Question on Anathemas

TheLostCoin

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The Orthodox Church has historically issued anathemas from Bishops; and for those who don’t know, “anathema” means “cursed,” and has likely origins from Saint Paul when he said “if we, or an angel from heaven, should preach a gospel different than what we have preached to you, let him be cursed.”

The question I have is an Orthodox understanding of what exactly this means when the Church pronounces such a Judgment.

Although it seems obvious that the Church is cursing people who obstinately hold to false doctrines, when they issue an anathema to a person, are they making an absolute statement to the person’s state of their soul, with no doubt as to whether or not they will end up in Hell, or are they making a declaration of simply manifest behavior of high potential probability?

For instance, the Orthodox Church anathematized Severus of Antioch, a Saint in the Oriental Orthodox Church, for heresy. Does this mean that the Orthodox Church firmly believes Severus is burning in Hell, or is it just the alleged self-professed doctrine and his perceived behavior that would likely lead him to burning in Hell?
 
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Orthodoxy
The Orthodox Church distinguishes between epitemia (penances) laid on a person, one form of which is "separation from the communion of the Church" (excommunication). and anathema. While undergoing epitemia, the person remains an Orthodox Christian, even though their participation in the mystical life of the church is restricted; but those given over to anathema are considered completely torn from the Church until they repent.[11] Epitemia, or excommunication, is normally limited to a specified period of time — though it always depends on evidence of repentance by the one serving the penance. The lifting of anathema, however, depends solely on the repentance of the one condemned. The two causes for which a person may be anathematized are heresy and schism. Anathematization is only a last resort, and must always be preceded by pastoral attempts to reason with the offender and bring about their restoration.

For the Orthodox, anathema is not final damnation. God alone is the judge of the living and the dead, and up until the moment of death repentance is always possible. The purpose of public anathema is twofold: to warn the one condemned and bring about his repentance, and to warn others away from his error. Everything is done for the purpose of the salvation of souls.

On the First Sunday of Great Lent—the "Sunday of Orthodoxy"—the church celebrates the Rite of Orthodoxy, at which anathemas are pronounced against numerous heresies. This rite commemorates the end of Byzantine Iconoclasm—the last great heresy to trouble the church (all subsequent heresies—so far—merely being restatements in one form or another of previous errors)—at the Council of Constantinople in 843. The Synodicon, or decree, of the council was publicly proclaimed on this day, including an anathema against not only Iconoclasm but also of previous heresies. The Synodicon continues to be proclaimed annually, together with additional prayers and petitions in cathedrals and major monasteriesthroughout the Eastern Orthodox Churches. During the rite (which is also known as the "Triumph of Orthodoxy"), lections are read from Romans 16:17–20, which directs the church to "...mark them which cause divisions and offenses contrary to the doctrine you have learned, and avoid them. For they … by good words and fair speeches deceive the hearts of the simple," and Matthew 18:10–18, which recounts the parable of the Good Shepherd, and provides the procedure to follow in dealing with those who err:



After an ektenia (litany), during which petitions are offered that God will have mercy on those who err and bring them back to the truth, and that he will "make hatred, enmity, strife, vengeance, falsehood and all other abominations to cease, and cause true love to reign in our hearts…", the bishop (or abbot) says a prayer during which he beseeches God to: "look down now upon Thy Church, and behold how that, though we have joyously received the Gospel of salvation, we are but stony ground.[12] For the thorns[13] of vanity and the tares[14] of the passions make it to bear but little fruit in certain places and none in others, and with the increase in iniquity, some, opposing the truth of Thy Gospel by heresy, and others by schism, do fall away from Thy dignity, and rejecting Thy grace, they subject themselves to the judgment of Thy most holy word. O most merciful and almighty Lord … be merciful unto us; strengthen us in the right Faith by Thy power, and with Thy divine light illumine the eyes of those in error, that they may come to know Thy truth. Soften the hardness of their hearts and open their ears, that they may hear Thy voice and turn to Thee, our Saviour. O Lord, set aside their division and correct their life, which doth not accord with Christian piety. … Endue the pastors of Thy Church with holy zeal, and so direct their care for the salvation and conversion of those in error with the spirit of the Gospel that, guided by Thee, we may all attain to that place where is the perfect faith, fulfillment of hope, and true love …." The protodeacon then proclaims the Synodicon, anathematizing various heresies and lauding those who have remained constant in the dogma and Holy Tradition of the Church.
 
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ArmyMatt

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for Severus, I think the outlook is bleak. the man did affirm heresy (and no, he wasn't anathema for refusing Chalcedon. his anathema is for other reasons).

for Origen or Theodore of Mopsuestia, they died at peace with the Church so it might not be as bleak as they were not in open rebellion. that said, their anathemas are correct and they both are heretics.
 
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AMM

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for Severus, I think the outlook is bleak. the man did affirm heresy (and no, he wasn't anathema for refusing Chalcedon. his anathema is for other reasons).
Why was he anathematized?


And isn't St Augustine an example of this (albeit one who was canonized)? He taught false things, and some of his views can be considered heretical. But because of his repentance, he is a saint? So someone could be anathematized and a heretic and (hypothetically) live a penitent life that leads to sainthood?
 
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ArmyMatt

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Why was he anathematized?


And isn't St Augustine an example of this (albeit one who was canonized)? He taught false things, and some of his views can be considered heretical. But because of his repentance, he is a saint? So someone could be anathematized and a heretic and (hypothetically) live a penitent life that leads to sainthood?

Severus was anathema for monoenergism and monothelitism (which are arguments some against us, that our belief in two Wills and Operations in Christ is Nestorian). simply teaching false things doesn't make one a heretic.

but no, no one is both a heretic and a saint.
 
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