From the opening pages of Rod Dreher’s Live Not by Lies: A Manual for Christian Dissidents (Sentinel, 2020), the assumption is that the lies which most threaten to engulf Christians today are those coming from the cultural and political Left. Political correctness, cancel culture, anti-racist kinds of training, gender theory, the “cult of social justice”—all treated by Dreher as comprising together a single system of lies—are what he says Christians must remain vigilant against and refuse to participate in. To help strengthen them in this resistance Dreher commends to his primarily North American readers the examples of remarkable 20th century Christian dissidents of Eastern Europe who stood up against totalitarian regimes. Some are familiar figures like Alexander Soltzenhitzyn (from whose 1974 essay addressing the Russian people comes the admonition to “live not by lies”), Václav Havel, and Karol Wojtyla. Others are less familiar, among them Croatian Jesuit priest Tomislav Poglajen Kolaković, Russian Orthodox dissident Alexander Ogorodnikov, Russian Baptist pastor Yuri Sipko, and Czech Catholic mathematician and human rights activist Václav Benda. Dreher offers moving accounts of these and other heroic figures and extracts considerable wisdom from their writings and from the recollections of those he has interviewed who knew them.Continue reading
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. (Ecclesiastes 1:9)
QAnon and “Trumplicals” (I just can’t use the lovely word “Evangel” to reference them anymore.) They both seem to have come out of nowhere, unleashed on the nation’s consciousness by the presidency of Donald Trump. But they were there all along, hiding in plain sight in the history of American Christianity.
I wish the “Qs” could find their way to the Second Apology of Justin Martyr or the Embassy for the Christians of Athenagoras of Athens. If they had any understanding of the past, they might see how charges of perversion and cannibalism were used against the early Christians. But, they’ve jumped right in, spurred on by their hatreds and fears, throwing in the “blood libel” against Jews for grotesque measure. All of this dread of being devoured from the new cult of “Q.” They still can’t figure out what to do with John 6. Don’t they get that Orthodox and Catholic are “munching” on the Body of God at every Eucharist? Should we be prepared for our churches and synagogues to be invaded like pizza parlors, by armed fanatics searching for an abattoir of horrors?Continue reading
In the midst of the dominant globalization process, as experienced in various areas of life (economy, politics, new modes of communication, technology, or common dangers such as terrorism, environmental catastrophes, continuous fragmentation of the world), an ongoing debate is taking place around the meaning and content of the concept of “global citizenship.” Although a concept deeply rooted in the history of philosophy (e.g., Diogenes of Sinope, Stoicism) with various cognates or synonyms (“world citizen,” “cosmopolitan,” etc.) that give nuances to its meaning, the definition of global citizenship is still under discussion and is quite often met with suspicion or skepticism, considered thus as a sort of “metaphor” that does not account for real life. Furthermore, while it is conceived as almost incoherent because it requires a somehow homogeneous universal political order, globalization, by modifying the very context of political action and the conditions and parameters of human life overall, leads to a new understanding of citizenship that seeks to go beyond particular, national, or cultural bonds. Based on its inherent tendency to voluntarily or involuntarily de-territorialize and de-historize the citizen’s ties, globalization provides the modern citizen with freedom from a specific place, highlighting the primary need for interdependence between people all around the world, without, however, necessarily denouncing altogether the importance of local, national identities. The concept of global citizenship then naturally emerges as a striving, initially at least, for a proper balance between the global community and a particular nation, between global and local, between the universal and the particular, between humanity in general and human beings in particular–albeit not always evidently, since it often gives a second place to the particular identity.
Given this perception, what does Eastern Orthodox Christianity have to contribute?Continue reading
The American people are deeply divided and polarized in their political stances and choices. The divisiveness and polarization in the American political realm have also affected Christian churches and communities even though some of them have chosen not to formally address the challenges that politics raises for the people’s personal and communal lives. The relation of politics and Christian faith is a highly complex issue that deserves careful attention, since Christian faith and politics determine, to a great extent, people’s personal and collective life. As we address religion’s relation with politics, it is imperative to be cautious not to reduce or surrender the one to the other, or vice-versa. Furthermore, because of the complex nature of the relationship between religion and politics, we must resist the temptation to consider our thoughts on this matter as a final prescription for how the religious communities and the Christian churches should identify the root causes of the political challenges and choose the issues that deserve their thoughtful contribution.
In Christian circles, the Church’s witness to the world is often contrasted with her sacred otherworldly tradition. Through political actions and involvement, it is often suggested that the Church skirts from her primary sacred responsibility. She substitutes immanence for transcendence. She replaces the Gospel of love and forgiveness with social reforms, legislative change, political programs, and actions. Thus, by focusing so much on social and political matters, the churches increasingly fail in their sacred mission to unite the world with God. They become inauthentic. If such an attitude prevails, the churches consciously choose to ignore political challenges or be indifferent to violence, injustice, racism, homelessness, violations of human rights, and assaults on human dignity.Continue reading