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From Misguided Zeal to the Cesspool of Heresy

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  • StephenATL
    The Unity of Dogma and Love From Misguided Zeal to the Cesspool of Heresy* There is no opposition between dogma and love. WE DEEM IT WORTHWHILE, on the
    Message 1 of 1 , Nov 2, 2002
      The Unity of Dogma and Love

      From Misguided Zeal to the Cesspool of Heresy*

      "There is no opposition between dogma and love."

      WE DEEM IT WORTHWHILE, on the occasion of the commemoration of the Third
      Holy Œcumenical Synod in Ephesus (September 9), to return to the
      ever-timely subject of our proper attitude and behavior towards heretics
      and, in general, those who have differences of opinion with us.

      We must become profoundly conscious of the fact that, if the attitude of
      Orthodox towards those in error is not in harmony with the Tradition of
      the Fathers, it entails many dangers and leads to negative results.

      A. Patriarch Nestorios of Constantinople is an eternal example of a
      fervent champion of the Orthodox Faith who—on account of his misguided
      zealotry and unbridled fanaticism—was led to his notorious and
      blasphemous Christological heresy and was, moreover, responsible for the
      Monophysite controversy, with all of its ruinous consequences.

      1. No sooner had Nestorios, who came from Antioch, been Consecrated a
      Bishop in the Imperial City, than he showed himself—according to the
      historian Socrates—to be an "ardent persecutor" of heretics and one who
      "acted contrary to the usual way of the Church,"1 ceasing not to quarrel
      with and plot violence against heresies; in this way he came to be hated
      and "single-handedly turned the city upside down."2a

      2. First and foremost, he became immediately known "for his unrestrained
      (loquacious, insolent) tongue."2b At his Consecration (April 10, 428),
      "he promptly uttered those famous" and arrogant "words: ‘Give me, O
      Emperor, the earth purged of heretics, and I will give you Heaven as a
      recompense. Assist me in destroying the heretics, and I will assist you
      in vanquishing the Persians!’"3a

      All of those who had a loathing for heretics, as Socrates makes clear,
      "gladly accepted" these words; however, "neither the frivolous mind nor
      the violent (wrathful, irascible) temperament" of Nestorios escaped
      those of "upright disposition."3b

      3. On the fifth day after his Consecration, Nestorios turned with fury
      against the Arians, attempting to demolish their church. In their
      despair, the Arians set fire to the church; the fire spread to the
      adjacent houses, the city was thrown into disorder, and the heretics
      made preparations to defend themselves."4a

      Hereafter, everyone called Nestorios the "firebrand" (the "incendiary");
      "and it was not only the heretics who did this, but also those of his
      own faith."4b

      4. After this, he turned against the Novatians, "but the ruling
      authorities, by their admonitions, checked his fury."5a

      5. Next, he ruthlessly persecuted the Quartodecimans; and when strife
      broke out, "multitudes perished...around Miletus and Sardis."5b

      6. Thereafter, he began to attack the Macedonians, whom he severely
      tormented with the aid of Bishop Anthony, who was of like mind with him;
      thereupon the heretics, "unable any longer to bear his harsh treatment,"
      "assassinated him [Anthony]"!6

      7. Finally, however, Nestorios, having striven in a fanatic and
      un-Christian manner to persecute others, "was himself expelled from the
      Church";7 when he began to support those who called the All-Holy Mother
      of our Savior, not the Theotokos (the "Bearer of God"), but Christotokos
      (the "bearer of Christ") or anthropotokos ("man-bearer"), and to
      proclaim his heresy, he came into conflict with his own Faithful and
      turned his persecutory fervor against them.

      8. The clergy who broke communion with Nestorios endured "what was done
      not even among the barbarian nations":8 arrests, imprisonment, exile,
      public ridicule, beatings, scourgings, starvation, etc.

      "They pilloried us, flung us down, and kicked us, naked and bound as we
      were," the victims recounted; "what people would not endure even in
      secular trials as laymen—much less clergy, Archimandrites, and
      monastics—, we suffered unlawfully in the Church at the hands of this

      9. In his indiscretion, the fanatic Nestorios showed no respect even for
      the most holy Archbishop Cyril of Alexandria, who in anguish advised the
      "firebrand" to correct his heretical preaching, "so as to bring a
      worldwide scandal to an end."10

      Nestorios responded very discourteously, looking at the concern shown by
      St. Cyril as deriving from "his Egyptian origins" and characterizing his
      epistles as "insults" that would "try the patience of a physician,"
      since they were supposedly filled with "obscure and indigestible
      long-windedness" and provoked "nausea."11

      10. Ultimately, the wretched Nestorios’ crudity was directed against the
      Third Holy OEcumenical Synod, which, meeting in Ephesus in June of 431,
      summoned the Hierarch of the Imperial City by proper protocol—three
      times in writing, through Episcopal emissaries—and, indeed, entreatingly
      ("we beseech you to come"12 ) "to attend this Holy Synod."13

      Nestorios, who was in in Ephesus, ordered "a throng of soldiers with
      cudgels" to stand at the threshold of his place of residence, "so as to
      allow no one from the Synod to enter"!14

      Nestorios did not go to the Holy Synod; the Holy Fathers passed judgment
      on him in absentia: "Shedding many tears," they declared that "the same
      Nestorios be excluded from the Episcopal rank and from all Priestly

      B. On the basis of the foregoing, it is abundantly clear that Nestorios
      suffered a most grievous fall, because he did not follow the Tradition
      of the Fathers in his attitude towards heretics; he ignored in word and
      deed the crystal-clear teaching of his great predecessor in
      Constantinople, the most holy John Chrysostomos, as well as that of
      another predecessor, St. Gregory the Theologian....

      1. Although he of Golden Discourse was distinguished as an
      anti-heretical pastor of uncommon power, he never taught or did anything
      like Nestorios, regarding love as the most important weapon of the
      Orthodox against heretics.

      The goal of our struggle is not the extermination of heretics or their
      forcible subjugation to the Church, for such measures would show that
      our Faith does not "work by love."16 According to St. John, "to believe
      is not all that is required, but also to abide in love."17

      2. In addressing ourselves to those in error, St. John of Golden Word
      teaches us that we should not forget the following:

      a) "we do not speak in enmity, but so as to correct them";18

      b) our purpose is not "to strike our adversaries down, but to lift them
      up when they have fallen down";19

      c) the power of our words "does not inflict wounds, but heals wounds";20a

      d) we should not "be angry with them, nor make a show of our wrath, but
      we should converse with them gently; for nothing is stronger than
      gentleness and mildness."20b

      3. Likewise, let it not escape us that we express our genuine love for
      heretics not only in words, written and spoken, but also in fervent
      prayer: "Let us leave everything to prayer," says St. John Chrysostomos;
      "the more impious they are, the more [we should] beseech and entreat on
      their behalf that they might at some point back away from their
      madness.... Let us not cease making supplications for them."21

      4. Our persistence in the task of showing love for those in error should
      be unfailing; and even if heretics insult us and treat us inhumanly, we
      should not retreat, but "weep,"22 "lament,"23 and "mourn"24a for their
      spiritual infirmity. "Lamentation...is a varied remedy, and of great
      efficacy in admonition."24b

      5. And one final assurance: if heretics do not repent, it is due largely
      to the absence among the Faithful of a "radiant life," a saintly way of
      life, the chief mark of which is love.

      If we want our anti-heretical assertions to have credibility, let us
      make sure that we are first and foremost distinguished by our orthopraxy
      <http://orthodoxinfo.com/praxis/index.html>, the lack of which,
      according to St. John Chrysostomos, "has defamed the seemly things of
      our Faith; this has turned everything upside down."25

      6. One who most genuinely continued the teaching of St. John
      Chrysostomos, and of the Fathers in general, with regard to our attitude
      towards heretics, was the humble and meek Saint of Aegina, Nectarios of

      "Dogmatic differences, reduced to an issue of faith, leave the matter of
      love free and unchallenged; dogma does not set itself against love....
      Christian love is constant, and for this reason the deformed faith of
      the heterodox cannot change our feelings of love towards them.... Issues
      of faith must in no way diminish the feeling of love."26

      Misguided zealotry and unbridled fanaticism, in our days, have become a
      violent and perilous current, which, like Nestorios’ indiscretion, even
      when it does not give rise to new heresies in our struggle against the
      panheresy of ecumenism, nonetheless renders a genuine anti-ecumenist
      witness ineffective and devalues its saving message: "...this has turned
      everything upside down."

      "Let us stand aright; let us stand with fear!"



      1. Patrologia Graeca, Vol. LXVII, col. 808A.
      2a,b. Ibid., col. 805A.
      3a,b. Ibid., col. 804B.
      4a,b. Ibid., col. 804C.
      5a,b. Ibid., col. 805A.
      6. Ibid., col. 808AB.
      7. Ibid., col. 808C.
      8. Proceedings of the Holy Œcumenical Synods [in Greek], ed. Spyridon
      Melia (Holy Mountain: Kalyve of the Venerable Forerunner, 1981), Vol. I,
      p. 462b.
      9. Ibid., p. 463a.
      10. Ibid., p. 436a; see also, Patrologia Graeca, Vol. LXXVII, col. 41.
      11. Ibid., p. 438a.
      12. Ibid., p. 470a.
      13. Ibid., p. 469b.
      14. Ibid., pp. 470-471.
      15. Ibid., p. 490a (emphasis ours).
      16. Galatians 5:6.
      17. Patrologia Graeca, Vol. LXI, col. 666.
      18. Ibid., Vol. XLVIII, col. 742.
      19. Ibid., col. 707.
      20a,b. Ibid., col. 708.
      21. Ibid., col. 743.
      22. Ibid., col. 718.
      23. Ibid., Vol. LXI, col. 666.
      24a,b. Ibid., col. 661.
      25. Ibid.,Vol. LX, col. 331.
      26. Pastoral Theology [in Greek], p. 192.

      * Orthodox Tradition, Vol. XVI, No. 1, pp. 2-5. Translated from the
      Greek by Hieromonk Patapios from the periodical Hagios Kyprianos, No.
      280 (September-October 1997), pp. 265, 278-279, 282.
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