In the months before Fr. Leonid’s passing, he was working on a revised version of the following address to publish on Public Orthodoxy. As he was unable to complete it, with his family’s blessing, we are posting the entirety of the keynote address he offered to the All American Council in July, 2018. We are indebted to Fr. Leonid for his vision, kindness, and support. May his memory be eternal.
Tonight I am bringing a message to us all—to you and to me—from Saint Herman of Alaska. These are the words of Saint Herman to us:
From this day forth, from this very hour and this very minute, Let us love God above all and seek to accomplish His Holy Will.
Our pilgrimage as Orthodox Christians of North America, our journey as the Orthodox Church in America, starts with the arrival of Orthodox missionary monks in Alaska. Among them was a holy man—a man living a holy life and making a holy witness.
As our journey unfolded through time, the identity of the Orthodox Church in America was revealed. We were tested and tried, we faced times of trouble, we faced crises and achieved successes. Let’s reflect together on our journey. Perhaps we will discover what today constitutes our identity.
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 →