Ecumenism

What Is Ecumenism? Traps, Methods, and Orthodox Positions

Is Ecumenism a Heresy? What Do the Fathers and Saints Say?

INTRODUCTION

The 20th and 21st centuries are marked by great changes in the Christian world: dialogues between confessions, movements for “unity,” the development of interreligious relations, and a general perception that theological differences are “secondary.” These tendencies have taken institutional form through the movement of Ecumenism.

The problem, however, is not dialogue in itself, but the theological worldview that lies hidden beneath modern Ecumenism: a secular, anthropocentric understanding of “unity” that has no relation to the ecclesiological ethos of Orthodoxy.

This study aims to answer the following questions:

• What is Ecumenism in reality?

• What are its methods and traps?

• What is the Orthodox Patristic position?

• Is Ecumenism a heresy, and why do the Fathers call it a “pan-heresy”?

• How should a believer stand with discernment before it?

1. What Is Ecumenism? Definition and Theological Framework

1.1. Ecumenism as a Movement

Ecumenism is the international movement that aims at the union of all Christian confessions—and often of all religions—through:

• theological dialogue

• joint statements

• common prayers

• cooperation on social issues

• acceptance that no “church” fully possesses the truth

The basic idea of Ecumenism is that the Church of Christ no longer exists as a concrete historical reality, but as a “dispersed” unity within all Christian denominations.

This directly contradicts the Creed:

“In One, Holy, Catholic, and Apostolic Church.”

Ecumenism presupposes that this “One Church” no longer exists, because supposedly it was lost in history.

1.2. Ecumenism as a Theological Theory

Ecumenism is not merely dialogue. It is a new ecclesiological theory with the following characteristics:

• Branch Theory

• The Church is supposedly a tree with many “branches” (Orthodoxy, Papism, Protestantism).

• Theory of “Partial Truth”

• No confession has the whole truth—each has “part” of it.

• Flattening of Dogmatic Differences

• Dogmas are treated as “historical developments” and not as revelation of the Holy Spirit.

• Replacing Grace with Psychological “Unity”

• Spiritual unity is replaced by diplomatic, anthropocentric understanding.

• Inter-Christian and Interreligious Common Prayers

• Joint prayers with heretics and non-Christians are legitimized as a “witness of love.”

These ideas are unknown to the Fathers and are theologically refuted by the Ecumenical Councils.

2. Historical Roots of Ecumenism

2.1. The Birth of the Movement (19th–20th Century)

Ecumenism arose mainly from the Protestant world, where the continual fragmentation of denominations created a need for external “unity.” It began with:

• the World Missionary Conference in Edinburgh (1910)

• the creation of the World Council of Churches (WCC) in 1948

• the interreligious dialogue of the 20th century

The Orthodox Church participated in certain dialogues, but never accepted ecumenistic theories.

2.2. The Western Theological Crisis

Ecumenism is the fruit of:

• Protestant relativization of truth

• Papal administrative and anthropocentric theology

• Secular philosophy of the New Age

• Political globalization

St. Justin Popovich writes:

“Ecumenism is the common name for the pseudo-churches of the West… and the pan-heresy of the 20th century.”

That is, Ecumenism is the “coalescing” of all old and new heresies.

3. Why Is Ecumenism Considered by Many Fathers to Be a Heresy?

3.1. Definition of Heresy

Heresy is:

• alteration of the faith

• falsification of the dogmas

• denial of the exclusivity of the One Church

Ecumenism includes all of these.

3.2. Denial of the Uniqueness of the Church

The greatest deviation of Ecumenism is that it denies the uniqueness of the Orthodox Church as the One Church of Christ.

No Father accepts this ecclesiological leveling.

St. Gregory the Theologian writes:

“There are not two faiths, but one; not two baptisms, but one; not two Churches, but one.”

3.3. Communion with Heresies Is Forbidden by Fathers and Councils

The Apostolic Canons and the Ecumenical Councils forbid:

• common prayers

• concelebrations

• joint worship

• acceptance of the mysteries (sacraments) of heretics

St. Theodore the Studite says:

“Communion with heretics is communion with darkness.”

The 15th Canon of the First-Second Council (Constantinople, 861) teaches:

“Clergy who break communion with bishops who openly preach heresy, not only are not to be condemned, but are to be praised.”

3.4. St. Justin Popovich and the Term “Pan-Heresy”

St. Justin explains that:

• Ecumenism contains elements of all heresies

• It fights against the uniqueness of Christ

• It promotes human union instead of theological unity

• It flattens the very notion of truth

For this reason he calls it a “pan-heresy.”

4. The Methods and Traps of Ecumenism

4.1. The Strategy of “Gradual Concessions”

Ecumenism does not operate by direct confrontation with the faith. It is promoted gradually through:

• common prayers

• joint statements

• mixed commissions

• “recognition of mysteries”

• joint pastoral activity

• acceptance that “we are sister churches”

• final dogmatic leveling

This tactic is analyzed by St. Mark of Ephesus, who said at Florence:

“Nothing is so small in matters of faith; a small concession becomes a great fall.”

4.2. The Trap of “Love without Truth”

Ecumenism presents unity as “love,” but:

• love without truth is false love

• love without right doctrine is deception

• unity cannot be imposed by political means

St. John the Theologian warns:

“Do not say ‘rejoice’ to the heretics; you share in their evil works.” (Compare 2 John 10–11)

4.3. The Trap of “Dialogue without Limits”

Dialogue is permitted when its aim is:

• return

• repentance

• confession of the faith

But it is not acceptable when:

• it reduces Orthodoxy to “one church among others”

• it overlooks dogmatic differences

• it equates heresies with the truth

• it leads to common worship

The saints did not refuse dialogue, but they never falsified the truth.

4.4. The Trap of Syncretism

Syncretism = mixing of religions.

Ecumenism opens the way for:

• common prayers with Roman Catholics

• joint ceremonies with Protestants

• interfaith common prayers

• religious minimalism

This syncretism was already condemned in the Old Testament:

“You shall make no covenant with the nations” (cf. Ex. 34:15).

5. The Orthodox Attitude toward Ecumenism

5.1. The Historical Stance of the Church

The Church has taken part in dialogues, but:

• never accepted the branch theory

• never flattened dogma

• never equated mysteries (sacraments)

The saints Mark of Ephesus, Gregory Palamas, and Theodore the Studite remain models.

St. Mark of Ephesus said after the false union of Florence:

“The Latins are not only schismatics, but heretics.”

5.2. True Orthodox Unity

Unity does not come:

• through diplomacy

• through compromise

• through concessions

Unity comes only:

• “in truth”

• “in the Holy Spirit”

• “in repentance”

St. Maximus the Confessor states:

“The Church is the exactness of the truth.”

5.3. The Responsibility of the Faithful and the Clergy

Resistance to Ecumenism is not:

• political activism

• fanaticism

• division

It is confession of faith.

The 15th Canon of the First-Second Council clearly states that it is permitted to cease commemorating bishops who preach heresy “boldly and publicly.”

6. What Do the Contemporary Saints Tell Us?

6.1. St. Paisios the Athonite

St. Paisios was completely clear:

“Ecumenism is one of the greatest evils of our time.”

He also said:

“Love without truth is the devil transformed into an angel of light.”

6.2. St. Porphyrios of Kavsokalyvia

He said:

“The Church does not unite with heresy. Only through repentance does unity come.”

He was gentle as a person, but unshakable in the faith.

6.3. St. Justin Popovich

The “patriarch” of modern Orthodox theology writes:

“Ecumenism is the pan-heresy, because it claims that there is no One Church.”

For Justin, Ecumenism is:

• denial of the God-man (Theanthropos)

• anthropocentric ecclesiology

• spiritual suicide

6.4. St. Philaret of New York

He said:

“The Orthodox Christian who accepts that there are other ‘churches’ denies Christ.”

7. Is Ecumenism a Heresy?

7.1. Theological Answer

Yes, Ecumenism—as a theory—is a heresy, because it:

• denies the uniqueness of the Church

• falsifies ecclesiology

• undermines the Mysteries (sacraments)

• equates truth with error

7.2. Patristic Answer

The Fathers:

• do not recognize “churches” outside Orthodoxy

• forbid common prayers

• condemn syncretism

• recognize only the Orthodox Church as the Body of Christ

7.3. Conciliar Answer

The Ecumenical Tradition (1st–7th Councils):

• condemns every heresy

• defines the uniqueness of the Church

• forbids communion with heretics

8. Conclusion

• Ecumenism is not simply dialogue; it is a new ecclesiological heresy. The Fathers regard it as a “super-heresy” and a pan-heresy, because it corrodes the very foundation of the faith: the uniqueness of the Church.

• Its methods are gradual, worldly, and dangerous.

• Orthodoxy safeguards the truth not with fanaticism, but with love that is founded on dogma.

• The saints of our times speak with one voice: beware of Ecumenism.

• The believer must remain within the Church, in truth, with discernment and humility.

St. Mark of Ephesus said:

“There was only one word—and that one was right.”

• The Church has one truth.

• Truth is not divided.

• Truth is not compromised.

• Truth saves