"The grave sin of schism." Article by Metropolitan Alexander of Astana and Kazakhstan

The concept of "schism", "division", in Greek - "schism", is found in the Holy Scriptures of the New Testament. The text from the first epistle of the Apostle Paul to the Corinthians is well known: " I appeal to you, brothers and sisters,[a] in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought" (1 Cor. 1:10). The given fragment contains one of the most vivid calls in the New Testament for the preservation of unity among members of the church community.

The ever-memorable professor of the St. Petersburg Theological Academy, Archimandrite Iannuariy (Ivliev), drew attention to the fact that initially, in everyday life, the word "schism" was used to refer to a hole in a veil, in outer clothing, for example, in a traveling cloak. A person who puts on such a torn coat will not only fail to protect himself from the weather, but will also become an object of ridicule for those around him. So any community that has separated from the Church loses its saving functions - it can no longer testify to humanity about peace, call people to love and harmony. Schisms and divisions have a detrimental effect on the educational activities of the Church, interfere with the implementation of the command of the Divine Teacher to carry the good news to all nations, "even to the ends of the earth" (Acts 1:8). Reading the lines of the New Testament, we see that the topic of church divisions was acute and painful from the first years of the existence of the Church of Christ. The content of the aforementioned epistle shows that already in the 50s, that is, during the period of its writing, several groups were formed in Corinth, each of which claimed that it professed true Christianity. The Apostle objects to both. He claims that a person who has been baptized and has become a member of the Church belongs only to the Lord and to no one else. Any, even the most authoritative leaders of church communities remain only servants of Christ. The Church is filled with the gifts of the Holy Spirit, there are various types of service in It, at all times It has been famous for its bright and talented figures. But none of them can and has no right to replace Its Divine Founder. The most authoritative spiritual father, preacher or administrator should not overshadow the Lord Jesus Christ. It is not man who saves, but the grace of the Holy Spirit, acting within the fence of the Orthodox Church through the Sacraments, which are performed by lawfully appointed clergy. Make every effort to keep the unity of the Spirit through the bond of peace (Eph. 4:3) has always been the most important task of every Christian community. The value of the above text of the Holy Scripture is also due to the fact that it reveals a serious psychological basis for all schisms - it speaks of human pride, expressed in the desire to dominate and rule. Apostle Paul in his other epistle, to the Romans, quite clearly speaks of the spiritual and moral basis of schism, calling those who cause divisions and temptations, ministers of the belly, who by flattery and eloquence deceive the hearts of the simple (Rom. 16:17).

The problem of divisions and schisms is studied within the framework of the section of dogmatic theology, which is called "ecclesiology" - the doctrine of the Church.
A lot has been said about the Church in the Holy Scripture and Tradition. Ecclesiology is closely connected with the doctrine of salvation - soteriology. These two theological sciences are revealed one in the light of the other, and in the consideration of doctrinal and canonical issues, there is a surprising agreement between the Scripture and the works of the Holy Fathers. The main idea, which is expressed both directly and through vivid, memorable metaphors, invariably remains the assertion that salvation, as a complete union with God – deification, “theosis”, is possible only in the Church, and does not exist in any way outside of It.

The Lord Jesus Christ compares the unity of believers in the Church with Himself to the unity of a vine and its branches. The Savior clearly warns: "If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned" (John 15:6). The Gospel teaches that members of the Church who first joined Her through the sacrament of Baptism and then left Her are cut off from the Body of Christ, are deprived of the life-giving currents of God's grace, and perish and decay.

The work of Saint Cyprian of Carthage (†258), the treatise "On the Unity of the Church", is important for understanding Orthodox ecclesiology. It contains the famous saying: "He can no longer have God as his Father who does not have the Church as his mother." Saint Cyprian, speaking about the Church, uses the well-known biblical image of Noah's Ark. Following him, this comparison is used by another great teacher of Orthodoxy - Saint John Chrysostom (†407): "As the ark saved those in the sea, so the Church saves all who wander, but the ark only saved, while the Church does something more, for example, the ark took in the speechless - and saved them speechless, the Church accepted foolish people and not only saves them, but also transforms them" (Conversation on Lazarus, VI). Patristic tradition draws a parallel between the events of the Old Testament and the New Testament - only in Noah's Ark could one avoid destruction from the Great Flood and only in the Church is it possible to receive eternal salvation. In the light of such ecclesiology, the deep concern of the fathers and teachers of the Orthodox Church regarding the catastrophic consequences of any schisms and divisions becomes understandable. Not only does deviation from the purity of faith, what is commonly called heresy, lead to a disastrous break with the Church. Schism also leads to actual falling away from the Church. The already mentioned Saint John Chrysostom, comparing the divisions that occur in the Church with heresy, asserts that "schism is no less an evil than heresy." The statement of Saint Cyprian of Carthage that schism "is such a grave sin that the blood of martyrs cannot atone for it" has become a textbook example.

Here is a fundamental definition for understanding the teaching on the Church by Saint Basil the Great (†379): "Therefore they (the ancient fathers) called some things heresies, some schisms, and some unauthorized gatherings. Heresies - in the case when some have completely rejected and become alien to the faith itself; schisms - if they differ with others in opinions on some ecclesiastical reasons and such questions that can be resolved; and unauthorized gatherings were called those gatherings that are made up of priests or bishops who have left obedience and illiterate people" (Rule 1 of St. Basil the Great). This most important canonical document allows not only to qualify all cases of falling away from the Church, but also to outline the paths to reunification with Her. Those who have fallen into obvious heresy, condemned by Church Councils, can be reconverted to the Orthodox faith and accepted into the Church only through chrismation or even through Baptism. Those who have deviated into schism and left obedience are accepted into the Church through Repentance. Of course, it is easier to heal a schism than to return a heretic to the purity of faith. But this fact should not lead to the conclusion that heresy and schism are fundamentally different, incomparable phenomena, and that the sin of heresy is much more serious than the sin of schism. A careful canonical and historical analysis shows that this is far from the case. Saint Cyprian writes: "Can one who does not adhere to the unity of the Church think that he is preserving the faith?"

How does a schism begin and how is it expressed externally? The canonical tradition of the Orthodox Church says that the process of schism begins in the event that "any priest, bishop or metropolitan dares to break communion with his patriarch and does not extol his name at the Divine sacrament according to the definite and established rite" (Rule 15 of the Two-Second Council of Constantinople of 861). From this we see that schism is expressed in disobedience to the hierarchy and in the rupture of Eucharistic communion. The greatest canonist of the early 20th century, the confessor Bishop Nikodim (Milash; † 1915) speaks about it in the following way: “A schism consists in the refusal of some people to obey the lawful hierarchy. For a schism, the canonical rules subject clergy to excommunication, and laymen who follow the schism to excommunication.” Thus, a schism is the sin of disobedience to the will of the hierarchy, the trampling of the hierarchical rules established by God in the Church. The famous theologian and historian of the 20th century, Archpriest George Florovsky († 1979), calls a schism a loss and denial of conciliarity. “The spirit of schism is the direct opposite of churchliness,” says the scholar.

His Holiness Patriarch Kirill of Moscow and All Rus' points out a significant consequence of the schism – the destruction of love commanded by Christ, the main Gospel virtue. “The Church is called to be the place where people gain the experience of love and the experience of unity. Where there is division, there is no love… What kind of preaching of love can there be, where is Christ, if for the sake of private interests, one way or another understood goals and objectives of the worldly order, the foundation of human existence is destroyed, love is destroyed and trampled upon by human malice?” – our Primate asks the question fairly and clearly.

On the canonical territory of the Russian Orthodox Church, His Holiness the Patriarch of Moscow and All Rus', the Council of Archpastors and the ruling bishops have legitimate ecclesiastical authority. On important disciplinary issues, the bishop, as a rule, makes decisions based on the conclusions and recommendations of the diocesan church court. Of course, the court may be imperfect, and the bishop may make a mistake. But a clergyman or layman may disagree with the decision of the church authorities. The Canonical Statute of the Russian Orthodox Church provides for mechanisms that allow a cleric or layman to seek a review of the case and the cancellation of the ruling archpastor's decision. Often, the General Church Court cancels the decisions of diocesan courts. But a cleric or layman must perform all of his actions exclusively in a legal manner, remaining within the church-canonical field. If he neglects these canonical rules, he automatically takes the path of schism, and in fact, renounces the Church.

Every time the hierarchy addresses those who transgress the God-established boundaries of church canons, following the gospel behavior of the Savior: "If thy brother sin against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast gained thy brother: "But if he will not hear them, take with you one or two more, that by the mouth of two or three witnesses every word may be established. But if he will not hear them, tell it to the church. And if he will not hear them even to the church, let him be to you as a heathen man and a publican" (Matthew 18:15-17). The enemies of Orthodoxy maliciously try to discredit the activity of church courts, but the hierarchy, taking canonical measures against those who have fallen into schism, in the words of St. Gregory the Theologian, seek "not victory, but the return of the brothers, separation from whom torments us." Since apostolic times, a doctrinal norm has been proclaimed, clearly set forth in the 39th Apostolic Canon: "Let presbyters and deacons do nothing without the will of the bishop. For the Lord's people are entrusted to him, and he will give an account of their souls." Saint Ignatius the God-Bearer (†112) writes about this inseparable spiritual and canonical connection of clergy and laity with the bishop: “For those who are God’s and Jesus Christ’s are with the bishop.”

A cleric who separates from his bishop commits not only the sin of self-will and self-will, but also perjury. Before ordination to the holy orders, the future clergyman – deacon or priest – takes the ordination oath, which contains the following words: “I promise and swear before Almighty God and His Holy Cross and the Gospel that I will strive in every way to serve in accordance with the word of God, with the rules of the church and the instructions of the hierarchy. I will not enter into prayerful and canonical communion with persons who do not belong to the Orthodox Church, who are in schism. Do not take part in any political parties, movements or actions. Do not leave the place of service to which you have been assigned without the will of your Archpastor, and do not move anywhere without permission." The 25th Apostolic Canon states: "A bishop, or presbyter, or deacon convicted of fornication, or perjury, or theft, shall be deposed from the priesthood." This most authoritative canonical document clearly speaks about the consequences of breaking an oath and equates this sin with other mortal crimes of the Law of God.

Usually, a cleric who has stumbled tries to justify the violation of the ordination oath, and in fact, perjury, with far-fetched and plausible, in his opinion, considerations, for example, the struggle for the moral purity of the Church. But in the darkness of mind and heart, blinded by pride, such a person does not understand that he has already placed himself outside the Church. Here it is appropriate to cite a quote from Blessed Augustine (†430): “He who separates himself from communion with the Church, although his life was worthy of praise, for this one iniquity that he rejected union with Christ, will not have life, but the wrath of God abides on him.” Above, the apostolic quote was given about the true sources of schism. Those who depart from church unity succumbed to the temptation of seeing themselves and their like-minded people as the last support of purity and truth, but do not notice and do not want to notice that they “serve the belly.” This naturally happens against the background of a loss of interest in the performance of their immediate pastoral duties, a cooling off in the prayer life. Therefore, the main means that will help both pastors and laymen to overcome the temptation of schismatic tendencies is to carefully perform their daily duties, to constantly kindle in their hearts zeal for serving God and people.

It is necessary to say separately about political temptations. In the era of information openness and a widespread passion for issues of domestic and foreign policy, which are discussed in endless shows and Internet publics by experts and ordinary people, the disease of politicking affects many. But, first of all, we must understand: the Church is not a political party, and not an ordinary public organization. The Lord "who wants all people to be saved and to come to a knowledge of the truth" (1 Tim. 2:4) and attracts people of the most diverse political views and preferences to His Church. "whoever comes to me I will never drive away" (John 6:37), says Christ the Savior. The text of the oath before ordination was given above, which clearly states the clergyman's refusal to participate in political activities. It should be noted that in the Republic of Kazakhstan such participation is directly prohibited by state law. Such a fundamentally apolitical, but in fact deeply thought-out and responsible pastoral position, is sanctified in the history of our Church by the authority of His Holiness Patriarch Tikhon, who even in the most tragic moments of church and public life in the country did not change his conviction that the clergy should stand outside of politics and political struggle. Empires, states, ideologies, social movements and parties are born and disappear, but "the Church of the living God, the pillar and ground of the truth" (1 Tim. 3:15) remains unchanged until the end of the age. No matter how attractive the church schism may dress itself in, it is no less destructive to the soul than a departure from the true faith into heresy. At the dawn of Christianity, the holy martyr Ignatius the God-bearer warned: "Do not delude yourself, my brothers! He who follows one who introduces schism will not inherit the Kingdom of God.” Severe and harsh words, with their denunciation of the gravity of the sin of schism, belong to Saint John Chrysostom. They are dictated exclusively by the zealous and selfless care of the great archpastor for the souls of his flock. In his commentary on the Epistle of the Apostle Paul to the Ephesians, he writes: “So I say and testify that to cause divisions in the Church is no less an evil than to fall into heresies… what kind of hell does he deserve who slaughters Christ himself and cuts him into pieces? Is it really this one, which they threaten us with? It seems to me that it is some other, even more terrible one.” Further, this great teacher of morality and fighter for the unity of the Church pronounces the words we have already quoted earlier, which have entered textbooks on history and dogmatic theology: “The sin of schism is not washed away even by the blood of martyrs.” In this case, Chrysostom follows the holy martyr Cyprian of Carthage, who speaks more extensively, but no less harshly: “Even if schismatics suffer death for confessing the name of Christ, their stain will not be washed away even by blood itself. The indelible and grave guilt of discord is not cleansed even by suffering. He who is not in the Church cannot be a martyr. He who leaves the Church cannot attain the Kingdom.” Saint Cyprian calls the death of a schismatic not a glorious end to a pious feat, but “an outcome of despair,” even if the enemies of Christ have given him over

Another holy martyr and eminent theologian of the 20th century, Archbishop Hilarion (Troitsky), the author of fundamental ecclesiological works, summarizes the Orthodox teaching on those who separated from the Church: “Belonging to the Church is conditioned by unity with the Church. Any separation from the Church, any cessation of unity with the Church will prove incompatible with belonging to the Church. It does not matter how great the dogmatic difference of opinion of the separated one is; what is important and has full significance is the fact of separation itself, the very cessation of unity with the Church. Let there be separation only on the basis of church rebellion and disciplinary insubordination without any dogmatic difference of opinion, separation from the Church will have all the sad consequences for the separated one. Not only heretics separate from the Church, but also schismatics. The essence of separation remains one and the same” (letter to R. Gardner, January 18, 1917).

"The wrath of man does not produce the righteousness of God" (James 1:20), says the Apostle. The initiators and adherents of the schism are characterized by irascibility, narcissism, lack of emotional balance, bitterness towards their neighbors, and hidden long-standing resentment. Their behavior often betrays a painful, extremely excited, unbalanced state. On the contrary, in the Church of Christ, which is called a hospital, the grace of the Holy Spirit heals and transforms the human soul. The Apostle offers a clear gospel criterion for a person's abiding in the Spirit of God: "But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control." (Gal. 5:22). Is it possible to see kindness, longsuffering, or meekness in a schismatic? It happens that feigned, simulated kindness or humility appear for a while. But more often, even through the sly, hypocritical piety, one can clearly see the obsession with the idea of proving their opponents wrong at any cost. They are ready to talk passionately and selflessly twenty-four hours a day about the sins and apostasies of church hierarchs or their former brothers. In disputes, they lose their temper, break into shouting, lose self-control, and, unfortunately, show the ability to infect gullible souls with their state.

In communities that have separated from the Church, their own authorities and heroes quickly appear. But they all present a pitiful spectacle, a fake, a kind of devilish parody of righteousness. The connoisseur of human souls, F. M. Dostoevsky, very accurately describes the path of any sectarian group that begins under the slogan of fighting for the purity of faith, and ends with new schisms and new idolatry. At first they say: "Blind! Why do you kiss the vessel: only the life-giving moisture contained in it is precious... and you kiss the glass, simple glass, adore the vessel and ascribe all holiness to the glass, so that you forget about its precious contents! Idolaters! And then the vessel breaks, and the precious contents spill out onto the ground and disappear into the ground, of course. The vessel is broken and the moisture is lost. But while the moisture has not yet completely gone into the ground, a commotion arises: in order to save something that has survived in the broken shards, they begin to shout that a new vessel is needed quickly, they begin to argue about how and from what to make it... the argument becomes fierce, people break up into hostile groups, and each group takes for itself a few drops of the remaining precious moisture in their own special cups of different sizes, collected from everywhere... Idolatry increases as many times as the vessel is broken into shards" ("Diary of a Writer", 1877).

In our stormy and evil times, hierarchs, clergy and believers, in order not to fall under the influence of false prophets infected with the sin of schismatic pride, are called to attentive inner work, which the Apostle John the Theologian calls "discerning spirits" (1 John 4:1). His Holiness Patriarch Kirill of Moscow and All Rus' warns against being tempted by the sly arguments of schismatics: “No arguments, no human wisdom, no human ideals can justify a schism, because a schism is a violation of the words of the Lord about the unity of His heritage.” According to the words of Saint Righteous John of Kronstadt, “the entire class of priests must be the light of the Church” (Diary, 1856). I would like to express confidence that the clergy of the Metropolitan District of the Russian Orthodox Church in the Republic of Kazakhstan will remain at the height of their calling, opposing schisms and spreading the light of Christ’s truth and love among the flock. to torture, thrown him to death to beasts, or burned him in flames.