Posts tagged with: Russian Orthodox Church

When it comes to environmental science, we can’t avoid tough science and policy questions by simply arguing from Scripture or Tradition, says Rev. Gregory Jensen in the first of this week’s Acton Commentary.

Yes theology and science “have different points of departure and different goals, tasks and methodologies” but they “can come in touch and overlap.” For this convergence to be fruitful we must resist “the temptation to view science as a realm completely independent of moral principles.” Science can, and often does, serve as “a natural instrument for building life on earth” (Basis of the Social Concept of the Russian Orthodox ChurchXIV.1). However when we limit ourselves merely to the findings of the natural, social and human sciences, we risk confusing expediency with prudence and diluting the Church’s witness.

The full text of the essay can be found here. Subscribe to the free, weekly Acton News & Commentary and other publications here.

Last night I attended an engaging lecture at Calvin College by Dr. William Abraham of the Southern Methodist University Perkins School of Theology. Abraham, whose religious background is Irish Methodist and who is now a minister in the United Methodist Church and the Albert Cook Outler Professor of Wesley Studies at Perkins, gave a presentation titled, “The Treasures and Trials of Eastern Orthodoxy.” As someone who was once an outsider to the Orthodox Church and is now an insider (as much as a former outsider can be, I suppose), I can say that Dr. Abraham’s lecture highlighted many things that I see in the Orthodox Church myself as well as bringing others into focus, in particular five treasures the Orthodox bring and four trials that they face in our current, global context. (more…)

From a June 22 CNA/EWTN news article on the 2013 National Religious Freedom Conference in Washington, sponsored by the Ethics and Public Policy Center’s American Religious Freedom Program.

The Very Reverend Dr. Chad Hatfield, Chancellor of St. Vladimir’s Orthodox Theological Seminary, echoed the Rabbi Cohen’s statements, telling CNA that “I think that there is a clamp-down on religious liberty in this country, but it’s so incredibly simple that we aren’t catching the signs.”

“If one religious identity’s freedoms are taken, then all suffer,” he added.

He warned, however, against over-correction, such as moves by the Russian Orthodox Church to establish Russian Orthodoxy as the official state religion. “There is a problem when the Church relies on the fist of Caesar to protect it rather than the loving hand of Jesus,” he cautioned, although he noted that “the government should guarantee us our freedom to express ourselves.”

Read “Diverse faith leaders unite over religious freedom concerns” at the Catholic News Agency.

The double-headed eagle is a historical symbol of symphonia.

Today at Acton University, Fr. Michael Butler examined the history of Church-State relations in the Orthodox Tradition with special reference to the modern, Russian context in his lecture “Orthodoxy, Church, and State.” The audio of his lecture will be available via Ancient Faith Radio sometime in the coming weeks. As a teaser, I would like to briefly examine two concepts of Orthodox political theory to which Fr. Butler devoted specific attention: symphonia and sobornost.

Due to the influence of Max Weber, symphonia is often mischaracterized as caesaropapism (a term he coined), the state in which a nation’s sovereign is supreme in all ecclesiastical matters as well as those of state. It would be, then, a complete absorption of the Church by the state. Actual historical instances of this would include (to varying degrees) the Church of England where the monarch is the head and Imperial Russia from Tsar Peter the Great’s Westernizing reforms to the Bolshevik revolution. In the latter case, as Fr. Michael noted, one can see a distortion of symphonia for the elevation of state power, but not its essence or, by far, the complete historical picture. (more…)

Blog author: dpahman
posted by on Wednesday, February 20, 2013

According to Daly, Soviet government sought to dictate every aspect of life in the name of the common good, including the indexing of Soviet publications by libraries. He writes, “[I]f Soviet publications failed to end up in libraries, then, as Lenin railed, ‘we have to know precisely whom to imprison.’”

In the Winter-Fall 2012 issue of Modern Age (54, nos. 1-4), Jonathan Daly contributes a helpful exploration of what happens when desire for the common good goes bad. His article, “Bolshevik Power and Ideas of the Common Good,” focuses on the disastrously ill-conceived effort by the Russian revolutionaries to promote the common good through their self-proclaimed “revolutionary dictatorship of the proletariat.”

Daly contends, “The horrors of Bolshevik governance stemmed directly from their repudiation of the precious fruits of Western political thought.” It is a classic example of the tendency of some to promote cheap moralisms while ignoring the empirical realities of any given context, what then Joseph Cardinal Ratzinger termed in 1985, “the antithesis of morality.” In addition to fostering mass suspicion, starvation, and ultimately a despotic police state in Russia, the Bolsheviks also have the blood of literally millions on their hands, Orthodox Christians as well many Roman Catholics, Protestants, Jews, and others—the rotten fruit of their noble quest for the common good. (more…)

Russian Orthodox Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, met with Pope Benedict XVI at the Vatican on Oct. 16 after the session of the Synod of Bishops of the Roman Catholic Church.

In an interview for Acton’s Religion & Liberty quarterly, the Russian Orthodox bishop in charge of external affairs for the Moscow Patriarchate, Metropolitan Hilarion (Alfeyev) of Volokolamsk, warned that that the situation for the Christian population of Syria has deteriorated to an alarming degree. Hilarion compared the situation today, after almost two years of fighting in Syria, as analogous to Iraq, which saw a virtual depopulation of Christians following the U.S. invasion in 2003.

The Russian Orthodox Church has been among the most active witnesses against Christian persecution around the world, particularly in the Balkans, North Africa and the Middle East. In November 2011, Kirill, the Patriarch of Moscow and All Russia, visited Syria and Lebanon. In a meeting with Syrian President Bashar al-Assad, Kirill said that he shared a concern with Assad about the “spread of religious radicalism that threatens the integrity of the Arab world.”

That sentiment has been expressed widely in Christian communities in Syria — some of them dating to apostolic times — as civil war has progressively taken a heavy toll. Now almost two years on, as many as 30,000 people may have perished. Despite having few illusions about the nature of Assad’s autocratic rule, many Christians feared that the Islamist groups, involved in what the West initially viewed as another “Arab Spring” uprising, would eventually turn on them. Indeed this is what has happened. Entire Christian villages have been depopulated, churches desecrated, and many brutal killings have taken place at the hands of the “Arab Spring” insurgents. Most recently, Fr. Fadi Haddad, an Orthodox priest, was found murdered with brutal marks of torture on his remains. Car bomb attacks are now being waged against Christian neighborhoods. (See these backgrounders on the Syrian crisis from the Congressional Research Service and the Council on Foreign Relations). (more…)

The all-girl Russian punk band, which in February pulled its juvenile, blasphemous stunt on the ambon of one of Russian Orthodoxy’s holiest places of worship, has generated an unending stream of twaddle from so many commentators who betray a deep, willfully ignorant grasp of Christianity and a perfectly secular mindset.

Commentator Dmitry Babich on the Voice of Russia observed that “the three female members of the group, who called the Patriarch ‘a bitch’ and ‘the God’s excrement’ in the holiest of the holy (the altar of Russia’s main Orthodox cathedral), were lionized by nearly all Western press.”

Did the band members deserve two years in prison? No — a massive over reaction. But imagine if the girls had pulled their punk-stunt in the United States in, say, a mosque or a synagogue or a liberal church, and directed that kind of language at the minister or imam. How would the Western media have reacted? (Even so, they might have qualified for a National Endowment for the Arts grant).

Peter Hitchens points out in “Pussy Riot and Selective Outrage” that the exhibitionists who staged this little exercise in “protest” weren’t just interested in free speech: (more…)

Blog author: jcouretas
posted by on Thursday, May 17, 2012

The Russian Orthodox naval cathedral in Kronstadt, reconsecrated in April

From Interfax:

Moscow, May 15 — On Tuesday, there will be 80 years since the Soviet government issued a decree on “atheistic five-year plan.”

Stalin set a goal: the name of God should be forgotten on the territory of the whole country to May 1, 1937, the article posted by the Foma website says. (more…)

On the Observer, the blog of the American Orthodox Institute, Rev. Johannes L. Jacobse looks back on the life and the legacy of Chuck Colson:

I heard him explain his experience in prison during one of his talks. It was the lowest point in his life where he had lost everything and began to question purpose, decisions, and direction. He was visited by a friend (former Minnesota Governor Al Quie) who shared with him how Jesus Christ came into the world to redeem man. Colson listened, cried out to God for help and, as his life would later prove, God heard him. His repentance was deep and lasting.

Prison opened his eyes not only to God, but the desperate conditions of other prisoners. He founded Prison Fellowship, an organization they helped prisoners while incarcerated, after they got out, and their families. The Russian Orthodox Church called on Prison Fellowship after Communism fell to help them build viable prison ministries in Russia.

Colson’s work grew to incorporate what he called teaching the Christian World View. He saw that decline in culture was moral in nature and that a return to the values and precepts of the Christian faith were the only hope for cultural renewal. This meant that he had to do the work of an evangelist. It also meant that a deep ignorance among Christians about their own history, the history of Western culture, and the viability of the Christian message in a relativist age needed to be addressed. That led to ecumenical outreach, and it was at one of his ecumenical events that I first met Colson.

I attended a conference with Christian leaders (cultural activists mostly) from all types of Christian communions; the first Orthodox priest ever invited to such a gathering. Most of us were not academics but more of what I call “rubber meets the road” types; people used to debate, interaction, dealing with crisis, and so forth. As such, the conference had a very practical, even edgy feel to it at times. All shared the conviction that the Christian faith has a public dimension and that we should not cede the public square to secularism. Christendom is, well, Christian and no amount of brow-beating, public scorn, the insecurity and impotence of liberal Christianity, or any other malady should stop us from boldly speaking out with intelligence and conviction.

It was there too that I first recognized how much that Orthodoxy has to give the culture. I saw that many Christians of other communions are waiting for us to step to the plate and make our contribution. They welcome us.

Read “Charles Colson: 1931-2012. May His Memory Be Eternal” on AOI’s Observer.

Blog author: dpahman
posted by on Wednesday, March 14, 2012

The Journal of Markets & Morality is planning a theme issue for the Spring of 2013: “Integral Human Development,” i.e. the synthesis of human freedom and responsibility necessary for the material and spiritual enrichment of human life. According to Pope Benedict XVI,

Integral human development presupposes the responsible freedom of the individual and of peoples: no structure can guarantee this development over and above human responsibility. (Caritas in Veritate 17)

There is a delicate balance between the material and the spiritual, the institutional and the individual, liberty and responsibility undergirding this concept.

This tension can be felt in a similar sentiment from the Russian Orthodox Church’s Basic Teaching on Human Dignity, Freedom and Rights:

A society should establish mechanisms restoring harmony between human dignity and freedom. In social life, the concept of human rights and morality can and must serve this purpose. At the same time these two notions are bound up at least by the fact that morality, that is, the ideas of sin and virtue, always precede law, which has actually arisen from these ideas. That is why any erosion of morality will ultimately lead to the erosion of legality. (3.1)

And, again, among Protestants The Cape Town Commitment confesses a failure “to regard work in itself as biblically and intrinsically significant, as we have failed to bring the whole of life under the Lordship of Christ.” Indeed, in addition to the theoretical difficulty in articulating a coherent, Christian model for integral human development, there is the equally daunting task of practical implementation.

Read the full Call for Publications here.

Submission guidelines, subscription information, and digital archives are available at: www.marketsandmorality.com

For an example of the sort of submission we are looking for, see Manfred Spieker, “Development of the Whole Man and of All Men: Guidelines of the Catholic Church for Societal Development,” Journal of Markets & Morality 13.2. (Click on title to view PDF.)

The Journal of Markets & Morality is a peer-reviewed academic journal published twice a year–in the Spring and Fall. The journal promotes intellectual exploration of the relationship between economics and morality from both social science and theological perspectives. It seeks to bring together theologians, philosophers, economists, and other scholars for dialogue concerning the morality of the marketplace.