impieties of the heretics are overthrown and the definitions of the Catholic Church of Christ are sustained. Through which the enemies of the Holy Spirit are severed from the Church of Christ." This Synodicon (a decision, statement, or tome either originating from a synod possessing conciliar authority) is attributed to Patriarch Germanos the New (1222-1240).
  "To those who scorn the venerable and holy ecumenical Synods, and who despise even more their dogmatic and canonical traditions; and to those who say that all things were not perfectly defined and delivered by the synods, but that they left the greater part mysterious, unclear, and untaught, ANATHEMA."
  "To those who hold in contempt the sacred and divine canons of our blessed fathers, which, by sustaining the holy Church of God and adorning the whole Christian Church, guide to divine reverence, ANATHEMA."
  "To all things innovated and enacted contrary to the Church tradition, teaching, and institution of the holy and ever-memorable fathers, or to anything henceforth so enacted, ANATHEMA."
  The Example of St. Maximus the Confessor
  From The Life of Our Holy Father St. Maximus the Confessor
  The life of Saint Maximus is also instructive for us. Saint Maximus, though only a simple monk, resisted and cut off communion with every patriarch, metropolitan, archbishop and bishop in the East because of their having been infected with the heresy of Monothelitism. During the first imprisonment of the Saint, the messengers from the Ecumenical Patriarch asked him,
  "To which church do you belong? To that of Byzantium, of Rome, Antioch, Alexandria, or Jerusalem? For all these churches, together with the provinces in subjection to them, are in unity. Therefore, if you also belong to the Catholic Church, enter into communion with us at once, lest fashioning for yourself some new and strange pathway, you fall into that which you do not even expect!"
  To this the righteous man wisely replied, "Christ the Lord called that Church the Catholic Church which maintains the true and saving confession of the Faith. It was for this confession that He called Peter blessed, and He declared that He would found His Church upon this confession. However, I wish to know the contents of your confession, on the basis of which all churches, as you say, have entered into communion. If it is not opposed to the truth, then neither will I be separated from it."
  The confession which they were proposing to the Saint was not Orthodox, of course, and so he refused to comply with their coercions. Furthermore, they were lying about the See of Rome which, in fact, had remained Orthodox. Some time later, at his last interrogation by the Byzantine authorities, the following dialogue took place:
  The Saint said, "They [the Patriarchs of Constantinople and Alexandria and all the other heretical bishops of the East] have been deposed and deprived of the priesthood at the local synod which took place recently in Rome. What Mysteries, then, can they perform? Or what spirit will descend upon those who are ordained by them?"
  "Then you alone will be saved, and all others will perish?" they objected.
  To this the Saint replied, "When all the people in Babylon were worshipping the golden idol, the Three Holy Children did not condemn anyone to perdition. They did not concern themselves with the doings of others, but took care only for themselves, lest they should fall away from true piety. In precisely the same way, when Daniel was cast into the lion's den, he did not condemn any of those who, fulfilling the law of Darius, did not wish to pray to God, but he kept in mind his own duty, and desired rather to die than to sin against his conscience by transgressing the Law of God. God forbid that I should condemn anyone or say that I alone am being saved! However, I shall sooner agree to die than to apostatize in any way from the true Faith and thereby suffer torments of conscience."
  "But what will you do," inquired the envoys, "when the Romans are united to the Byzantines? Yesterday, indeed, two delegates arrived from Rome and tomorrow, the Lord's day, they will communicate the Holy Mysteries with the Patriarch. "
  The Saint replied, "Even if the whole universe holds communion with the Patriarch, I will not communicate with him. For I know from the writings of the holy Apostle Paul: the Holy Spirit declares that even the angels would be anathema if they should begin to preach another Gospel, introducing some new teaching."
  As history has demonstrated, Saint Maximus—who was only a simple monk and not even ordained—and his two disciples were the ones who were Orthodox, and all those illustrious, famous and influential Patriarchs and Metropolitans whom the Saint had written against were the ones who were in heresy. When the Sixth Ecumenical Synod was finally convened, among those condemned for heresy were four Patriarchs of Constantinople, one Pope of Rome, one Patriarch of Alexandria, two Patriarchs of Antioch and a multitude of other Metropolitans, Archbishops and Bishops. During all those years, that one simple monk was right, and all those notable bishops were wrong. (pp. 60-62)
  Other quotes from The Life
  Those who first defended and dissmeninated the heresy of the Monothelites were Cyrus, Patriarch of Alexandria (630-643), and Sergius, Patriarch of Constantinople (610-638), and even the Emperor Heraclius himself, who was drawn into this heresy by them. Summoning local synods—Cyrus in Alexandria and Sergius in Constantinople—they confirmed this heresy, distributed their decrees everywhere, and corrupted the entire East. Saint Sophronius, Patriarch of Jerusalem, alone opposed this heresy and did not accept the false teaching. Saint Maximus, seeing that the heresy had penetrated even into the royal palace and had corrupted the Emperor himself, began to fear lest he also should be corrupted, following the example of the many... He set out for Rome, preferring to live with Orthodox men who firmly preserved the Faith. (p. 2, 4, emphases mine).
  [At the urging of Saint Maximus the] Pope convened his bishops, one hundred and five in number, with Abba Maximus in their midst. This was the Lateran Council (A.D. 649): it reviewed the errors of Cyrus, Sergius, Pyrrhus, and Paul, and also the Emperor's heretical confession. The false teachings were anathematized, and the Pope wrote to the faithful in all places, confirming them in their Orthodoxy, explaining the errors of the heretics and warning them in every way to be on their guard against them. (p. 7)
  Then Theodosius began to speak, "The Emperor and the Patriarch wish first of all to find out from you why you withdraw yourself from communion with the Throne of Constantinople."
  Saint Maximus replied, "You know the innovations which were introduced twenty-one years ago in Alexandria, when Cyrus, the former Patriarch of that city, made public the ‘Nine Chapters’ which had been approved and confirmed by the Throne of Constantinople. There have also been other alterations and additions—the Ekthesis and the Typos—distorting the definitions of the Synods. These innovations were made by the foremost representatives of the Church of Byzantium, Sergius, Pyrrhus, and Paul, and they are known to all the churches. This is the reason why I, your servant, will not enter into communion with the Church of Constantinople. Let these offenses, introduced by the aforementioned men into the Church, be removed; let those who have introduced them be deposed; and then the path to salvation will be cleared of all barriers, and you will walk on the smooth path of the Gospel, cleansed of all heresy! When I see the Church of Constantinople as she was formerly, then I will enter into communion with her without any exhortation on the part of men. But while there are heretical temptations in her, and while heretics are her bishops, no word or deed will convince me ever to enter into communion with her." (19-20, emphases mine)
  To this Abba Maximus replied, "To keep silence about a word means to deny it, as the Holy Spirit says through the Prophet, 'There are no tongues nor words in which their voices are not heard' (Ps. 18:3). Therefore, if some word is not said, then it is not a word at all4."
  Then Troilus said, "Have whatever faith you please in your heart; nobody forbids you."
  Saint Maximus objected: "But complete salvation depends not on the faith of the heart alone, but also upon confessing it, for the Lord said, 'Whosoever shall deny Me before men, him will I also deny before my Father which is in Heaven' (Matt. 10:33). Also, the divine Apostle teaches: 'For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation' (Rom. 10:10). If, then, God and the divine Prophets and Apostles command that they mystery of faith be confessed in words and with the tongue, and this mystery of faith brings salvation to the whole world, then people must not be forced to keep silence with regard to confession, lest the salvation of people be hindered." (p. 29)
  The Example of St. Mark of Ephesus
  He addressed the faithful on the day of his repose. This is an excerpt:
  Concerning the Patriarch I shall say this, lest it should perhaps occur to him to show me a certain respect at the burial of this my humble body, or to send to my grave any of his hierarchs or clergy or in general any of those in communion with him in order to take part in prayer or to join the priests invited to it from amongst us, thinking that at some time, or perhaps secretly, I had allowed communion with him. And lest my silence give occasion to those who do not know my views well and fully to suspect some kind of conciliation, I hereby state and testify before the many worthy men here present that I do not desire, in any manner and absolutely, and do not accept communion with him or with those who are with him, not in this life nor after my death, just as (I accept) neither the Union nor Latin dogmas, which he and his adherents have accepted, and for the enforcement of which he has occupied this presiding place, with the aim of overturning the true dogmas of the Church. I am absolutely convinced that the farther I stand from him and those like him, the nearer I am to God and all the saints, and to the degree that I separate myself from them am in union with the Truth and with the Holy Fathers, the Theologians of the Church; and I am likewise convinced that those who count themselves with them stand far away from the Truth and from the blessed Teachers of the Church. And for this reason I say: just as in the course of my whole life I was separated from them, so at the time of my departure, yea and after my death, I turn away from intercourse and communion with them and vow and command that none (of them) shall approach either my burial or my grave, and likewise anyone else from our side, with the aim of attempting to join and concelebrate in our Divine services; for this would be to mix what cannot be mixed. But it befits them to be absolutely separated from us until such time as God shall grant correction and peace to His Church. [as quoted in The Orthodox Word, June-July, 1967, pp. 103ff.]

[joasia]

Christ is Risen!

[Stepanov]

Indeed He is risen!

Nikodem -

Thanks for the quotes. They were excellent.

[Fr. Dcn. Eugene Durkee]

Canon XV of the First-and-Second Council
of Constantinople (A.D. 861)

The rules laid down with reference to Presbyters and Bishops and Metropolitans are still more applicable to Patriarchs. So that in case any Presbyter or Bishop or Metropolitan dares to secede from communion with his own Patriarch and does not mention his name as is ordered and appointed in the divine Mystagogy, but before a synodical arraignment and [the l arraignment and [the Patriarch's] full condemnation, he creates a schism, the holy Council has decreed that this person be alienated from every priestly function, if only he be proven to have transgressed in this. These rules, therefore, have been sealed and ordered concerning those who on the pretext of some accusations against their own presidents stand apart, creating a schism, and severing the unity of the Church. But as for those who on account of some heresy condemned by Holy Councils or Fathers, sever themselves from communion with their president, that is, because he publicly preaches heresy and with bared head teaches it in the Church, such persons as these not only are not subject to canonical penalty for walling themselves off from communion with the so-called Bishop before synodal clarification, but [on the contrary] they shall be deemed worthy of due honor among the Orthodox. For not Bishops, but false bishops and false teachers have they condemned, and they have not fragmented the Church's unity with schism, but from schisms and divisions have they earnestly sought to deliver the Church.

[Joseph]

THE HOLY SCRIPTURES, CANONS, COUNCILS AND FATHERS ON FAITHFULNESS TO THE APOSTOLIC FAITH AND HOW WE MUST FLEE FROM FALSE TEACHERS

Romans 16:17 – Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which we have learned and avoid them.

II John 9-11: Whosoever transgresseth and abideth not in the doctrine of Christ hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deed. (Compare this with a statement by an Orthodox bishop urging us to regard pagan idols as sacred; compare to bishops having joint worship and joint discussions with other groups including Muslim, Jews, etc.; compare with those who say Jews, Muslims and Christians all worship the same Father God; compare with the bishop who said that anyone who speaks against other religions is opposed to God).

Titus 1: 7-14: A bishop must be blameless, as the steward of God…holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers…wherefore rebuke them sharply that they may be sound in the faith; not giving heed to Jewish fables, and commandments of men, that turn from the truth.

II Thessalonians 3: 6 – Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not according to the tradition which he received from us.

All the teachers of the Church, all the Councils, and all the Divine Scriptures, exhort us to flee those who uphold other doctrines and to separate from communion with them. St. Mark of Ephesus

With a great voice, Saint John Chrysostom declared that not only heretics, but also they who hold communion with them are enemies of God. Saint Theodore the Studite

But as for those who on account of some heresy condemned by the Holy Councils or Fathers, sever themselves from communion with their president (bishop), that is, because he publicly preaches heresy and with bared head teaches it in the Church, such persons as these not only are not subject to canonical penalty for walling themselves off from communion with the so-called Bishop before synodal clarification, but [on the contrary] they shall be deemed worthy of due honor among the Orthodox. For not Bishops, but false bishops and false teachers have they condemned, and they have not fragmented the Church’s unity with schism, but from schism and divisions have they earnestly sought to deliver the Church.
Fifteenth Canon of the First-Second Council of Constantinople

Concerning the Faith, the heretics were totally shipwrecked; but as for others, even if in their thinking they did not founder, nonetheless, because of their communion with heresy, they too were destroyed with the others. Letter to the Patriarch of Jerusalem by St. Theodore the Studite

You told me that you feared to tell your presbyter not to commemorate the heresiarch; I will not presume to say anything about this to you for the present, except that the communion is defiled simply by commemorating him, even if he who is commemorating is Orthodox. St. Theodore the Studite

When Saint Hypatius understood what opinions Nestorius held, immediately, in the Church of the Apostles, he erased his name from the diptychs, so that it should no longer be pronounced at the Oblation. [This was before Nestorius’ condemnation by the Third Ecumenical Council.]

We forbid all the clergy who adhere to the Orthodox and Ecumenical Council in any way to submit to the bishops who have already apostatized or shall hereafter apostatize. Third Canon, Third Ecumenical Council

I adjure all the people in Cyprus who are true children of the Catholic Church to flee as fast as their feet can carry them from those priests who have fallen and submitted to the Latins; neither assemble in church with them, nor receive any blessing from their hands. For it is better for you to pray to God in your homes alone than to gather together in churches with the Latin-minded. Germanos II, Patriarch of Constantinople

He that saith not “Anathema” to those in heresy, let him be anathema. Seventh Ecumenical Council

Is the shepherd a heretic? Then he is a wolf! You must flee from him; do not be deceived to approach him even if he appears gentle and tame. Flee from communion and conversation with him even as you would flee from a poisonous snake. Saint Photius the Great

I am convinced that the further I depart from him [the Patriarch] and from those like him [the Latin-minded], the closer do I draw near to God and all the faithful and the holy Fathers; and the more I am separated from them, by so much more am I united to the truth and the holy Fathers. Saint Mark of Ephesus

Better is a praiseworthy war than a peace that separates us from God. Saint Gregory the Theologian

Even if one should give away all his possessions in the world, and yet be in communion with heresy, he cannot be a friend of God, but is rather an enemy. Saint Theodore the Studite

As in a body, a neglect of wounds generates fever, infection and death; so in the soul, slight evils overlooked open the door to graver ones…But if a proper rebuke had at first been given to those who attempted to depart from the divine sayings and change some small matter, such a pestilence would not have been generated, nor such a storm have seized upon the Church; for he that overturns even that which is minor in the sound Faith, will cause ruin in all. Saint John Chrysostom

As history has demonstrated, Saint Maximus, who was only a simple monk and not even ordained, and his two disciples were the ones who were Orthodox, and all those illustrious, famous and influential Patriarchs and Metropolitans against whom the Saint had written were the ones who were in heresy. When the Sixth Ecumenical Council was finally convened, among those condemned for heresy were four Patriarchs of Constantinople, one Pope of Rome, one Patriarch of Alexander, two Patriarchs of Antioch, and a multitude of other Metropolitans, Archbishops and Bishops. During all those years, that one simple monk was right, and all those notable bishops were wrong. From the Epilogue of The Life of Our Holy Father Maximus the Confessor

The disease from which new-calendarists [world Orthodoxy] are suffering is the worst heresy that the Church ever faced. It is a condition that one can label with many names: ecumenism, syncretism, agnosticism, religious indifference, secularism. The toxin that has poisoned them is the spirit of this world. Some of the symptoms of their disease: their celebrating feasts with the heretical denominations of the West [rather than with the Orthodox according to the Orthodox calendar], their anti-monastic spirit, their refusal to recognize the authority of the Church Fathers (whose authority is masterfully being torpedoed in their theological schools), the social gospel, the secular mode of attire of the clergy, the official concord with the preaching and works of Athenagoras, Demetrius, and the essential acceptance of them by all, the dissemination of the ecumenistic message and its extension to a pan-religious level. Such actions are synodically being committed, as well as by individual bishops, and are tolerated by the rest. - The Touchstone

Concerning the Holy Canons disregarded by Athenagoras and other Orthodox ecumenists, let me quote the 45th and the 65th Apostolic Canons. The 45th says: “Let a bishop, presbyter, or deacon who only joins in prayer with heretics be suspended; if he permits them to function as clergy, be deposed.’ The 65th says: “If any clergyman or layman, enter a synagogue of Jews, or of heretics, to pray, let him be both deposed and excommunicated.” Yet Athenagoras and his fellow Orthodox ecumenists have paid no attention to them.
Dr. Constantine Cavarnos from Orthodox Ecumenism As A Divisive Force

Ecumenism is obviously not simply an innovation, but is a dreadful hodgepodge of innovations and heresies, a frightful syncretism which aims to overthrow the entire Divine edifice that is called the Orthodox Christian Church and to erect in its place the New Tower of Babel.
Dr. Constantine Cavarnos from Orthodox Tradition and Modernism

For anyone who wants to look into these issues in more depth there are three essential books that must be read:

The Struggle Against Ecumenism published by The Holy Orthodox Church in America available at St. Neckarios Press, Seattle, WA

Against False Union by Alexander Kalomiros (this was published by St. Nectarios Press of Seattle, WA but may be out of print. I would gladly loan my copy to anyone who desires to read it.

THE TOUCHSTONE by Alexander Kalomiros. This is actually a paper or booklet that can be downloaded from the Internet at HOCNA. org as well as other traditionalist web sites. I also have a copy of this which I will loan out for reading.