Плоды экуменического древа. Экуменическое движение в экклезиологическом аспекте

In this case there is as well an essence of a catholic spirit, which displays itself as a symptom of ill rapture — «joy» of being thrilled by oneself. Though the orthodox teaching announces: «Don't make up raptures for yourself, don't drive into motion your nerves, do not enflame yourself by material things, by your own blood. The sacrifice favorable for God is a contrite heart, a broken spirit. God would turn away with anger from a sacrifice offered with self-conceit, with a high and proud opinion of oneself, even let it be a whole burnt offering» ³².

The Most Reverend Anthony often calls praying a «meeting» or a «journey», carrying away the reader with his erudition in different spheres of non-orthodox denomination, but such dangerous stroll can end up for many of the readers with an unpleasant encounter with a psychiatrist, for leads not to contrition, but to devilish pride, which His Eminence, following the suit of J. Bemanos³³, suggests offering to God³⁴. Though pride is hated both by God and people and is criminal against the both³⁵ — says the Holy Scripture. God expects only repentance from us, a broken and a contrite heart³⁶. Son, give me your heart³⁷, — says God, — heart but not pride. It's a pity, but His Eminence sympathizes with heretic Bemanos.

Religious mosaic of ecumenism

Besides the catholics — French jesuit Bernanos, J. Danielu general Morris d'Elbo, The Most Reverend Anthony cites protestant false teachers as well. For instance, he encloses extracts from the works of the writer C.S. Lewis³⁹, a member of Anglican Church. The history of his turning to God is described in his book «Overtaken by joy», and on reading the one, you can understand by whom was overtaken poor Lewis. Unfortunately, the root of this devilish joy can be found in the works of The Most reverend Anthony as well, who wouldn't even stop at using the heretic protestant translation of Bible⁴⁰, made by a Scotsman R. Moffat⁴¹. This translator claimed that Logos — the Son of God — was only «divine», in other words less than God Father. Though such translation is an evident corruption of the dogma about Christ. «Those belittling the Only-begotten Son of God abuse God, — wrote St. Athanasious the Great, — and having a false idea about imperfection, being unfair to call Him imperfect, make themselves worthy of the most severe punishment... and shall not receive forgiveness of sins neither in this century nor in the future one»⁴².

Any heresy is a blasphemy against the Holy Spirit. Especially, the Roman Catholicism, which in fact has belittled the Face of Holy Spirit into a serving energy, posesable equally by both the Father and the Son (filioque). The word «heresy» itself is in no way abusive, as it is introduced by contemporary apostates-ecumenists, who are trying to corrupt the meaning of it as well as announce those who expose in heresy as the ones having no love. But the exposure of a heretic and his turning to truth is the act of real love.

Thus, Bishop Nicodemus Dalmatian and Istrian in his commentary to the 45-th Apostles' Rule, which forbids to pray with heretics, writes: «Under communication in praying, or as it runs in the rule σννενξάμενον μόνον (the one who will only be praying), according to Valsamon's words, while interpreting the rule we should not only understand the forbiddance to a bishop and other clerics to pray in church with heretics for they are subject to ejection due to the 46-th Apostles' Rule for the occurrence, and for admitting heretics to serve as clerics, but the words σννενξάμενον μόνον we should understand as those "carrying out mere communication" (άπλώς κοινωνήσαι) and "regarding leniently the prayer of a heretic" (ήμερώτερον διατεθήναι έπι τη εύχη του αιρετικού), as worthy of disgust, should be kept away from... The Rules aim not only at protecting the orthodox from being infected by heretic spirit, but at protecting them from being indifferent to faith and to the Orthodox Church — something, which can easy occur within close communication with heretics in the matters of faith. Such attitude, nevertheless, does not contradict the spirit of Christian love and tolerance, which distinguishes the Orthodox Church, for there is a huge difference whether to bear having the stray in faith, awaiting for their free-willed conversion, maybe even insisting on it, living with them in civil interaction, or fall without regard into religious interaction, since the latter means that not only we try to converse them into Orthodoxy, but do hesitate in it ourselves».

«Bearing the name of heretics should be those, who accept our sacrament (μυστήριον), — it is said in the Synthagmum of Athens, — but in some parts of dogmas sin and do not accord with the orthodox (διαφερομένους τοίς όρθόδοξοις)»⁴³.