The meaning of the word anathema. Whom and for what to anathematize Interpretation of phraseologism to anathematize

Anathematize ANATHEMATIZE. ANATHEMIS. Express. 1. whom. excommunicate someone from the church. In 1667, the Moscow Cathedral anathematized the disobedient double-faced church: they answered the anathema with an anathema(Melnikov-Pechersky. Essays on priesthood). [ Peacock:] Leo Tolstoy was a heretic, almost anathema for disbelief, and from courage he fled into the forests, like a beast(M. Gorky. Egor Bulychev and others). 2. whom, what. Resolutely, categorically refuse someone or something. He anathematized every defensive, even more retreating action in the Russian army.(D. Davydov. Meeting with the great Suvorov). Of course, it would be foolish to anathematize all those who allow themselves in their mature years to change their family life. A person at any age wants to be happy, and the right to happiness, while he is alive, he does not lose(A. Plutnik. Divorce on the eve of the silver wedding). 3. whom, what. Express. Express strong dissatisfaction, indignation with someone or something; scold, curse someone or something. Fedka's wife and mother, on this occasion, were frantically sawing him in the morning ... Finally, they, together anathematizing him, fell silent(M. Gorky. Diplomacy).

Phraseological dictionary of the Russian literary language. - M.: Astrel, AST. A. I. Fedorov. 2008 .

See what "Anathema" is in other dictionaries:

anathematize- Cm … Synonym dictionary

To betray / anathematize- whom, what. Book. 1. Curse, excommunicate someone from the church. 2. Brand, subject to sharp condemnation. BMS 1998, 25; BTS, 38; F 2, 85 ... Big dictionary of Russian sayings

ANATHEMATIZE. ANATHEMIS. Express. 1. whom. excommunicate someone from the church. In 1667, the Moscow Cathedral anathematized the disobedient double-faced church: they answered the anathema with an anathema (Melnikov Pechersky. Essays ... ... Phraseological dictionary of the Russian literary language

anathematize- anathematize ... Dictionary of archaisms of the Russian language

curse- Curse, impose a curse, curse, anathematize, anathematize (anathemize), scold. Wed scold... Dictionary of Russian synonyms and expressions similar in meaning. under. ed. N. Abramova, M .: Russian dictionaries, 1999. curse ... Synonym dictionary

ANATHEMA- [Greek. ἀνάθεμα excommunication from the Church], the excommunication of a Christian from communion with the faithful and from the holy sacraments, used as the highest church punishment for grave sins (primarily for betraying Orthodoxy and deviating into heresy or schism) and conciliarly ... ... Orthodox Encyclopedia

Sisenand- gothic Sisinans, lat. Sisenandus ... Wikipedia

curse- See curse... Dictionary of Russian synonyms and expressions similar in meaning. under. ed. N. Abramova, M .: Russian dictionaries, 1999. curse, scold, curse Dictionary of Russian synonyms ... Synonym dictionary

Initiation (to dignity)- in the church language, the elevation of one or another person, through the established sacrament or church rite, to one or another degree of spiritual service. In the clergy, i.e. in the lower church positions (reader, singer, subdeacon), P. ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron

Anathema[Greek ἀνάθεμα - excommunication from the Church] - this is the excommunication of a Christian from communion with the faithful and from the holy sacraments, used as the highest church punishment for grave sins (primarily for betraying Orthodoxy and deviating into heresy or schism) and proclaimed in a conciliar manner.

Church anathema should not be confused with excommunication (ἀφορισμός) - a temporary ban on a person from participating in church sacraments - a punishment for committed misconduct:

theft, fornication (Ap. 48), participation in obtaining a church position with the help of a bribe (Ap. 30), etc., does not require a conciliar decision and does not need a conciliar proclamation to come into force.

The meaning of anathema

Interview of Archpriest Maxim Kozlov to the newspaper "Trud"

Apparently, Father Maxim, it is natural to start the conversation by clarifying the meaning of the very term "anathema". The Great Soviet Encyclopedia claims that in Christianity it is "a church curse, excommunication." Is not it?

- "Anathema" - the Greek word, goes back to the verb "anatifimi", meaning "to lay, betray something to someone." Anathema - that which is given, handed over to the absolute will, to the absolute possession of anyone. In the ecclesiastical sense, anathema is that which is committed to the final judgment of God and for which (or for whom) the Church no longer has either its care or its prayer. By declaring an anathema to someone, she thereby openly testifies: this person, even if he calls himself a Christian, is such that he himself certified by his worldview and actions that he has nothing to do with the Church of Christ.

So an anathema is not a “church curse”, as other people think, following the Great Soviet Encyclopedia, or illiterately interpret secular media; nor is it excommunication from the Church in the secular sense of the term. Of course, the one who has been anathematized is no longer entitled to participate in the life of the Church: to confess, to take communion, to attend divine services. But excommunication from church communion, as such, happens even without anathema. According to our canons, a gravely sinner can be excluded from participation in the Church Sacraments for a certain period of time... Therefore, anathema means not just excommunication, but witnessing to the Church about what the guilty person, for his part, has long known and has been confirmed in that: his worldview, positions and views with the church do not coincide in any way, do not correlate in any way.

Is it true that for the first time all apostates were anathematized in the 9th century, after the victory of the Church over the heresy of iconoclasm?

This is not entirely true. Already in the apostolic epistles it is spoken of the anathematization of those who do not confess Christ as the Son of God, considering Him only a wise teacher of morality or some kind of ideal prophet. The holy apostle Paul wrote: “As we said before, so I say it again: whoever preaches to you other than what you received, let him be anathema.” Anathemas were announced, of course, at the Ecumenical Councils. So, in the 4th century, the presbyter of the Alexandrian church, Arius, was convicted, denying that the Son of God is equal in everything to the Father. In the 5th century, the same fate befell the Patriarch of Constantinople Nestorius, who falsely taught about the union of the Divine and human nature in Christ. There were such ecclesiastical trials until the 7th Ecumenical Council, at which the iconoclasts were anathematized.

In 842, in the Greek Church on the first Sunday of Great Lent, it was celebrated for the first time as a sign of victory over all heresies condemned at the Ecumenical Councils, and in general over all impious anti-Christian teachings. The liturgical rite of this holiday included, firstly, the proclamation of eternal memory to the ascetics of piety, the defenders of the faith, and secondly, the proclamation of many years for the kings, patriarchs and other current defenders of the faith, and, finally, the announcement of an anathema to the main heresies and their bearers.

- This festive rite is still performed in our Church?

Recognizing him as one of the greatest Russian writers, the Church, at the same time, could not keep silent about the writer's religious errors, for "God is betrayed by silence." Just do not need to imagine that event according to the famous story of Kuprin, from the ambos of Russian churches the anathema to "Boyar Lev" was never proclaimed - this is the author's artistic conjecture. In fact, the very restrained Synodal decision of February 22, 1901 was evidence of the writer's own views. By that time, in his religious and philosophical searches, he himself came to the denial of the need for the Church and its Sacraments - Baptism, Confession, Communion, and to the denial of the basic postulate of Christianity - that Christ is really the Son of God. Finally, the writer dared to compile the “Gospel set forth by Leo Tolstoy”, in his pride believing that he was the best of all who lived for nineteen centuries before him, he understood best of all what Christ taught ... “... Therefore, the Church does not consider him its member and does not can consider until he repents and restores his communion with her ... ”- it was said in the church definition. Let me remind you that shortly before his death, Lev Nikolayevich was in Optina Hermitage, but he did not dare to enter the cell of the elder, and later the Optina elder was not allowed to see the dying writer. So the judgment of God was final for him.

- And what explains the anathematization of such a person as Hetman Mazepa?

Not only he, a traitor to the Fatherland, but also Grishka Otrepyev and Stepashka Razin were excommunicated from the Church not on doctrinal grounds, but as enemies of the state. In those days, there was a fundamental understanding of the "symphony of authorities" - ecclesiastical and secular. The first cared about the moral health of the people, the second - about the security of the state and the protection of the Church itself. Anyone who rebelled against the state, rebelled not only against the monarchy, but against the State, which for centuries was the stronghold of universal Orthodoxy. Because of this, anti-state actions were simultaneously regarded as anti-church, so those responsible for them were subjected to ecclesiastical condemnation through anathematization.

In recent years, former Metropolitan Filaret (Denisenko), former priest Gleb Yakunin have been anathematized for anti-church activities... Tell me, do they and other people equally severely condemned by the Church still have the opportunity to return to the House of God?

Anathema is not only a testimony to the church world about the guilty, but also a testimony addressed to them themselves, to these unfortunate people who have fallen into delusion, into proud self-blindness: “Think about it! The ultimate possible judgment on earth has been passed on you. Repent of what you have done and return to your father's house, to your native Church. Strange as it may seem to some, the anathema is also evidence of Christian love for people who, it would seem, have completely lost their way; nevertheless, the anathema does not deprive them of the path to repentance.

The rite of anathema is removed from people who have deeply repented and renounced their errors, the fullness of their stay in the Church is restored, they can again begin the Sacraments, and most importantly, they again receive the opportunity of salvation. The only thing that cannot be returned to them is their former rank.

- I wonder if there is anathematism in the Roman Catholic Church?

The Vatican has a Congregation for the Doctrine of the Faith, which is the legal successor of the infamous Holy Inquisition, which threw heretics into the fires throughout Europe in the Middle Ages. I would like to emphasize here that the Russian Church has never engaged in the forcible eradication of heresy... So, in the current Vatican Congregation for the Doctrine of the Faith, judgments are periodically made about both specific individuals and specific areas of religious thought. One can name a number of former Catholic theologians and religious beliefs (for example, "liberation theology" in Latin America), which in the modern period were condemned by the Vatican, which is tantamount to anathematization.

In conclusion, I would ask you, Father Maxim, to return to the problem of restoring the church-wide rite of anathematization on the Sunday of the Triumph of Orthodoxy...

I think that with a detailed and broad explanation to the Orthodox people of what an anathema is, what the Church’s witness to those who are in error, the restoration of this rite would be of great importance for many of our contemporaries. First of all, for those who, under the influence of sectarian eloquence, began to believe that it was indeed permissible to be both Orthodox and, say, a Scientologist. Or be Orthodox and belong to some odious Protestant sect, whose leaders deceitfully say about themselves - "we are generally Christians."

I believe that the “prospect” of being anathematized can keep a spiritually unscrupulous person from being dangerously carried away by false teachers, and this will ultimately turn out to be beneficial for the spiritual health of the people as a whole. As far as I know, this opinion is shared by many priests and laity.

anathematize

Term

Greek the term ἀνάθεμα (ἀνάθημα) denoted by pagan authors (Homer, Sophocles, Herodotus) “something dedicated to God; a gift, an offering to the temple” (i.e., something separate, alien to everyday use). It was used in Greek translation of the Bible (Septuagint) to convey the Hebrew term - something cursed, rejected by people and doomed to destruction (Numbers 21.2-3; Lev 27.28 et seq.; Deut. 7.26; 13.15 (16), 17; 17; Joshua 6. 17 ff.; 7. 11 ff.; Zech 14. 11; etc.). Under the influence of the Hebrew term "Anathema" received specific negative connotations and began to mean "what is rejected by people, is doomed to destruction" and therefore "cursed."

In this last sense the term is used in the epistles of St. app. Paul: 1 Cor 12.3; 16.22; Gal 1. 8-9; Rome 9. 3. Ap. Paul in one place uses a special form of cursing: "He who does not love the Lord Jesus Christ is anathema, maran-afa" (1 Cor 16:22). The addition of "maran-afa" (aram. - the Lord is near) indicates Bud. the coming of Christ, Who alone can finally decide the fate of the sinner.

In early Judaism, excommunication from the synagogue can be considered a prototype of anathema, which was applied, in particular, to those who confessed Christ as the Messiah (cf. the term ἀποσυνάϒωϒος in Jn 9.22; 12.42; 16.2), St. Epiphanius of Cyprus (Adv. haer. 81, referring to John 16. 2).

The use of anathema in the history of the Church against heretics, schismatics and gross violators of church discipline is based on the use of this term in Gal 1. 8-9 and 1 Cor 16. 22. The term "Anathema" was first officially used in the canons of the Council of Elvira (after 300), and the canonical formula "if anyone ... let him be anathema" was established in church canons starting from the Gangra Council (c. 340 - Gangra. 1-20). Later the term was used in Laod. 29, 34, 35; II Universe. 1; Karf. 11, 81 (92), 109 (123), 110-116 (124-130); III Universe. 7; Trul. 1; VII Universe. 1; Const. (879). 3 etc.

In Byzantium, the term "catathema" (κατάθεμα - something cursed) was occasionally used. "Katathema" in the meaning of "curse" is present in Rev. 22.3, as well as in the "Teaching of the 12 Apostles" (Didache). The NT contains the verbs ἀναθεματίζω (to swear; cf. Mk 14:71; Acts 23:12 and 14) and καταθεματίζω (cf.: Mt 26:74). All R. 9th century The K-Polish Patriarch Methodius I proclaimed an anathema and a “catathema” to the disciples of St. Theodore Studite Navkratiy and Athanasius, who did not want to condemn the writings of their teacher directed against the Patriarchs Tarasius (784-806) and Nicephorus I (806-815) (I. Doens, Ch. Hannick; J. Darrouzès; K. A. Maksimovich).

Socrates Scholastic in "Ecclesiastical History" gives his understanding of the term: anathema, lit. "laying on" means, in his opinion, as if "raising up" a special stele, on which curses are carved for heretics for public viewing and edification (Hist. Eccl. VII 34. 15-17).

Essence of anathema

In the 1st Epistle to the Corinthians (5. 1-5) ap. Paul suggests "handing over to Satan" the one who takes his father's wife as his wife. But the apostle himself says that only the flesh is given over to torment, and then only in order that the soul be saved (1 Tim 1.20; see the interpretation of this place in St. John Chrysostom (On 1 Tim. 5 - PG. 62. Col 528. However, under the influence of the apostolic letters mentioned above, the belief that A. represents a betrayal of Satan became widespread. Author of the treatise “On the fact that neither the living nor the dead should be anathematized” (PG. 48. Col. 945-952) , compiled in the form of a teaching and come down under the name of St. John Chrysostom (although, apparently, not belonging to him), shares this view (Col. 949), and therefore considers A. unacceptable, since the deprivation of hope for salvation is contrary to the basic law of Christianity - the law love for one's neighbor, regardless of the purity of his faith (in connection with this, the parable of the merciful Samaritan from Luke 10: 30-37 is cited). He admits only the anathematization of dogmatic errors (Col. 952). That is exactly what the Apostle Paul did when he said " let there be anathema" not against specific persons, but against unrighteous deeds (1 Cor 16:22 and Gal 1.8) (PG. 48. Col. 948). As for people, the Supreme Judge administers judgment on them - those who condemn others to eternal death appropriate His authority for themselves and will be severely punished as usurpers of the highest power (Сol. 949). This view of A. found its support among the Byzantines. canonist Theodore Balsamon (XII century) (Ράλλης , Ποτλής . III 97; cf.: PG. 137, 1237A).

The basis of the church anathema are the words of Christ: "... if he does not listen to the Church, then let him be to you as a pagan and a publican" (Mt 18.17) (Sinai, prot. S. 23, 25-26; Trinity. S. 5- 6).

The problem of the necessity and admissibility of anathema is very complex. In the history of the Church, the application or non-application of the anathema was dictated each time by a number of specific circumstances, among which the main role was played by the degree of danger for the church community of the punished act or person. Particular complexity gives the problem of A. its both theological and legal character.

In the Middle Ages, both in the West and in the Orthodox East, the opinion of Blzh. Augustine that St. Baptism prevents the complete exclusion of the individual from the Church, and even an anathema does not completely close the path to salvation (Aug.). Nevertheless, anathematization was explicated in the early medieval era in the West as “tradition to eternal destruction” (lat. damnatio aeternae mortis, excommunicatio mortalis), which was applied, however, only for mortal sins and only in case of special persistence in delusions and inability to correct ( 56 right of the Council of Meaux - Mansi J. D. Sacrorum Conciliorum nova et amplissima collectio Florentiae, 1759. T. 14. Col. 832).

In Orthodoxy, a church anathema is a conciliarly proclaimed excommunication of a person (a group of persons), whose thoughts and actions (whose) threaten the purity of the dogma and the unity of the Church, “healing” an act of isolation from the community of believers, an act of education both in relation to the anathematized and in relation to the community of the faithful. A. is applied after repeated futile attempts to arouse repentance in the person who committed the crime and with the hope of repentance and his return to church communion in the future, and, consequently, to his salvation. The Catholic tradition continues to consider A. a curse and a loss of hope for salvation. Hence the different attitude to the anathematization of those who have departed from earthly life: if an anathema is a curse, then it turns out that the dead are being punished; if the anathema is evidence that a person does not belong to the Church, then this evidence can take place at any moment.

Since the basis of its anathema as a punishment is in the Holy. Scripture, i.e. follows from Divine law, its application is not limited to historical frameworks.

Proclamation of anathema

Acts that deserve an anathema, as a rule, are in the nature of a major dogmatic or disciplinary crime, so the personal anathema was applied in the ancient Church mainly to heresiarchs, false teachers, and schismatics. Due to the severity of this punishment, it was preferred to resort to it in the most extreme cases, when milder means of influencing the sinners turned out to be ineffective.

The pronunciation of an anathema over someone originally assumed the formula “let the name be anathema” (ἀνάθεμα ἔστω), that is, “let it be excommunicated (cursed)”; Gradually, the formula could take on a different form, in which the term "Anathema" no longer meant the excommunicated subject, but the act of excommunication as such: "namerek'u - anathema." The wording “I anathematize (eat) the name and (or) his heresy” is also possible.

In view of the seriousness and responsibility of such a step as anathematizing someone, initially only a representative council of bishops, a synod headed by the Patriarch, and in the most difficult cases, the Ecumenical Council could be the authorized body for this. Cathedral. The patriarchs, even in those cases when they single-handedly decided the issue of betraying someone to A., preferred to present this as an official conciliar decision. An episode from the life of St. John Chrysostom, when, as Archbishop of Constantinople, he refused to single-handedly condemn the supporters of Bishop. Dioscorus of Hermopolis and the writings of Origen, but insisted on a "conciliar decision" (καθολικὴ διάϒνωσις - cf.: Socr. Schol. Hist. eccl. VI 14. 1-3).

In the history of the Christian Church, the most dramatic case of the use of A. was the mutual anathematization of papal legates, card. Friedrich (future Pope Stephen X), card. Humbert and Archbishop Amalfi Peter, and the K-Polish Patriarch Michael I Kirularius in 1054, which served as a formal reason for the irrevocable division of the Zap. (Catholic) and Vost. (Orthodox) Christ. churches.

In the Russian Orthodox Church, “canonical bans, such as… excommunication through anathematization, are imposed by the diocesan bishop or the Patriarch of Moscow and All Rus' and the Holy Synod only on the proposal of the church court” (Ustav, 2000. VII 5).

If an anathema is imposed after death, then this means a ban on commemorating the soul of the deceased, requiems and memorial services, and reciting permissive prayers.

In the Orthodox liturgical tradition since 843 (the restoration of icon veneration) there is a special rite of the “Triumph of Orthodoxy” - the annual proclamation of saving dogmas of faith, A. to heretics, “Eternal memory” to the dead and many years to the living faithful (see Orthodox week).

Anathema for non-church purposes

Since anathema is the highest ecclesiastical punishment, its use for non-ecclesiastical (in particular, political) purposes is not considered canonical: it has no basis in canon law. However, in conditions of close convergence of ecclesiastical and secular authorities in Orthodox states, sometimes there was an anathema of a political nature. In the history of Byzantium, cases of anathematization of rebels and usurpers of imperial power are known: in 1026, with the active participation of Emperor Constantine VIII, a conciliar resolution was adopted to anathematize the organizers and participants of the rebellion. Similar definitions were issued by subsequent emperors (in 1171 and 1272). (In 1294, Patriarch John XII Cosmas and the bishops prevented the issuance of a similar decree in favor of Michael IX Palaiologos). The “political” use of the anathema was resorted to in Byzantium also during the civil war in the 40s. 14th century However, even then this practice met with a sharp rebuff from such leading canonists and theologians as Patriarch Philotheus Kokkin and Matthew Angel Panaret, who relied in their argument on the treatise already considered, attributed to St. John Chrysostom, and the opinion of Theodore Balsamon. Opponents of the “political” anathema, moreover, rightly pointed out that the Orthodox Byzantine emperors were also usurpers, whose names, therefore, should have been deleted from the diptychs and not mentioned at the liturgy, which, however, did not happen. In the history of the Russian Church, a similar incident took place at the Council of 1667, when a dispute arose between Greek and Russian bishops regarding the admissibility of anathema for conspirators who were trying to overthrow the existing government. The Greeks, referring to a certain Alexandrian patriarchal "collection of laws", insisted on anathema for such persons, however, the Russian bishops, recognizing the legitimacy of the anathema for heretics and schismatics, saw no reason to excommunicate from the Church persons who opposed not church, but against secular authority (Sinaisky , Archpriest S. 58-59).

Under Emperor Peter I, under conditions of complete state control over the Church, there is a known case of anathema to a state criminal, imposed not by a council of bishops, but by an imperial decree (excommunication of the rebel Stefan Glebov by decree of August 23, 1718).

To the apotropaic use, that is, averting from undesirable actions, anathemas include inscriptions on numerous medieval tombstones, threatening anathema to those who open the grave. Copyist scribes often included a written anathema on the first or last page of a manuscript for possible theft of the book to deter thieves. Curses were sometimes invoked on the head of those who dared to change the text of the book, although in the latter case one cannot speak of “non-church purposes”, because such an use of anathema also contains the text of Holy Scripture (cf.: Rev. 22. 18-19).

Spiritual and legal consequences of anathema

The official declaration of someone anathematized (or anathematized over someone) leads to the exclusion of this person from the church community, excommunication from the holy sacraments, a ban on attending church and claiming a Christian burial. In the West, at the latest from the 9th century. anathema also relied on communication with persons anathematized (enshrined in the 3rd canon of the Lateran II Council of 1139). The anathematized person was limited in his right to act as a plaintiff and witness in court, and his murder was not punished in the usual legal order.

Removing the anathema

Anathema is not an act that irrevocably closes the path to return to the Church and, ultimately, to salvation. The removal of anathema as the highest ecclesiastical punishment occurs through a complex legal action, including a) repentance of the anathematized person, which is carried out in a special, as a rule, public order; repentance is brought directly through an appeal to the church authority that imposed the anathema, or through a person appointed by him (for example, through a confessor), b) if there are sufficient grounds (sincerity and fullness of repentance, the execution of the prescribed church punishment, the absence of danger from the anathematized for others members of the Church) decision by the body that issued the penalty to forgive the person. The anathema can also be removed after death - in this case, all types of commemoration of the deceased are again allowed.

In 1964, in Jerusalem, on the initiative of Athenagoras, Patriarch of Constantinople (1886-1972), he met with Pope Paul VI. It was the first meeting of this level since the Union of Florence in 1439 (see Ferrara-Florence Cathedral). The result of the meeting was the abolition of mutual anathemas that had existed since 1054. Of great importance for the Russian Church is the abolition of the anathema to schismatics of the Old Believers by the Council of the Russian Orthodox Church in 1971.

Anathema in the Russian Orthodox Church

The use of anathema in the Russian Church has a number of significant features in comparison with the ancient Church. In the history of the Russian Orthodox Church, unlike the Byzantine Church, there were not so many heresies, she almost did not know cases of obvious falling away from Christianity into paganism or other religions. In the pre-Mongolian era, a number of rules arose directed against pagan rites - for example, rules 15 and 16 of John II, Metropolitan of Kiev (1076 / 1077-1089), declare “alien to our faith and outcast from the catholic Church” all those who make sacrifices on the peaks mountains, near swamps and wells, does not observe the establishment of Christian marriage and does not receive communion at least once a year. According to Rule 2 of Cyril II, Metropolitan of Kiev (c. 1247-1281), excommunication threatened those who organized noisy games and fisticuffs on church holidays, and those who died in such battles were cursed "in this age and in the next" (Beneshevich V. N. Old Slavic helmsman of XIV titles without interpretation, Sofia, 1987, vol. 2, p. 183). In addition, canon 5 of Metropolitan John excommunicates those who do not receive communion and eat meat and “bad things” during Great Lent, canon 23 — persons who sell Christians into slavery to the “filthy”, canon 25 and 26 — who have entered into incestuous marriages (Ibid., p. 79, 85-86).

Among the population of the western outskirts of the Russian state, there were deviations to Catholicism or Protestantism, however, against compatriots who entered into union with Rome or converted to Protestantism, the ROC never applied an anathema, she prayed for their reunification with the Orthodox Church. A characteristic feature of the ROC in the fight against heresies, sects and schisms was, as a rule, the cautious and balanced use of anathema - it was proclaimed to irreconcilable schismatics and heretics in accordance with canon law. In 1375, the Strigolniki were excommunicated from the Church - the Novgorod-Pskov heresy of the Strigolniki was perhaps the only Russian heresy. It continued in the XV - early. 16th century in the Novgorod-Moscow heresy of the “Judaizers” (see Vol. ROC. pp. 53, 69-71), the anathema to the “Judaizers” followed in 1490 and 1504. The Old Believer schism of 1666-1667, which arose on the basis of disagreement with the correction of church books and rites according to the Greek model, became a peculiar phenomenon of the Russian Church - an anathema to the schismatics of the Old Believers was proclaimed at the Councils of 1666-1667. The "Spiritual Regulations" of Peter I (1720) also contains an anathema to the gentlemen who shelter schismatics on their estates (Part 2. Worldly persons. 5).

The “Spiritual Regulations” details in which cases, for which crimes an anathema is issued (“... if anyone clearly blasphemes the name of God or Holy Scripture, or the Church, or is clearly a sinner, not ashamed of his deed, but even more so boasting or without the right guilt of repentance and the holy Eucharist for more than a year does not accept, or does anything else with the obvious law of God, abuse and ridicule, such, after repeated punishment, being stubborn and proud, is worthy of being judged by a fraction of punishment. but for the obvious and proud contempt of the judgment of God and the authority of the church with the great temptation of the weak brethren ... ”- Part 2. About bishops. 16), what is the procedure for anathema (if after repeated exhortations “the criminal is adamant and stubborn, then the bishop will not proceed still to anathema, but first about everything that was done, the Collegium will write to the Spiritual Collegium, and having received permission from the Collegium in a letter, he will obviously betray the sinner to an anathema ... ”-Ibid.), what are the consequences of the anathema for the anathematized person and his family (“... tochiyu himself this one is subject to this anathema alone, but neither the wife nor the children ... ”- Ibid.) and the conditions for permission from the anathema, if the “outcast” repents and wants to repent, if he does not repent and “learns to scold the church’s anathema”, then the Spiritual Collegium asks courts of worldly power. Anathema cuts off a person from the Body of Christ, the Church, being already a non-Christian and “alienated from the inheritance of all the blessings acquired by the Savior’s death for us” (Ibid.).

The iconoclast heretics D. Tveritinov and his supporters were anathematized during their trial in 1713-1723. The punishment of heretics and schismatics in the Patriarchal period was not limited to anathema - it was usually supplemented either by corporal (including self-mutilating) punishment, or by exile and imprisonment, and often by the death penalty by burning (the latter was applied to the "Judaizing" in 1504 , in relation to the schismatic Old Believers, legalized by a royal decree of 1684).

Church excommunication was also proclaimed against persons who committed serious crimes against the state - impostors, rebels, traitors. In all these conflicts with the secular authorities, however, there was an element of speaking out against Orthodoxy, either in the form of conspiracy with heretics (the impostor Grigory Otrepyev went over to the side of the Polish interventionists in the early 17th century, the betrayal of the Hetman of Little Russia Ivan Mazepa in 1709, during war with the Swedes), or in the form of direct persecution of the Church, as during the peasant wars of the 18th century.

The rite of the "Triumph of Orthodoxy", which came to the Russian Church after the baptism of Rus', was gradually subjected to changes and additions here: in con. 15th century it included the names of the leaders of the “Judaizers”, in the 17th century - the names of traitors and impostors “Grishka Otrepiev”, “Timoshka Akindinov”, the rebel Stenka Razin, the schismatics Avvakum, Lazar, Nikita Suzdalets and others, in the 18th century - the name "Ivashki Mazepa". The rite, which allowed changes by diocesan bishops, lost its uniformity over time, so the Holy Synod in 1764 introduced its new, corrected version, which is mandatory for all dioceses. In 1801, the rite of the Triumph of Orthodoxy was significantly reduced: it lists only the heresies themselves, without mentioning the names of heretics, and from the names of state criminals left (already in a corrected form) "Grigory Otrepiev" and "Ivan Mazepa". Later, in the edition of 1869, these names were also omitted - instead of them, a general phrase appeared in the rank about "daring to revolt" against "Orthodox sovereigns." With the passage of time, thus, when anathematizing well-known persons, the Russian Church gradually reduced their number, avoiding naming names and designating these persons in a generalized way, according to their involvement in one or another dogmatic or disciplinary error, as well as in state crime.

The excommunication of the writer Count Leo Nikolayevich Tolstoy, carried out by the Holy Synod (February 20-23, 1901), received a great resonance in Russian society at the beginning of the 20th century. In the Definition of the Synod, Count Tolstoy is called a “false teacher”, preaching “the overthrow of all the dogmas of the Orthodox Church and the very essence of the Christian faith”, who, “cursing over the most sacred objects of the faith of the Orthodox people, did not shudder to mock the greatest of the Sacraments - the Holy Eucharist. ... The attempts that were to his admonishment were not crowned with success. Therefore, the Church does not consider him a member and cannot count until he repents and restores his communion with her.” Instead of the word "Anathema" in the Definition of the Synod, the expressions "teared himself away from any communion with the Orthodox Church", "his falling away from the Church" were used. 4 Apr. 1901 c. Tolstoy responded to the Determination of the Holy Synod, in which he stated: “I really renounced the Church, stopped performing its rites and wrote in my will to my relatives so that when I die, they would not allow church ministers to see me ... The fact that I I reject the incomprehensible Trinity and the fable about the fall of the first man, the story of God, born of the Virgin, redeeming the human race, then this is completely fair ”(Quote from: Spiritual tragedy of Leo Tolstoy. M., 1995. P. 88). Feb. In 2001, the great-grandson of the writer V. Tolstoy turned to His Holiness Patriarch Alexy II with a letter in which he asked to remove the excommunication from Count Tolstoy. In response to correspondents on this issue, His Holiness the Patriarch said: Count Tolstoy refused to be an Orthodox Christian, refused to be a member of the Church, we do not deny that this is a literary genius, but he has clearly anti-Christian works; Do we have the right in 100 years to impose on a person what he refused?

His Holiness Patriarch Tikhon twice anathematized “workers of lawlessness and persecutors of the faith and the Orthodox Church”: in 1918 in connection with the persecution that had begun and in 1922 in connection with the seizure of sacred objects from churches under the pretext of helping the starving (Acts of St. Tikhon. S. 82-85, 188-190). The anti-religious policy of the authorities in the late 1950s and 1960s gave rise to the Decree of the Patriarch and the Priests. Synod No. 23 of 30 Dec. 1959 "On those who publicly blasphemed the Name of God": the clergy who committed this crime, ex. Archpriest Alexander Osipov, former priest Pavel Darmansky, “to be considered deposed from the priesthood and deprived of any church communion”, “Evgraf Duluman and other former Orthodox laity who publicly blasphemed the Name of God, excommunicate from the Church” (ZHMP. 1960. No. 2. P. 27). In the autumn of 1993, during an armed confrontation near the White House in Moscow, the Holy Synod of the Russian Orthodox Church issued a Statement (October 1), urging people to change their minds and choose the path of dialogue. On October 8, His Holiness Patriarch Alexy II, the Holy Synod and the hierarchs, who arrived at the Trinity-Sergius Lavra on the day of the memory of St. Sergius of Radonezh, delivered an Appeal in which, without naming specific names, they condemned those who shed the innocent blood of their neighbors - “this blood cries out to Heaven and, as the Holy Church warned, it will remain an indelible seal of Cain” on their conscience (Pravoslavnaya Moskva, 1993, no. 5).

The Council of Bishops of the Russian Orthodox Church in 1994, in the Definition “On pseudo-Christian sects, neo-paganism and occultism”, following the apostolic tradition, pronounced the words of excommunication (A.) to those who share the teachings of sects, “new religious movements”, paganism, astrological, theosophical, spiritualistic -in, etc., declaring war on the Church of Christ. The Council of Bishops of the Russian Orthodox Church in 1997 excommunicated Mon. Filaret (Denisenko). Deprived of all degrees of priesthood at the Council of Bishops in 1992, warned by the Council of Bishops in 1994 that he would be anathematized if his schismatic activities continued, he continued to perform “liturgy”, false consecrations; “not having holy orders, the monk Filaret, to the temptation of many, dared to call himself “Patriarch of Kiev and All Rus'-Ukraine””, with his criminal deeds he continued to damage Orthodoxy. Cathedral, based on Ap. 28, Sardik. 14, Antioch. 4, Vasil. 88, determined: “To excommunicate the monk Filaret (Mikhail Antonovich Denisenko) from the Church of Christ. May he be anathema to all the people." The cathedral warned the former members of the criminal activities. mon. Filaret, called them to repentance - otherwise they will be excommunicated from church communion through anathematism. The Council informed the Primates of the Local Orthodox Church. Churches about the anathematization of the former. mon. Filaret (Denisenko) (ZHMP. 1997. No. 4. S. 19-20). The Council of Bishops of the Russian Orthodox Church in 1997 condemned the anti-church activities of Gleb Pavlovich Yakunin, who was defrocked by the Determination of the Priest. Synod of 8 Oct. 1993 and warned by the Council of Bishops in 1994: “If the disorderly wearing of the priestly cross and priestly robes continues… the question of his excommunication from the Church will be raised.” G. P. Yakunin did not heed the call addressed to him for repentance and an end to the atrocities. Cathedral on the basis of Ap. 28, Karf. 10, Sardik. 14, Antioch. 4, Double. 13 Vasil. 88 determined: “To excommunicate Gleb Pavlovich Yakunin from the Church of Christ. Let him be anathema before all the people” (Ibid., p. 20).

Lit.: Kober F . Der Kirchenbann nach den Grundsätzen des Kanonischen Rechts dargestellt. Tübingen, 1857; Suvorov N . About church punishments: Experience of research on church law. St. Petersburg, 1876; Nikolsky K. Anathematization, or Excommunication. SPb., 1879; Uspensky F . AND . Synod for the Week of Orthodoxy. Odessa, 1892; Petrovsky A.V. Anathema // PBE. Stb. 679-700; Turner C. H. The History and Use of Creeds and Anathemas in the Early Centuries of the Church. L., 1906; Sinaisky A ., prot. On the fallen and excommunicated in the ancient Christian Church and the Russian. St. Petersburg, 1908; Preobrazhensky A . Church excommunication (anathema) in its history and in its fundamental motives. Kaz., 1909; Shiryaev V . N . Religious crimes. Yaroslavl, 1909; Troitsky A . D . Church excommunication and its consequences. K., 1913; Amanieu A . Anatheme // Dictionnaire de droit canonique. 1935 Vol. 1. P. 512-516; Moshin V . A ., prot. Serbian edition of Synodika // VV. 1959. T. 16. S. 317-394; 1960. T. 17. S. 278-353; ̓Αλιβιζάτος Α . ̓Ανάθεμα // ΘΗΕ. T. 2. Σ. 469-473; Gouillard J. Le Synodicon de l'Orthodoxie // Travaux et Mémoires. 2. Center de Recherches d' Hist. et Civ. Byzant. P., 1967; Doens I ., Hannick Ch . Das Periorismos-Dekret des Patriarchen Methodios I. gegen die Studiten Naukratios und Athanasios // JÖB. 1973. Bd. 22. S. 93-102; Beck H.-G. Nomos, Kanon und Staatsraison in Byzanz. W., 1981, S. 51-57; Darrouz e s J . Le patriarche Methode; ΡάλληΚ. M . Ποινικὸν δίκαιον τῆς ̓Ορθοδόξου ̓Ανατολικῆς ̓Εκκλησίας. Θεσσαλονίκη, 19933; Fögen M . Th. von. Rebellion und Exkommunikation in Byzanz // Ordnung und Aufruhr im Mittelalter: Historische und juristische Studien zur Rebellion. F./M., 1995. S. 43-80; Palamarchuk P . (ed.) Anathema: History and the XX century. [M.], 1998; Maksimovič K . Patriarch Methodios I. (843-847) und das studitische Schisma (Quellenkritische Bemerkungen) // Byz. 2000. T. 50/2. P. 422-446.

- (Greek anathema, far from ana, and set tihein). 1) excommunication from the church; 2) colloquially: a curse. 3) as a swear word. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. ANATHEMA 1) curse, excommunication from ... ... Dictionary of foreign words of the Russian language

See curse to anathematize... Dictionary of Russian synonyms and similar expressions. under. ed. N. Abramova, M .: Russian dictionaries, 1999. anathema curse, herem, excommunication Dictionary of Russian synonyms ... Synonym dictionary

- (Greek anathema), in Christianity, a church curse, excommunication ... Modern Encyclopedia

- (Greek anathema) in Christianity, a church curse, excommunication from the church ... Big Encyclopedic Dictionary

See The Conjuring... Brockhaus Bible Encyclopedia

ANATHEMA, anathemas, wives. (Greek anathema). 1. only units excommunication (church). Anathema to someone. || Curse (book obsolete). “Why are you threatening Russia with an anathema?” Pushkin. 2. Damned, scoundrel (simple swearing). “There are some…… Explanatory Dictionary of Ushakov

ANATHEMA, s, wives. 1. In Christianity: a church curse for sins against the church, for reviling the faith. To anathematize an apostate. 2. Use. like a swear word (simple). Get out of my sight, eh. you are like that. Explanatory dictionary of Ozhegov. S.I. Ozhegov, N.Yu.… … Explanatory dictionary of Ozhegov

Female, Greek church curse, excommunication, rejection by the society of believers; | ·about. scold, curse. To anathematize whom to anathematize; anathematize, scold, curse, wish evil and death. Anathemic husband. female anathematist. scolding… … Dahl's Explanatory Dictionary

From ancient Greek: Anathema. Church term of ancient Greek origin, meaning excommunication, church curse. People who were excommunicated from the Church were actually subjected to ostracism, that is, expulsion from their usual society ... ... Dictionary of winged words and expressions

ANATHEMA, USSR, Lenfilm, 1960, b/w, 45 min. Religious drama. Based on the story of the same name by A. Kuprin. Russia, 1900. Deacon Olympius, who previously did not stand out among the ministers of the church, suddenly begins to show interest in the secular ... ... Cinema Encyclopedia

- (Greek anathema) excommunication. Big explanatory dictionary of cultural studies .. Kononenko B.I .. 2003 ... Encyclopedia of cultural studies

Books

• Anathema, A. Kuprin. Alexander Ivanovich Kuprin (1870–1938) is a famous Russian writer, whose work is characterized by an active, active humanism, a fiery love for nature and man. "Anathema" is a wonderful ...
• Anathema, Kuprin Alexander Ivanovich. Alexander Ivanovich Kuprin (1870-1938) is a famous Russian writer, whose work is characterized by an active, active humanism, a fiery love for nature and man. "Anathema" - beautiful ...

Anathema is a rejection, rejection. This is a Greek word that entered the Russian language with Christian teaching.

More information about the meaning of the word can be found in the dictionary:

Curse [Heb. herem]. To betray Z. means to excommunicate K.-l. person, animal or object from the human world. existence and place it at the disposal of God. As a rule, the creature or object betrayed by Z. was destroyed. That is why they were considered sacred. Heb. haram means "to destroy, destroy", Ethiopian. haram - "to excommunicate from worldly society" (cf. also Arabic. harem).
II. IN THE NEW TESTAMENT
Resp. Greek the word anatema (-" Spell) is found here in different meanings. In this concept it means "offerings, consecrations. God or temple (in the Synod. Lane - "contributions"). Usually Greek. the word anatema is translated as "to curse." acc. app. Paul, cursed, anathematized were those who misinterpreted the Gospel and did not love the Lord Jesus Christ (; etc.). By this, Paul is referring to the members of the community. But we have no information about what practical. the anathema had consequences, and therefore we cannot say with certainty whether the anathema was identical with excommunication from the church. A rather unexpected use of the concept of anathema can be found in , where Paul agrees to be excommunicated (anathema) from Christ if this will help the salvation of his people. Thus, he shows how strong his love for his own. people. In the new Jerusalem, there will no longer be anything cursed and, accordingly, there will be no anathema ( ; see also ). It says that some Jews agreed to put a curse on themselves if they violated the oath. We meet with a similar use of this word in.

Read more on the topic "Words and phrases from the Bible":

anathema

and. Greek church curse, excommunication, rejection by the society of believers;

about. scold, curse. To anathematize whom to anathematize; anathematize, scold, curse, wish evil and death. Anathemist m. anathema f. curser, curser, slanderer.

Explanatory dictionary of the Russian language. D.N. Ushakov

anathema

anathemas, w. (Greek anathema).

only ed. excommunication (church). betray someone. anathema.

Curse (book obsolete). Why are you threatening Russia with an anathema? Pushkin.

Damned, scoundrel (colloquial swearing). There are such anathemas, huh? Chekhov.

Explanatory dictionary of the Russian language. S.I. Ozhegov, N.Yu. Shvedova.

anathema

In Christianity: a church curse for sins against the church, for reviling the faith. To anathematize an apostate.

Use like a swear word (simple). Get out of my sight, eh. you are like that.

New explanatory and derivational dictionary of the Russian language, T. F. Efremova.

anathema

1. Excommunication, church curse (in Christianity).

   trans. A harsh condemnation of someone or something.

trans. Use like a swear word.

Encyclopedic Dictionary, 1998

anathema

ANATHEMA (Greek anathema) in Christianity, a church curse, excommunication from the church.

Anathema

(Greek anathēma), in Christianity, a church curse, excommunication. See weaning.

Wikipedia

Anathema

Anathema- initially - a sacrifice to the gods according to this vow, dedication to a deity; later - separation, exile, damnation.

In Russian, it has several meanings:

1. The excommunication of a Christian from communion with the faithful and from the sacraments, used as the highest ecclesiastical punishment for grave sins and proclaimed in a conciliar manner.
2. Solemn public renunciation of his former religious errors in The rites of those united from the non-believers to the Orthodox Church.
3. A curse.
4. In Russian vernacular, it was used as a swear word; has a derivative adjective anathema, in modern speech is practically not used.

According to the "Orthodox Encyclopedia" (2000), " a church anathema to hold church positions. Sometimes also called “small excommunication”, unlike anathema, it serves as a punishment for minor offenses, for example: theft, fornication, participation in obtaining a church position with the help of a bribe, etc., does not require a conciliar decision and does not need a conciliar proclamation for entry into force».

Church law considers anathema as a form of punishment in the form of deprivation " rights and benefits at the exclusive disposal of the Church”, applicable only to members of the church.

Examples of the use of the word anathema in the literature.

In the streets and squares, priests without parishes, hidden schismatics and monophysists, Nestorians, Jacobites, Manicheans and others proclaimed anathema Justinian and urged believers to overthrow the basileus-demon.

This precaution is apparently due to the fact that Branković here, in particular, considers various heresies, not only Christian, but also Jewish, and Mohammedan, and our patriarch from the Patriarchate of Peć, who every August, on the day of the Assumption of St. Anna, lists all anathemas, of course, one of them would have been assigned to Abram, if he knew what he had in mind.

Anathema but, who thought that sometimes she was able to think like Agnes, she personally decided that the reason for this was that Agnes was just a bastard with a disgusting sense of humor.

Pelevin's caricature does not correspond to Orthodoxy, but precisely to this purely formal, symbolic, pagan version of it, where the main place is occupied not by the spiritual life of the individual, but anathemas corrupted West and standing with a candle.

Then, after many beatings to the blockhead, they take the likeness of the murderer of the prophet into the field and burn it publicly - isn’t it already like this anathema?

And from those words of his it followed that Father Lavrenty received the best parish, his flock is no less than that of others, and more need to worry not about their own purse income, which is also important, but about the holiness of the altar, to lead tirelessly to the cross of the pagans, and not try to convert to the bosom of Orthodoxy those deceitful and long ago shamed blasphemers who are betrayed anathema back in the blessed times of Tsar Alexei Mikhailovich.

Indignant, he angrily shouted against the betrayal of the Russian state, cursed the Latins and the Pope, and threatened anathema those who call the Lithuanians.

Anathema believed not only in ley lines, but in seals, whales, bikes, jungles, wholemeal bread, recycled paper, white South Africans from South Africa, and Americans from just about anywhere, up to and including Long Island.

The Council was dominated by the so-called Renovationists, who demanded that the facade of the Catholic Church be renewed, its structure reformed, its odious institutions such as the Congregation of the Inquisition and the Index of Forbidden Books be abolished, the policy of excommunications and anathema.

As soon as the favorable moment came, he fell upon the tribune with anathema, declared him a heretic, canceled all agreements with him and ordered the believers to fight Rienzo, threatening excommunication to anyone who dares to support the tribune.

For now Anathema still too young to think of anyone other than herself, and to attach importance to the fact that neither her children are mentioned in the book, nor, for that matter, any events after one certain moment, which will come in eleven years.

What I saw Anathema, she said later, looked like a minor Greek god.

She said you were the worst of THEM, said Anathema, a little more fun.

I'm sure you have a very good book," said Anathema, and forever won the heart of Adam.

According to Agnes, at any rate, which she expressed in the book which Anathema I allowed myself to lose.