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Theological Position · A Loving but Honest Examination

Ecumenism

A prayerful and honest examination of the modern ecumenical movement — its premises, its history, its canonical difficulties, and the Orthodox theological response — for every sincere inquirer. Written with love for all Christians, including those with whom we differ.

"The union of the churches is not achieved through compromise of the truth." — St. Nektarios of Aegina

St. Catherine of Mandra

This page is written in memory of St. Catherine of Mandra (†1927) — martyred for refusing to surrender her priest.

The word "ecumenism" derives from the Greek οἰκουμένη — the inhabited world (literally "the inhabited earth"). In its original Orthodox use, "ecumenical" (οἰκουμενικός) meant universal: an Ecumenical Council was one whose authority was recognized throughout the whole Church. The Seven Ecumenical Councils are called ecumenical in this sense — they bind all Orthodox Christians because they express the mind of the whole Church.

In its modern sense, however, "ecumenism" refers to something quite different: the 20th-century movement to achieve visible unity among separated Christian bodies — Roman Catholics, Protestants of all varieties, Anglicans, and Orthodox — on the assumption that they all belong, in some sense, to the one Church of Christ. The World Council of Churches (WCC), founded in Amsterdam in 1948, is its primary institutional expression.

The Orthodox concern about this movement is not a rejection of charitable relations with non-Orthodox Christians, nor a claim that God's mercy cannot reach beyond our full understanding. It is a specific theological observation: the modern ecumenical movement, in its institutional form, rests on an understanding of the Church that differs from how the Orthodox Church has always understood herself — and this difference, however uncomfortable to name, matters deeply for what Christian unity actually means.

"Ecumenism is the common name for the pseudo-Christianity of the pseudo-churches of Western Europe. Within it is the heart of European humanism, with papism as its head. All these pseudo-Christianities, all these pseudo-churches are nothing other than heresies."

— St. Justin Popovich of Serbia (†1979), Orthodox Church and Ecumenism
Quick Reference

Key Canons on Heresy & Common Prayer

Apostolic Canon 10Forbids praying even privately with an excommunicated person.
Apostolic Canon 45Bishops, priests or deacons who pray with heretics are to be excommunicated; if they permit heretics to perform clerical acts, they are to be deposed.
Apostolic Canon 65Clergy or laity who enter the synagogue of Jews or heretics to pray are to be deposed.
Canon 33, Council of Laodicea (4th c.)Forbids joining in prayer with heretics or schismatics.
Canon 7, Second Ecumenical CouncilPrescribes different modes of reception for different categories of heretics — none involves simply acknowledging their existing sacramental standing as sufficient.
Canon 95, Council in Trullo (692)Details the reception of various heretics, specifying which must be baptized, which chrismated, and which received by profession of faith — preserving the principle that all must be received.
Canon 2, Second Ecumenical CouncilProhibits bishops from exercising authority beyond their own territory — the canonical basis against ethnophyletist jurisdiction.
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Under the omophorion of the Church of the True Greek Orthodox Christians of Greece — the faithful who, since 1924, have held the ancestral Julian Calendar and the apostolic Faith unaltered, in canonical continuity with the pre-innovation Orthodox Church.

Holy New Martyr Catherine of Mandra

Holy New Martyr Catherine of Mandra

In Memory · †November 15/28, 1927

Saint Catherine of Mandra — First Martyr of the Old Calendar Struggle

In November 1927, three years after the Greek hierarchy imposed the Revised Calendar, police surrounded a church in Mandra, Attica, on the orders of the new-calendar Archbishop of Athens — to arrest the faithful's Old Calendar priest. Catherine Routis, a 27-year-old mother of two, formed a human wall with the other pious women. When a policeman raised his rifle-butt to strike Father Christopher, Catherine covered him with her body. She received the mortal blow to the back of her head. She died seven days later, whispering "Most Holy Theotokos…" Her last note to her husband asked him to care for their children — one four years old, the other a few months old.

A mother of two, aged 27, who shielded her priest with her own body and received the blow meant for him.

Glorified as a saint by the Holy Synod of the Church of the True Greek Orthodox Christians of Greece, September 6/19, 2014.

Read her full martyrdom →

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