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Thursday, September 21, 2017

Just War





Just war

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Just war doctrine attempts to define situations in which the waging of war becomes a moral necessity. It lays out criteria by which a Christian is intended to determine whether or not a specific war was entered into and is conducted in a virtuous manner, so that killing would become a moral necessity. Although the Orthodox Church has used something like a "just war" doctrine to determine when a state or empire may engage in armed conflict, it has nevertheless always considered killing even in such cases to be a sin, and has thus required the therapy of repentance.


 

Humanities, Social Sciences, and the Church

Many sociologists are intrigued with examining the formation and results of wars in order to gain understanding of why war continues to reoccur throughout the world.
The Greek philosopher Heracleitus believed war to be the "father of all...."
The Church teaches that God is the "Father Almighty."


Holy Scripture and the Tradition of the Church

In St. Paul’s epistle to the Romans, God is referred to as a "God of peace" (Romans 15:33). The development of a war is a result of a separation from God, which is also a separation from peace and love. Since God is the source of our existence, separation from God leads to chaos and destruction.
"If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword…" (Isaiah 1:19-20).
"…for all who take the sword will perish by the sword" (Matthew 26:52).
"…for the authority (civil) does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer" (Romans 13:4).

Christians are focused on peace and must work towards preserving a loving attitude that is not separate from God.
"My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews" (John 18:34).
"I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another" (John 13:34).
"Blessed are the peacemakers, for they will be called children of God" (Matthew 5:9).


The Tradition of the Fathers and the Early Church

The Church during the first centuries was very negative towards the participation of Christians in war. Origen was completely against the idea of Christians participating in any form of military duty, while Tertullian believed that Christians should participate in military duty. Many of the Saints were involved in military duty and many Christians were members of St. Constantine’s army. The Church has always upheld her fundamental resistance towards war and does not allow clergy to be involved in any military activity.

Latin Fathers

Neither St. Ambrose nor St. Augustine accept the "just war" theory but recognized the reasons that lead to it – the defense of those unjustly treated. Never has the Church presented nor accepted a theory of "just war," but it has tolerated it to protect greater standards. War promotes its participants to murder one another and encourages all of the participants to bring victory to their side. It is difficult to have peace on earth when a man with a violent inclination has the potential to cause devastating destruction to the world.

Greek Fathers

According to Fr. Stanley Harakas, there is no ethical reasoning for war in the writings of the Greek Fathers. Fr. Harakas states that the fathers wrote that only negative impacts arise from war. Even in unavoidable circumstances, Fr. Harakas mentions that the fathers thought of war as the lesser of greater evils, but none the less evil. Fr. Harakas declares that the term "just war" is not found in the writings of the Greek Fathers. The stance of the Fathers on war is pro-peace and an Orthodox "just war" theory does not exist.

St. Athanasius

"Although one is not supposed to kill, the killing of the enemy in time of war is both a lawful and praiseworthy thing. This is why we consider individuals who have distinguished themselves in war as being worthy of great honors, and indeed public monuments are set up to celebrate their achievements. It is evident, therefore, that at one particular time, and under one set of circumstances, an act is not permissible, but when time and circumstances are right, it is both allowed and condoned" (The Letter of St. Athanasius to Amun).
Fr. John Anthony McGuckin|John McGuckin]] says that this argument is misleading since it does not deal with justifying killing during war. According to Fr. McGuckin, this letter was regarding sexual activity and uses a "rhetorical example of current opinion to show Amun that contextual variability is very important in making moral judgements." For further information, please refer to the Rudder or the Letter of St. Athanasius to Amun.

St. John Chrysostom

"Christians above all men are not permitted forcibly to correct the failings of those who sin. Secular judges indeed, when they have captured malefactors under the law, show their authority to be great, and prevent them even against their will from following their own devices: but in our case the wrong-doer must be made better, not by force, but by persuasion" (St. John Chrysostom, "On the Priesthood").

The Canonical Tradition of the Orthodox Church

Any act of violence contradicts the ethics and principles of the Kingdom of God. St. Basil states that although the act of violence may be required for the "defense of the weak and innocent…it is never justifiable."

Canon 13 of St. Basil

"Our Fathers did not consider the killings committed in the course of wars to be classifiable as murders at all, on the score, it seems to me, of allowing a pardon to men fighting in defense of sobriety and piety. Perhaps, though, it might be advisable to refuse them communion for three years, on the ground that they are not clean-handed."
St. Basil references the beginning of this canon to St. Athanasius in order to clarify and accurately interpret what was meant in his Letter to Amun (The Rudder). St. Basil the Great did not count the "shedding of blood" committed during wars as murder, but he does require the penitent to abstain from partaking of the Eucharist for three years. Although three years may seem harsh to us today, Fr. McGuckin states that this "was actually a commonly recognized sign of merciful leniency in the ancient rule book of the early Church."

Canon 83 of the Holy Apostles

"If any Bishop, or Priest, or Deacon is engaged in military matters, and wishes to hold both a Roman (i.e.; civil) and a holy office, let him be deposed. For "render unto Caesar the things that are Caesar’s; and unto God the things that are God’s" (Matthew 22:21).


Church and State

Christianity is responsible for first introducing the belief of non-violence. A true Christian would rather be killed than to kill. However, it is the civic duty of a Christian to obey the civil authority, not only because of fearing punishment, but since it is ethically and honorably conscience. It is inevitably understood that the will of the civil authority will conflict with God’s will over time, and it’s important to understand that "we must obey God rather than any human authority" (Acts 5:29).

The Church and the Roman (Byzantine) Empire

In the Byzantine Empire, the enemies of the State were also the enemies of the Church. So the defense of the State also became the defense of the Church. The State was considered to be protected by God since it was connected to the Church. The Church has upheld its position on war and has never deserted its stance. Emperor Nicephoros Phocas of Byzantium (963-969) requested the Church to recognize the people dying at war to be classified as martyrs.
The response was "How could they be regarded as martyrs or equal to the martyrs those who kill others or die themselves at war, when the divine canons impose a penalty on them, preventing them from coming to Divine Communion for three years."
The Church has always condemned war, but has always been tolerant of the Christian soldiers that served in a military unit. War may be necessary under certain circumstances to protect the innocent and to limit even greater evils.


Orthodoxy Today

His All Holiness Ecumenical Patriarch Bartholomew I

Address in Athens, Greece on May 24, 1999
As declared by Patriarch Bartholomew, "...the irrationality of war is evident from its effect on humanity and on the natural environment."
Through spiritual vigilance and focusing on safeguarding the world from destruction, war and the causes of war must be addressed and eliminated. Peace can only be upheld if the causes of war and hostility in our times are being addressed. Some of the causes of war relate with discrimination, subjugation, hostility, and depressing social conditions. As the causes of war intensify, our chances of upholding peace in the world fade away. For these reasons, we must use all of our resources on a global scale to eliminate these causes. The uncontrollable issues that are the strongest contributors to war deal with nations overemphasizing preparations for war and increasing the manufacturing initiatives of military ammunition.
Address in Novi Sad, Serbia on October 22, 1999
Patriarch Bartholomew states that "War and violence are never means used by God in order to achieve a result. They are for the most part machinations of the devil used to achieve unlawful ends. We say "for the most part" because, as is well known, in a few specific cases the Orthodox Church forgives an armed defense against oppression and violence. However, as a rule, peaceful resolution of differences and peaceful cooperation are more pleasing to God and more beneficial to humankind."
In addition to the aforementioned statement, Patriarch Bartholomew references St. Paul's epistle to the Romans, "Do not be overcome by evil, but overcome evil with good" (Romans 12:21).


References

Additional Reading

Orthodox References

Non-Orthodox References

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Wednesday, September 20, 2017

Quote by St. Sergius of Radonezh ~ How Can we be Saved?




   Orthodox Christians must steadfastly remain in Orthodoxy, preserve oneness of mind with one another and unhypocritical love, guard purity of soul and body, reject evil and unclean intentions, temperately partake of food and drink, and above all adorn themselves with humility, not neglect hospitality, refrain from conflicts and not give honor and glory in anything to earthly life, but instead await a reward from God: the enjoyment of heavenly goods.


(St. Sergius of Radonezh, Life, 32)


Source:

http://orthodox.cn/patristics/300sayings_en.htm
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Tuesday, September 19, 2017

Quote by St. Nicholas of Serbia ~ How to Come to Know God




   If a person wants to get an idea about the pyramids of Egypt, he must either trust those who have been in immediate proximity to the pyramids, or he must get next to them himself. There is no third option. In the same way a person can get an impression of God: He must either trust those who have stood and stand in immediate proximity to God, or he must take pains to come into such proximity himself.


(St. Nicholas of Serbia, Thoughts on Good and Evil)

Source:

http://orthodox.cn/patristics/300sayings_en.htm
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Thursday, September 7, 2017

Quote by St. Dmitri of Rostov,St. Maximus the Confessor,St. Silouan the Athonite,St. Alexis of Senaki & St. Anthony of Optina ~ Sorrow III





   The righteous have no sorrows that are not turned into joy, as sinners have no joy that is not turned into sorrow.

(St. Dmitri of Rostov)

   Humility and suffering free a man from all sin; for the first cuts out spiritual passions, and the latter bodily.
   (St. Maximus the Confessor, Chapters on Love, 1.76)
  
  
   We suffer because we have no humility and we do not love our brother. From love of our brother comes the love of God. People do not learn humility, and because of their pride cannot receive the grace of the Holy Spirit, and therefor the whole world suffers.
(St. Silouan the Athonite, Writings, XVI.4,6)

   Everyone who loves God shows himself patient and steadfast in times of suffering. Whoever bears them bravely becomes strong and obedient to God, and whoever enters the path of following the will of God conquers his natural weakness. On the other hand, whoever does not recognize his own powerlessness is proud and not inclined to submit himself to the will of the Lord. Whoever does not submit to it and hopes only in his own power does not receive the power and help of God and, not having been strengthened in spirit, cannot become patient. But whoever does not endure misfortune and afflictions has not faith, and whoever does not have faith, does not love God.

(St. Alexis of Senaki, Concerning Afflictions)


   No matter what bitterness has befallen you, no matter what unpleasantness has happened to you, say, "I shall endure this for Jesus Christ!" and it will be easier for you. For the name of Jesus Christ is powerful. Through it all unpleasantness is calmed, and demons disappear. Your disappointments will also be calmed and you pusillanimity will be quited.

(St. Anthony of Optina)


Source:

http://orthodox.cn/patristics/300sayings_en.htm
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Wednesday, September 6, 2017

St. Maximus the Confessor,St. John Chrysostom,St. Isaac the Syrian,St. Mark the Ascetic & St. Macarius of Optina ~ Sorrows II







   A man of discernment, meditating on the healing Divine Providence, bears with thanksgiving the misfortunes that come to him. He sees their causes in his own sins, and not in anyone else. But a mindless man, when he sins and receives the punishment for it, considers the cause of his misfortune to be God, or people, not understanding God's care for him.

(St. Maximus the Confessor, Chapters on Love, 2.46)

   If we were not passionately inclined to money or to vainglory, then we would not fear death or poverty. We would not know enmity or hatred, and we would not suffer from the sorrows of ourselves or others.

(St. John Chrysostom, To those at Enemity, 3.19)


   Afflictions for God's sake are dearer to Him than any prayer or sacrifice.

(St. Isaac the Syrian, Homilies, 58)


   God tested Abraham. That is, he sent him afflictions for his benefit, not so that he could find out what sort of man he was, for God knows everything, but so that He give him the means to perfect his faith.


(St. Mark the Ascetic, Homilies, 2.203)



   When we bravely and quietly endure the afflictions sent to us, we participate a little, albeit not fully, in the sufferings of Christ.

(St. Macarius of Optina, Letters, 473)



Source:

http://orthodox.cn/patristics/300sayings_en.htm
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Wednesday, August 30, 2017

Economia


Oikonomia

From OrthodoxWiki
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Oikonomia (also spelled oikonomeia, economia or economy) literally means "household management," the "law of the house," or "house building," and refers primarily to two related concepts in the Orthodox Church—the divine plan for man's salvation and the specific episcopal application of the canons in the life of the Church. The latter usage is a derivation of the former.
Oikonomia is one of two ways of observing the Canons of the Church, the other is Akriveia or strict adherence (precision, exactness). Whereas the application of Oikonomia is generally regarded as being a more flexible application or interpretation of the Canons, the application of Akriveia is regarded as being a more precise and strict one. Pastoral Discretion is of key importance in either application.

source:

https://orthodoxwiki.org/Oikonomia


Economia is brought up here in the context of divorce and remarriage in the Orthodox Church ~ FYI



8. ECONOMIA
The question arises here, what is this “economia”[28] exactly? In a theological, scholarly contribution, the present Ecumenical Patriarch Bartholomeos, while still the Metropolitan of Philadelphia, explained in a clear and concise way what “economia” is. He suggests that it is generally accepted that the ecclesiastical economia is an image of the divine economia and love and kindness. That the economia is as old as the Church itself is evident from a reading of the New Testament. This is very clear for example in Acts 16, 3 “so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek”. However the economia in the Orthodox Church has never been systematically or officially defined. “It concerns a characteristic, a true privilege and precious treasure of the Church”.[29] In the pan orthodox meetings of the 20th Century there have been attempts to give a definition to economia, but in the end this has been abandoned, “because economia is something that is rather experienced than described and defined…in the Orthodox Church, in which it is a characteristic and ancient privilege".[30]
 
But now the question remains, what is “economia”? Well, according to the canon law of the Orthodox Church economia is “the suspension of the absolute and strict applications of canon and church regulations in the governing and the life of the Church, without subsequently compromising the dogmatic limitations. The application of economia only takes place through the official church authorities and is only applicable for a particular case.”[31] This is allowed for exceptional and severe reasons, but creates no precedent. The Church, which continues to extend Christ’s redeeming work in the world, has on the basis of the Lord’s commandments, and of the apostles, determined a number of canons. Through these the Church helps the believers to come to salvation. But it should be noticed that these rules are not applied on a juridical basis, for the Church always holds in mind what the Lord Himself has said: “The Sabbath is made for man, and not man for the Sabbath” (Mark 2, 27).
 
A canon is a “rule” or “guide” for the service of worship, the sacraments, and the governing of the Church. There are canons determined by the apostles, the Church Fathers, the local, regional and the general or ecumenical councils. Only the bishop, as head of the local Church, enforces them. He can enforce them rigidly (“akrivia”), or flexibly (“economia”), but “precision” is the norm. Once the particular circumstance has past - that demanded a conceding and accommodating judgement – “akrivia” assumes once again her full force. It cannot be that the “economia”, which was necessary in a specific situation, should become an example and should be later be retained as the rule.[32] The “economia” is for the Orthodox Church a notion that cannot be compared to “dispensation” in the Roman Catholic Church. Dispensation is an anticipated exception, which provides a juridical norm parallel to the official regulation.
 
Economia is based on Christ’s command to his apostles: “Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven” (John 20, 22-23). This is the case when the human marriage experience becomes impossible, due to the spiritual death of love. It is then that the Church – as the Body of Christ – with understanding and compassion and out of personal concern, can apply the “economia” “by accepting the divorce and not rejecting the sinful humanly weak believers, or depriving them from God’s mercy and further grace.”[33] It is the precise goal of economia that the weak person not be irrevocably banned from the church communion, according to Christ’s example, who came, after all, to save the lost.
 
 
 
Source:
 
http://www.oodegr.com/english/ekklisia/marriage_divorce.htm
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Quote by St. John Chrysostom ~ Marriage






Marriage is a mystical icon of the Church.


~ St. John Chrysostom



quote source:

http://www.oodegr.com/english/ekklisia/marriage_divorce.htm
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