Amidst the culture wars, the word “traditionalist” has gained currency and has been co-opted in a variety of ways. Broadly, it is a self-naming mostly by those who identify as religious and are seemingly faithful to their religious tradition in the face of attacks either against religion in general or by others within their religious tradition who challenge various givens of that tradition. For the Orthodox Christian crowd, a very simple example would suffice: a self-named traditionalist would typically oppose the ordination of women to the diaconate, while a non-traditionalist—usually called, pejoratively, a liberal—might challenge the givenness of the non-ordination of women.
An extension of “traditionalist” is “traditional values,” which has come to mean a very select set of “values” related to gender and sexuality. “Traditional values” has very recently become a transnational slogan, which cuts across the East-West divide, since there are Westerners (American Evangelicals) making alliances with Easterners (Russian Orthodox actors) in order to advance “traditional values” through established national and international legal structures.
The meaning of “traditional values” has been further amplified with the neologism: “Orthodox morality.” I say neologism, because never in the history of Christianity—at least Orthodox Christianity—has the word “Orthodox” functioned as an adjective for “morality.” Never. This neologism has a very non-traditionalist—dare I say, modern—ring to it. It may appeal to those attracted to a version of the so-called “Benedict Option,” but this Donatist logic of purity was condemned a long time ago by the Church.
My thesis is very simple: the use of the word “traditionalist” and its derivative forms (“Orthodox morality,” “traditional values”) is philosophically untenable, i.e., it’s wrong. Continue reading