by Jack Pappas
Liberalism has recently become a shibboleth for everything that is wrong with our present age, with critics in the in the academy and the media as well as the political establishment.
For the global Left, the term “liberalism” has become a kind of shorthand used to identify everything from the evils of the contemporary incarceration and national security state, to the neoliberal corrosion of the democratic public sphere, and to the exploitive (and ecologically catastrophic) reign of predatory capitalism. For the global Right, “liberalism” has come to signify the root cause of everything from declining religiosity to the destabilization of a common social fabric rooted in “traditional” family life and “Western” cultural homogeneity.
That liberalism would undergo such an apparently sudden shift in its cultural and political cachet, from a position of unquestioned dominance to a widespread object of scorn is, however, not unsurprising nor altogether unwarranted. Yet, the content of these various critiques couldn’t be more dissimilar, and it precisely this dissimilarity which reveals a need for greater clarification and rigor about the usage of “liberalism” as a catch-all object of critique, and in turn raises questions about how Christians ought to think about liberalism and its critics. Continue reading
by Theodore Theophilos
The following is a review of Russian Nuclear Orthodoxy, a study of the role of the Russian Orthodox Church (ROC) in shaping the nuclear arms program for the Russian Federation written by Dmitry Adamsky and published by Stanford University Press (2019).
I approached this surprisingly accessible book with perhaps a unique perspective. I have no background in the complexities and horrifying potentialities of nuclear weapons and the political policies behind their creation and use. My interest in this book was to explore two quickly diverging paths of Orthodoxy. One path is that of the statist—the Church in a collaborative relationship with government in the “Byzantine model.” The other path is that of the stateless—the Church existing in a polity but in a pre-Constantine relationship with government. In his analysis of the relationship between the Russian Orthodox Church (ROC) and the Russian nuclear defense community, Professor Adamsky chronicles the alarming merger of the missions of the Moscow Patriarchate and the Russian Federation and its nuclear armed forces.
Russian Nuclear Orthodoxy analyzes the relationship between the ROC and the Russian armed forces in three evolving periods: the Genesis Decade (1991-2000); the Conversion Decade (2000-2010); and the Operationalization Period (2010-2020). Continue reading
by Fr. Robert M. Arida
Democracy and the separation of church and state are relatively new for the Orthodox Church. From both derive the many challenges the Church in America encounters as it stands unfettered in the political arena.
Paraphrasing the British historian and theologian G.L. Prestige, the concept, let alone the reality, of a political atheist was unknown until the modern era. Prior to the Renaissance and the Enlightenment, God, politics, and the Church were inseparable.
Father Georges Florovsky has shown that as Christianity expanded throughout the empire, the Church was faced with two options: to either remain in the world/empire and contribute to the development and improvement of the body politic or to retreat into the desert. By the time of Constantine’s conversion to Christianity the Church found itself at a crossroads. It had to grapple with Christ’s kingdom not being of this world (Jn.18: 36) and the reality of an emerging Christian empire with a Christian emperor at its head.
With the Church facing the crossroads of empire and desert two concurrent foundations were laid. The first was a Christian political philosophy upon which would be built a Christian state and culture. The other was its antithesis, manifested primarily in the monastic movement, which would serve as a continuous reminder to the Church that its true home and sovereign were elsewhere. Continue reading
by Matthew Cooper
The nomination of Gina Haspel to the position of CIA director is deeply troubling to me, should be deeply troubling to all Americans—and should be most troubling to Orthodox Christians in particular. To explain why this is so, allow me to begin with a historical anecdote.
In 1169, the Bishop of Rostov, a stiff-necked and arrogant man named Fedor, was sent to Kiev by his prince, Andrei Yurievsky—later commemorated as Saint Andrei “the God-Loving.” This bishop had committed a number of egregious ecclesiastical crimes – many of them, it must be said, at Prince Andrei’s own instigation. One of these crimes was attempting to create his own jurisdiction over the head of the Metropolitan. Fedor’s behaviour even attracted the criticism of the celebrated preacher Bishop Saint Kirill of Turov, who urged him to resign his position. Long story short, when his conduct became intolerable, he was sent to Kiev to confess and face trial for his crimes before the then-Metropolitan of Kiev, Constantine II.
The Metropolitan of Kiev, however, had his henchmen cruelly torture the bishop. They cut out his tongue, cut off his right hand and put out his eyes. They then drowned him and then burned his corpse. Continue Reading…