On the Biblical and Patristic Limits of Excommunication

A French Medieval Illumination of a Temporary Excommunication of a Young Man for the Sin of Fornication

“Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.” 

- I Corinthians 11:27-32 KJV

By Bp. Joseph (Ancient Church of the West)

Introduction

Throughout Christian history, we see the act of formally excluding someone from participation in the sacraments and liturgical services of the Christian Church, called "excommunication," has specific limits and guidelines that are deeply rooted in biblical teachings and the early traditions of the Church Fathers. Understanding these limitations is essential, especially in the context of ecclesiastical governance and the interplay between bishops within the synodal structure of the Orthodox Church. Just as historical crimes have been covered up through the unjust and illegitimate use of excommunication as a political tool, so too, modern examples of hasty, opportunistic, unfounded, tyrannical, or heretical uses of church discipline and shunning (avoiding contact or fellowship with the disciplined member) abound in recent memory. 

The goal of the Church must be to use all forms of askesis and discipline as a curative medicinal balm to bind up and heal the self-inflicted wounds of sin, and to restore all those who confess and repent to the life and communion of the Holy Trinity through the administration of the Holy Sacraments. In this way, spiritual disciplines contribute to mercy and compassion, and fulfill the salvific mission of the Church to proclaim Christ’s Gospel to the world. “Bless and curse not” as Romans 12:14 says, or as James 3:11-12 reminds us: “Does a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? Either a vine, figs? So can no fountain both yield salt water and fresh.” 

Excommunication must only be used for the salvation of the errant soul and the withholding of Communion for the sparing of the sinner’s life, so that the Body and Blood of Christ is not taken unworthily and thus risking the death of the sinner (as seen above in 1 Corinthians 11:27-32). Any motivation other than the salvation and protection of others is an illegitimate use of God-given authority and results in wounds and divisions being introduced into the Body of Christ, a kind of continued Crucifixion, for which there are long-standing spiritual and historical repercussions. 

Scriptural Foundations 

The New Testament provides clear guidelines on the reasons and processes for excommunication. St. Paul, in his epistles, emphasizes that excommunication should be reserved for cases of severe immorality or heretical teachings. For instance, in 1 Corinthians 5:11-13, Paul advises the Church to "not associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. ... 'Purge the evil person from among you.'" This passage underscores that the grounds for excommunication are significant moral failings, failings that go beyond the pastoral cure of both the clergy and laity of the local church, requiring a complete excising of immorality and error. 

Similarly, in Titus 3:10-11, Paul instructs, "As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned." Here, Paul identifies the propagation of divisive or heretical teachings as a cause for excommunication, reinforcing that doctrinal purity is paramount within the Church. Wrong doctrine, that which contradicts the clear edicts of Holy Scripture or the Christian Tradition, can not be tolerated within the Church.  

Patristic Practice 

The Early Fathers echoed these scriptural principles, also emphasizing that excommunication must be based on clear moral or doctrinal failings. St. Cyprian of Carthage, in his treatise “On the Unity of the Church,” insists on the necessity of adhering to the apostolic tradition and maintaining ecclesiastical discipline, but he also cautions against unjust or arbitrary excommunications: "There is one God, and Christ is one, and there is one Church, and one chair founded upon Peter by the word of the Lord. Another altar cannot be set up, nor a new priesthood be made, besides that one altar and that one priesthood. Whoever has gathered elsewhere is scattering" (St. Cyprian, On the Unity of the Church, Chapter 4). One in error cuts himself off from the truth, thereby making every case of excommunication a clear case of right and wrong. 

The Importance of Unity and Legitimate Authority within the Church

St. Augustine, in his writings, similarly emphasizes that excommunication should be a last resort, used only when absolutely necessary to protect the integrity of the Church’s teaching and moral standards. He advises bishops to act with caution and charity, ensuring that their actions are just and based on clear evidence of wrongdoing. St. Augustine writes: “For it is an easy matter to cut or tear what is whole; but when torn to pieces, to repair it again is beyond your power. Therefore, dearly beloved, with patience and meekness, with mutual forbearance and love, endeavor to keep the unity of the Spirit in the bond of peace (St. Augustine, Letter 162)." We should act slowly, endeavoring to keep peace, concord and avoid scandal, rather than rushing where “angels fear to tread,” using excommunication as a tool for personal advantage, rather than for the restoration of the individual’s soul back to God. 

Ecclesiastical Governance and Synodality 

In the Ancient Church, the principle of synodality—governing the Church through councils or synods of bishops—was fundamental. All bishops were considered equal, and decisions were made collectively rather than unilaterally by a single bishop or archbishop. This collegiality is crucial in understanding the limitations of excommunication within the ecclesiastical hierarchy. Bishops may be excommunicated by a standing synod of pastorally empowered bishops, in an unanimous decision. They may not be unilaterally excommunicated by only one bishop, and even less so if that one bishop has been called into question on moral or doctrinal issues himself. There is no “nuclear option” within the Church to protect assumed authority from synodality or accountability.  

An archbishop, even one holding the title of “Primate,” does not have the sole authority to excommunicate a synod of bishops, especially in the absence of clear moral or doctrinal fault. The "primus inter pares" (first among equals) principle means that the primate's authority is derived from and limited by the collective will of the synod. This synodal structure ensures that no single bishop can wield excessive power over the others, maintaining the Church’s unity and doctrinal orthodoxy in the face of individual human brokenness, intellectual weakness, and moral compromise. The Church only functions legitimately and functionally with a hierarchy that is submitted to a synod in mutual accountability, humility, love, and conciliar/joint rule. Assumed archiepiscopal superiority (the erroneous thinking that there are bishops over other bishops in sacramental power), removed the Roman Church from Holy Orthodoxy for the errors of the Papacy at the Great Schism, and continues to challenge both the large national churches and the small missionary jurisdictions alike within the Orthodox world today!

St. John Chrysostom, in his writings, underscores the importance of synodality and the equality of bishops. He warns against the dangers of pride and autocratic leadership, advocating for humility and collective decision-making in Church governance - "For the bond of charity must necessarily be strengthened, as a solid defense against the evil one; for it is not possible for the devil to overthrow or shake the power of charity, but he undermines it by envy. Let us therefore not be unmindful of his snares, but bind ourselves with one another" (St. John Chrysostom, Homily on Ephesians 4:3). 

The Severe Consequences of Unjust Excommunication 

According to the teachings of St. Paul and the Patristic Fathers, unjustly excommunicating others—especially without any valid reason—constitutes a grave error that leads to self-excommunication. When a bishop fabricates charges to excommunicate others for personal or political reasons, they violate the principles of justice and charity, thereby separating themselves from the true communion of the Church. In attempting to damn others, the offending party ultimately damns themselves. In Matthew 18:15-17, Jesus outlines a process of fraternal correction that emphasizes reconciliation and fair judgment, indicating that wrongful excommunication contradicts these teachings. The process is clearly one of gradual steps, keeping confidence, meeting face to face, and gradually incorporating more and more witnesses (mediators) in the process of attempting to first restore a relationship through repentance, or, if the rebuke and restoration are not heard or desired because of willful sin or heresy, a clearly witnessed process of rejection allows the whole Church assurance that power was not usurped or wrongly applied. 

Summary

Excommunication is a serious act that must be exercised with utmost caution and justice, for the good of the soul being church disciplined, and for the protection of the Body of Christ from division, immorality or heresy in general. It is used as a last resort in a conflict where unrepentant parties have been approached multiple times with the option of repentance and reconciliation. Unilateral or anti-synodal use of excommunication is not allowed as the canonical foundations of the Church clearly witness. The biblical and patristic traditions delineate an appropriate use of excommunication, emphasizing moral and doctrinal integrity, and holding those who use excommunication to the very highest of public standards. Ecclesiastical governance, rooted in synodality and the equality of bishops, further restricts the unilateral power to excommunicate, ensuring that such decisions reflect the collective wisdom and justice of the Church. Unjust excommunications not only harm the individuals making the false or uncalled for anathematization, but also undermine the unity and integrity of the Church itself, striking to the heart of the question of ecclesial authority. Someone who undertakes to do such unjustly clearly cuts themselves off from the Church and renders their orders, ministry, and canonical claims utterly null and void.