How to Treat the Heterodox
A Small Compilation in Support of Charity and Compassion
The Blessed Father Seraphim (Rose) of Platina
A few years before he died, Fr. Seraphim received a letter from an African-American
woman who, as a catechumen learning about Orthodoxy, was struggling to understand
the uncharitable attitude that some Orthodox Christians showed to those outside
the Church, an attitude which reminded her of how her own people had been treated.
I am deeply troubled, this woman wrote, as to how Orthodoxy views
what the world would call Western Christians, i.e., Protestants and Roman Catholics.
I have read many articles by many Orthodox writers, and a few use words like Papists,
etc., which I find deeply disturbing and quite offensive. I find them offensive
because as a person of a race which has been subjected to much name-calling I despise
and do not wish to adopt the habit of name-calling myself. Even heretic
Where do I stand with my friends and relatives? They do not know about Orthodoxy
or they do not understand it. Yet they believe in and worship Christ.
to treat my friends and relatives as if they have no God, no Christ?
I call them Christians, but just ones who do not know the true Church?
When I ask this question, I cannot help but think of St. Innocent of Alaska
as he visited the Franciscan monasteries in California. He remained thoroughly Orthodox
yet he treated the priests he met there with kindness and charity and not name-calling.
This, I hope, is what Orthodoxy says about how one should treat other Christians.
This womans quandary was actually fairly common to people coming into the
Orthodox Faith. Now nearing the end of his short life and having thrown off his
youthful bitterness, Fr. Seraphim answered as follows:
I was happy to receive your letterhappy not because you are confused about
the question that troubles you, but because your attitude reveals that in the truth
of Orthodoxy to which you are drawn you wish to find room also for a loving, compassionate
attitude to those outside the Orthodox Faith.
I firmly believe that this is indeed what Orthodoxy teaches
I will set forth briefly what I believe to be the Orthodox attitude towards non-Orthodox
1. Orthodoxy is the Church founded by Christ for the salvation of mankind, and therefore
we should guard with our life the purity of its teaching and our own faithfulness
to it. In the Orthodox Church alone is grace given through the sacraments (most
other churches dont even claim to have sacraments in any serious sense). The
Orthodox Church alone is the Body of Christ, and if salvation is difficult enough
within the Orthodox Church, how much more difficult must it be outside the Church!
2. However, it is not for us to define the state of those who are outside the Orthodox
Church. If God wishes to grant salvation to some who are Christians in the best
way they know, but without ever knowing the Orthodox Churchthat is up to Him,
not us. But when He does this, it is outside the normal way that He established
for salvationwhich is in the Church, as a part of the Body of Christ. I myself
can accept the experience of Protestants being born-again in Christ;
I have met people who have changed their lives entirely through meeting Christ,
and I cannot deny their experience just because they are not Orthodox. I call these
people subjective or beginning Christians. But until they
are united to the Orthodox Church they cannot have the fullness of Christianity,
they cannot be objectively Christian as belonging to the Body of Christ and receiving
the grace of the sacraments. I think this is why there are so many sects among themthey
begin the Christian life with a genuine conversion to Christ, but they cannot continue
the Christian life in the right way until they are united to the Orthodox Church,
and they therefore substitute their own opinions and subjective experiences for
the Churchs teaching and sacraments.
About those Christians who are outside the Orthodox Church, therefore, I would say:
they do not yet have the full truthperhaps it just hasnt been revealed
to them yet, or perhaps it is our fault for not living and teaching the Orthodox
Faith in a way they can understand. With such people we cannot be one in the Faith,
but there is no reason why we should regard them as totally estranged or as equal
to pagans (although we should not be hostile to pagans eitherthey also havent
yet seen the truth!). It is true that many of the non-Orthodox hymns contain a teaching
or at least an emphasis that is wrongespecially the idea that when one is
saved he does not need to do anything more because Christ has done it
all. This idea prevents people from seeing the truth of Orthodoxy which emphasizes
the idea of struggling for ones salvation even after Christ has given it to
us, as St. Paul says: Work out your own salvation with fear and trembling [Phil.
2:12]. But almost all of the religious Christmas carols are all right, and they
are sung by Orthodox Christians in America (some of them in even the strictest monasteries!).
The word heretic (as we say in our article
on Fr. Dimitry Dudko) is indeed used too frequently nowadays. It has a definite
meaning and function, to distinguish new teachings from the Orthodox teaching; but
few of the non-Orthodox Christians today are consciously heretics, and
it really does no good to call them that.
In the end, I think, Fr. Dimitry Dudkos attitude is the correct one: We should
view the non-Orthodox as people to whom Orthodoxy has not yet been revealed, as
people who are potentially Orthodox (if only we ourselves would give them a better
example!). There is no reason why we cannot call them Christians and be on good
terms with them, recognize that we have at least our faith in Christ in common,
and live in peace especially with our own families. St. Innocents attitude
to the Roman Catholics in California is a good example for us. A harsh, polemical
attitude is called for only when the non-Orthodox are trying to take away our flocks
or change our teaching.
As for prejudicesthese belong to people, not the Church. Orthodoxy does not
require you to accept any prejudices or opinions about other races, nations, etc.
From "Pastoral Guidance", Chapter 84 of Father
Seraphim Rose: His Life and Works.
+ + +
St. Silouan the Athonite
Father Silouan’s attitude towards those who differed from him was characterised
by a sincere desire to see what was good in them, and not to offend them in anything
they held sacred. He always remained himself, he was utterly Convinced that ‘salvation
lies in Christ-like humility’, and by virtue of this humility he strove with his
whole soul to interpret every man at his best. He found his way to the heart of
everyone to his capacity for loving Christ.
I remember a conversation he had with a certain Archimandrite who was engaged in
missionary work. This Archimandrite thought highly of the Staretz and many a time
went to see him during his visits to the Holy Mountain. The Staretz asked him what
sort of sermons he preached to people. The Archimandrite, who was still young and
inexperienced gesticulated with his hands and swayed his whole body, and replied
excitedly, ‘I tell them, Your faith is all wrong, perverted. There is nothing right,
and if you don’t repent, there will be no salvation for you.’
The Staretz heard him out, then asked, ‘Tell me, Father Archimandrite, do they believe
in the Lord Jesus Christ, that He is the true God?’
‘Yes, that they do believe.’
‘And do they revere the Mother of God?’
‘Yes, but they are not taught properly about her.’
‘And what of the Saints?’
‘Yes, they honour them but since they have fallen away from the Church, what saints
can they have?’
‘Do they celebrate the Divine Office in their churches? Do they read the Gospels?’
‘Yes, they do have churches and services but if you were to compare their services
with ours—how cold and lifeless theirs are!’
‘Father Archimandrite, people feel in their souls when they are doing the proper
thing, believing in Jesus Christ, revering the Mother of God and the Saints, whom
they call upon in prayer, so if you condemn their faith they will not listen to
you ... But if you were to confirm that they were doing well to believe in God and
honour the Mother of God and the Saints; that they are right to go to church, and
say their prayers at home, read the Divine word, and so on; and then gently point
out their mistakes and show them what they ought to amend, then they would listen
to you, and the Lord would rejoice over them. And this way by God’s mercy we shall
all find salvation ... God is love, and therefore the preaching of His word must
always proceed from love. Then both preacher and listener will profit. But if you
do nothing but condemn, the soul of the people will not heed you, and no good will
come of it.’
From Saint Silouan the Athonite, by Archimandrite Sophrony (Sakharov) (Essex,
England: Stavropegic Monastery of St. John the Baptist, 1991), pp. 63-65.