vsevolod chaplin - remaining oneself in a changing world-the bases of the social concept of the r

8/13/2019 Vsevolod Chaplin - Remaining Oneself in a Changing World-The Bases of the Social Concept of the R

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http://www.questia.com/PM.qst?action=print&docId=5000774326&jsessionid=Clcqjy0TFh8G5GTwhL9vs2vGKs19.04.2005 22:38

Remaining Oneself in a Changing World: The Ba

of the Social Concept of the Russian Orthodox

Church.

by Vsevolod Chaplin

The number of significant decisions and documents adopted at the jubilee Bishops' Council of the Russia

Orthodox Church in Moscow in August 2000 made it unique among the other councils of the past decades

the council's decisions, the Bases of the Social Concept of the Russian Orthodox Church (BSC), which wa

unanimously approved by the Council (the full English text is available on http://www.russian-orthodox-

church.org.ru/sd00e.htm), hold a distinct position. For the first time--not only in the history of the MoscowPatriarchate, but indeed of all local Orthodox churches--a document codifies the Orthodox point of view o

numerous aspects of church-state and church-society relations, as well as on pertinent contemporary issue

For approximately three and a half years, a special synodal task force had worked on the composition of t

document under the direction of Metropolitan Kirill of Smolensk and Kaliningrad, head of the Moscow Pa

external relations department. It included members of the clergy as well as laypersons (professors and teac

institutes of higher theological education and staff of various synodal institutions). I was given the opportu

as its secretary. Both in public and in private, many issues were discussed with lay experts, public officials

various voluntary organizations. Only church persons were, however, involved in the actual compilation a

adoption of the text--something which did not go without arousing a certain envy in political circles.

The initial decision to develop the Bases of the Social Concept had already been taken at the 1994 Bishop

The need for such a document had been felt for a long time within the Russian Orthodox Church. From th

1980s onward, bishops' councils, the patriarch and the holy synod had made a vast number of statements o

different issues of social significance, such as conflict situations in Russia and around the world, land own

economic and social concerns in the countries of the Commonwealth of Independent States, attitudes towa

and military service, aspects of bio-ethics, the development of global governance and many more. The poi

of the Moscow Patriarchate on these issues, however, remained scattered over dozens of documents, many

were not widely known.

As a result, certain priests and laymen of the Russian Orthodox Church occasionally permitted themselves

contradictory statements and actions based on their individual understanding of social issues. This concerparticularly such complex areas as relations with political parties and their eligible candidates, pastoral car

regarding modern reproductive technologies, and so on. In some cases, this led to absolutist understanding

and conceptions adopted in the late 19th and early 20th centuries (one should not forget that between the 1

1970s, the church could express itself publicly only on a limited number of issues, which were little famili

Soviet society). Even more significant difficulties arose in fields related to modern technology. It is obvio

pre-revolutionary literature, let alone patristic writings, say nothing about cloning, sex changes or artificia

fertilization.


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Another urgent problem that created the need to codify the position of the church on social issues was the

of worldly forces, primarily politicians, journalists and leaders of civil society groups to present their own

often based on a simplified, neophyte understanding of Orthodoxy, popular myths about church doctrine o

their own political positions--as those of the church. Some, for instance, claimed non-monarchic forms of

government administration to be an unorthodox phenomenon to be condemned by the church. Others, on t

contrary, drew an equation sign between Orthodoxy and communism. Still others insisted that the churchnecessarily preach the "sacred values of private property and the free market". Yet others declared that onl

collective forms of property are acceptable for Orthodoxy.

In the work on the draft of the Bases of the Social Concept, all opinions were taken into consideration, wh

same time attempts to declare any of them as exclusive and absolute were rejected. The task force also dec

concentrate on issues directly related to Russian domestic politics: the document had to be equally accepta

those numerous other countries where millions of the Russian Orthodox Church's faithful live (approxima

the parishes of the Moscow Patriarchate are situated outside the Russian Federation: in Ukraine, Belarus,

Kazakhstan, the Baltic and Central Asian States and dozens of other countries). Moreover, the document s

relate only to "current affairs"; this would create the need for constant modifications. It was necessary for

Russian church to define its stand on the fundamental issues of political and social life, to describe the funprinciples governing its relationships with the state, the nation and society as a basis for future concrete do

and decisions. Not by accident, when presenting the document to the Bishops' Council, Metropolitan Kiril

that "the church needs a sustainable programme for its diaconal work based upon an Orthodox theological

conception of the role of the church in a pluralist and secularized society".

Secular circles and politicized lay organizations tried to thrust another tendency upon the task group as we

stance from which it equally needed to take its distance. They called upon the church to be guided first an

by public opinion, "political reality", the spirit of the times and so on. Such an approach, however, funda

contradicts the outlook of the Orthodox church. The primary concern for the Orthodox church is to remai

to holy scripture and sacred Tradition, considered as two commensurate sources of faith conferred by the e

changeless God, therefore not subject to "correction" in the course of variable, earthly history. From the vof a consistent Orthodox Christian, withdrawal from the world is preferable to sacrificing one's faith for th

smooth passage over the waves of life's waters. But it is even more desirable to transfigure the world thou

order to reflect a higher, heavenly reality. This can only be achieved under the guidance of the church; onl

church can salvation and true perfection be attained since its sacraments represent the unique genuine wa

human personality can be spiritually and morally renewed. Whatever may happen in the surrounding worl

Orthodox, the divine liturgy remains the mystical centre of their existence and a window onto heaven. Un

celebration of and participation in the divine liturgy, preservation of the true faith, and observance of the

precepts of Orthodoxy are considered the principal task of earthly life, since without these no eternal life i

This is why the document says more about "how to remain Orthodox" than on how to "adapt" to any give

circumstances.

Basic themes and teachings of the document

The Bases of the Social Concept of the Russian Orthodox Church represents a vast and substantial docum

touching upon dozens of issues. To illustrate this it is enough to enumerate its sections:

Basi c t heol ogi cal pr ovi si ons; chur ch and nat i on; chur ch and st at e; Chr i st i an et hi cs and secul ar l aw; chur ch and pol i t i cs; l abour and i t s f r ui t s; pr oper t y; war and peace; cr i me, puni shment , r ef or mat i on; per s


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f ami l y and publ i c mor al i t y; per sonal and nat i onal heal t h; pr obl ems of bi o- et hi cs; t he chur ch and ecol ogi cal pr obl ems; secul ar sci ence, cul t and educat i on; chur ch and mass medi a; i nt er nat i onal r el at i ons- - pr obl e gl obal i zat i on and secul ar i sm.

In many cases, the document sets out concrete rules for members of the hierarchy, clergy and laity, for ins

issues of pastoral care surrounding divorce and abortion, mechanisms of cooperation with different levels

agencies of government administration, concrete ways of resolving conflicts with the civil authorities and

media, including the representation of the church's interests in court. The scope of this article does not allo

even a short presentation of all stipulations of the document. I will nevertheless attempt to mention some p

points that might be of interest to Christians from other countries. The theological preamble states the foll

about the self-understanding of the church in relation to the secular world:

The chur ch i s a di vi ne- human or gani sm. Bei ng t he body of Chr i st , i t u i n i t sel f t wo nat ur es, di vi ne and human, wi t h t hei r i nher ent act i ons

wi l l s. The chur ch r el at es t o t he wor l d t hr ough i t s human, cr eat ed, na However , i t i nt er act s wi t h i t not as a pur el y ear t hl y or gani sm but i n i t s myst er i ous f ul l ness. I t i s t he di vi ne- human nat ur e of t he chur chmakes possi bl e t he gr ace- gi vi ng t r ansf or mat i on and pur i f i cat i on of t h

wor l d accompl i shed i n hi st or y i n t he cr eat i ve co- wor k, " syner gy" , ofmember s and t he head of t he chur ch body. The church i s not of t hi s wo

j ust as i t s Lor d, J esus, i s not of t hi s wor l d. However , he came t o t h wor l d he was t o save and r est ore, " humbl i ng" hi msel f t o match i t scondi t i ons. The chur ch shoul d go t hr ough t he pr ocess of hi st or i cal ke

f ul f i l l i ng i t s redempt i ve mi ssi on. I t s goal i s not onl y t he sal vat i on peopl e i n t hi s wor l d, but al so t he sal vat i on and r est or at i on of t he w

i t sel f ( BSC I , 2) .

It is no secret that certain Orthodox Christians distance themselves from all forms of involvement in world

considering secular society to have irreversibly succumbed to apostasy and sinfulness, so that interaction

society constitutes in itself a defilement. In reply to such views, the document affirms that:

The chur ch cal l s i t s f ai t hf ul chi l dr en t o par t i ci pat i on i n t he l i f e o soci et y, whi ch shoul d be based on t he pr i nci pl es of Chr i st i an mor al i t t he hi gh pr i est l y pr ayer , t he Lor d J esus i nt er ceded t he Heavenl y Fat h hi s f ol l ower s: " I pr ay not t hat t hou shoul dest t ake t hem out of t he w but t hat t hou shoul dest keep t hem f r om t he evi l . . . As t hou hast sent

i nt o t he wor l d, even so have I al so sent t hem i nt o t he wor l d" ( J ohn17: 15, 18) . I t i s i nadmi ssi bl e t o shun t he sur r oundi ng wor l d i n a Mani

way. Chr i st i an part i ci pat i on i n i t shoul d be based on t he awar eness t t he wor l d, soci um and st at e ar e obj ect s of God' s l ove, f or t hey ar e t t r ansf ormed and pur i f i ed on the pr i nci pl es of God- commanded l ove. The Chr i st i an shoul d vi ew t he wor l d and soci et y i n t he l i ght of hi s ul t i m dest i ny, i n t he eschat ol ogi cal l i ght of t he ki ngdom of God ( BSC I , 3) .


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Church and state The relationship between church and nation--understood in an ethnic sense or as the total

citizens of a given state--has always been a cardinal question in Orthodox social philosophy. The correlati

between patriotism and universality, between the doctrine of the integrity of the Orthodox people and the

prerequisite to respect people of other origins and faiths, figure frequently among issues of Orthodox theol

philosophical and social-religious debate.

The Bases of the Social Concept of the Russian Orthodox Church states the following on the matter:

Bei ng uni ver sal by natur e, t he chur ch i s at t he same t i me one or gani s body ( 1 Cor . 12: 12) . I t i s t he communi t y of t he chi l dr en of God, " a c gener at i on, a r oyal pr i est hood, an hol y nat i on, a pecul i ar peopl e . . . i n t i me past were not a peopl e, but are now t he peopl e of God" ( 1 Pet 2: 9- 10) . The uni t y of t hese new peopl e i s secur ed not by i t s ethni c, cul t ur al or l i ngui st i c communi t y, but by t hei r common f ai t h i n Chr i st bapt i sm. The new peopl e of God " have no cont i nui ng ci t y here, but see t o come" ( Heb. 13: 14) . The spi r i t ual homel and of al l Chr i st i ans i s no

ear t hl y J er usal em but J er usal em "whi ch i s above" ( Gal . 4: 26) . . .

The uni ver sal nat ure of t he chur ch, however , does not mean t hat Chr i st i ans shoul d have no r i ght t o nat i onal i dent i t y and nat i onalsel f - expr essi ons . . . I n al l t i mes t he chur ch has cal l ed upon i t s chi l

t o l ove t hei r homel and on ear t h and not t o spar e t hei r l i ves t o pr ot e i f i t was t hr eat ened. The Russi an chur ch on many occasi ons gave i t sbl essi ng t o t he peopl e f or t hem t o t ake par t i n l i ber at i on war s. Thus,

1380, t he venerabl e Sergi us t he abbot and mi r acl e- maker of Radonezh bl t he Russi an t r oops headed by t he hol y Pr i nce Di mi t r y Donskoy bef ore t bat t l e wi t h t he Tar t ar - Mongol i nvader s. I n 1612, St Her mogen, Pat r i ar

Moscow and Al l Russi a, gave bl essi ng upon t he i r r egul ar s i n t hei r st r wi t h t he Pol i sh i nvader s. I n 1813, dur i ng t he war wi t h t he Frenchaggr essor s, St Phi l ar et of Moscow sai d t o hi s f l ock: " I f you avoi d dy

f or t he honour and f r eedom of t he Fat her l and, you wi l l di e a cr i mi nal sl ave; di e f or t he f ai t h and t he Fat her l and and you wi l l be gr ant ed l and a cr own i n heaven. "

Chr i st i an pat r i ot i sm may be expr essed at t he same t i me wi t h r egar d t o nat i on as an et hni c communi t y and as a communi t y of i t s ci t i zens. The Or t hodox Chr i st i an i s cal l ed t o l ove hi s f at her l and, whi ch has at er r i t or i al di mensi on, and hi s brot her s by bl ood who l i ve ever ywher e i

wor l d. Thi s l ove i s one of t he ways of f ul f i l l i ng God' s commandment o t o one' s nei ghbour, whi ch i ncl udes l ove t o one' s f ami l y, f el l ow- t r i be and f el l ow- ci t i zens . . . When a nat i on, ci vi l or et hni c, r epr esent s f u pr edomi nant l y a mono- conf essi onal Or t hodox communi t y, i t can i n a cer sense be r egarded as t he one communi t y of f ai t h- - an Or t hodox nat i on ( I I , 1- 3) .

Thus the universal dimension of the church is related to the acknowledgment of the importance of one's e

fatherland, and the possibility of the existence of an Orthodox nation. In such a case, various minorities w


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not confess Orthodoxy exclude themselves from the spiritual mission of this nation. They should, neverth

vouchsafed from any forms of hatred and discrimination. According to the document,

nat i onal sent i ment s can cause such si nf ul phenomena as aggr essi venat i onal i sm, xenophobi a, nat i onal excl usi veness and i nt er - et hni c enmi

t hei r ext r emes, t hese phenomena of t en l ead t o t he r est r i ct i on of t heof i ndi vi dual s and nat i ons, war s and ot her mani f est at i ons of vi ol ence. i s cont r ar y t o Or t hodox et hi cs t o di vi de nat i ons i nt o t he best and t h wor st and t o bel i t t l e any et hni c or ci vi c nat i on. Even mor e cont r ar yOr t hodoxy are t he t eachi ngs t hat put t he nat i on i n t he pl ace of God o

r educe f ai t h t o one of t he aspect s of nat i onal sel f - awar eness. Opposi t hese si nf ul phenomena, t he Or t hodox chur ch carr i es out t he mi ssi on o r econci l i at i on bet ween host i l e nat i ons and t hei r r epr esent at i ves. Thu i nt er - et hni c conf l i ct s, i t does not i dent i f y i t sel f wi t h any si de, ex f or cases when one of t he si des commi t s evi dent aggr essi on or i nj ust i ( BSC I I , 4) .

One of the most voluminous sections of the document treats relations between church and state.

God bl esses t he st at e as an essent i al el ement of l i f e i n t he wor l d di st or t ed by si n, i n whi ch bot h t he i ndi vi dual and soci et y need t o be pr ot ect ed f r om t he danger ous mani f est at i ons of si n. At t he same t i me, need f or t he st at e ar ose not because God wi l l ed i t f or t he pr i mi t i vebut because of t he f al l and because t he act i ons t o r est r i ct t he domi ni

si n over t he wor l d conf or med t o hi s wi l l . Hol y scr i pt ur es cal l upon p t hat be t o use t he power of st at e f or r est r i ct i ng evi l and suppor t i ng i n whi ch i t sees t he moral meani ng of t he exi st ence of st ate ( Rom. 13

The chur ch not onl y pr escr i bes f or i t s chi l dr en to obey st at e powerr egar dl ess of t he convi ct i ons and f ai t h of i t s bear er s, but al so pr ay

f or i t , " t hat we may l ead a qui et and peaceabl e l i f e i n al l godl i ness honest y" ( 1 Ti m. 2: 2) . At t he same t i me, Chr i st i ans shoul d avoi d at t e t o make i t absol ut e and f ai l ur e t o r ecogni ze t he l i mi t s of i t s pur el y ear t hl y, t empor al and t r ansi ent val ue condi t i oned by t he pr esence oft he wor l d and t he need t o r est r ai n i t . Accor di ng t o t he t eachi ng of t

chur ch, power i t sel f has no r i ght t o make i t sel f absol ut e by ext endi n l i mi t s up t o compl et e aut onomy f r om God and f r om t he or der of t hi ngsest abl i shed by hi m. Thi s can l ead t o t he abuse of power and even t o t

dei f i cat i on of rul er s . . .

I n chur ch- st at e r el at i ons, t he di f f er ence i n t hei r nat ur es shoul d bet aken i nt o account . The chur ch has been f ounded by God hi msel f , our L

J esus Chr i st , whi l e t he God- i nst i t ut ed nat ur e of st at e power i s r eveal hi st or i cal pr ocess onl y i ndi r ect l y. The goal of t he chur ch i s t he et e sal vat i on of peopl e, whi l e t he goal of st at e i s t hei r wel l - bei ng on e. . .


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st at e i n cr eat i ng condi t i ons f avour abl e f or pr eachi ng and f or t he spi car e of i t s chi l dr en who ar e at t he same t i me ci t i zens of t he st at e . cl assi cal Byzant i ne f or mul a of r el at i onshi ps bet ween st at e and chur ch i s cont ai ned i n t he Epanagoge ( l ater 9t h cent ur y) : " The t empor al powe

t he pr i est hood r el ate to each other as body and soul ; t hey are necess f or st at e or der j ust as body and soul ar e necessary i n a l i vi ng man. I i n t hei r l i nkage and har mony t hat t he wel l bei ng of a st at e l i es. " Thi symphony, however , di d not exi st i n Byzant i um i n an absol ut el y pur e f I n pr act i ce i t was of t en vi ol at ed and di st or t ed. The chur ch was r epea subj ect ed t o caesar ean- papi st cl ai ms f r om t he st at e aut hor i t i es . . . U Byzant i ne basi l euses, Russi an t sar s had a di f f er ent l egacy. For t hi sot her hi st or i cal r easons, r el at i onshi p bet ween t he chur ch and t he st a

aut hor i t i es was more harmoni ous i n Russi an ant i qui t y. However , t her eal so devi at i ons f r om t he canoni cal nor ms ( BSC I I I , 4) ,

For t hi s reason, an Or t hodox st at e, consci ous of i t s r el i gi ous dut y, i consi der ed t he i deal and pr ef er abl e model . A f ar l ess appr eci at i ve assessment i s gi ven t o st at e f or ms t hat ar e voi d of r el i gi ous mot i ves. adopt i on of t he f r eedom of consci ence as l egal pr i nci pl e poi nt s t o t h t hat soci et y has l ost r el i gi ous goal s and val ues and become massi vel y apost at e and act ual l y i ndi f f er ent t o t he task of t he chur ch and t o t h over comi ng of si n. However , t hi s pr i nci pl e has proved to be one of t h means of t he chur ch' s exi st ence i n t he non- r el i gi ous wor l d, enabl i ng i enj oy a l egal st at us i n a secul ar st at e and i ndependence f r om t hose i soci et y who bel i eve di f f er ent l y or do not bel i eve at al l .

The r el i gi o- i deol ogi cal neut r al i t y of t he st at e does not cont r adi ct t Chr i st i an i dea of t he chur ch' s cal l i ng i n soci et y. The chur ch, howeve shoul d poi nt out t o t he st at e t hat i t i s i nadmi ssi bl e t o pr opagat e su convi ct i ons or act i ons whi ch may r esul t i n t ot al cont r ol over a per so l i f e, convi ct i ons and r el at i ons wi t h ot her peopl e, as wel l as er osi on per sonal , f ami l y or publ i c mor al i t y, i nsul t of r el i gi ous f eel i ngs, da t o t he cul t ur al and spi r i t ual i dent i t y of t he peopl e and t hr eat s t o t sacred gi f t of l i f e. I n i mpl ement i ng i t s soci al , char i t abl e, educat i o and ot her soci al l y si gni f i cant pr oj ect s, t he chur ch may rel y on t he s and assi st ance of t he st at e. I t al so has t he r i ght t o expect t hat t he stat e, i n bui l di ng i t s rel at i ons wi t h r el i gi ous bodi es, wi l l t ake i nt account t he number of t hei r f ol l ower s and t he pl ace they occupy i n f o t he hi st or i cal , cul t ur al and spi r i t ual i mage of t he peopl e and t hei rstand ( BSC I I I , 6) .

To Orthodoxy, and to Russian Orthodoxy in particular, different forms of state administration and attitude

them are of great importance. The Orthodox church always has always held forms of administration establ

God in higher esteem than those invented by men. On the basis of holy scripture the document identifies t

the judges described in the Old Testament, when "power acted not through coercion, but authority, which

sanctioned by God". Under monarchy, "power remains God-given, but for its exercise it uses not so much


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Chr i st i ans and r eveal ed i n Chr i st ( Ecce homo! ) . For t he Chr i st i an sen j ust i ce, t he i dea of human f r eedom and ri ght s i s bound up wi t h t he i d ser vi ce. The Chr i st i an needs r i ght s so t hat i n exer ci si ng t hem he may of al l f ul f i l i n t he best possi bl e way hi s l of t y cal l i ng t o be "t he

l i keness of God" , as wel l as hi s dut y bef or e God and t he chur ch, bef o ot her peopl e, f ami l y, st ate, nat i on and other human communi t i es ( BSCI V, 6- 7) .

The section on church and politics confirms the aspiration of the Russian Orthodox Church to maintain pe

cooperation between political opponents. The rule, adopted by the holy synod in 1993 and enlarged by the

Councils of 1994 and 1997, has been reiterated according to which

i t i s i mpossi bl e f or t he chur ch' s supr eme aut hor i t i es and f or t he cl e hence f or t he pl eni t ude of t he chur ch, t o par t i ci pat e i n such act i vi t i pol i t i cal or gani zat i ons and el ect i on pr ocesses as publ i c suppor t f or

r unni ng pol i t i cal or gani zat i ons or par t i cul ar candi dat es, el ecti on campai gns and so f or t h. The cl er gy are not al l owed t o be nomi nated f o el ect i ons t o any body of r epr esent at i ve power at any l evel ( BSC V, 2) .

At the same time, the involvement of laypeople in the work of government agencies and political organiza

well as in their establishment of the latter, is welcomed. In such cases, members of the laity are called upo

consult the church authorities and to coordinate their actions in implementing the church's position on pub

(BSC V,4). According to the document, political associations cannot identify their political work with the

the church plenitude, or any of the canonical church institutions, or claim to speak on their behalf. The sup

church authority does not "bless" the activity of political organizations. Christian politicians and statesme

invited to be

wel l awar e t hat i n hi st or i cal r eal i t y and, al l t he mor e so, i n t he co of t oday' s di vi ded and cont r over si al soci et y, most deci si ons adopt edpol i t i cal act i ons t aken t end t o benef i t onl y a par t of soci et y, whi l e

r est r i ct i ng or i nf r i ngi ng upon t he i nt er est s and wi shes of ot her s. Ma such deci si ons and act i ons are st ai ned wi t h si n or conni vance wi t h si Pr eci sel y f or t hi s r eason t he Or t hodox pol i t i ci an or st at esman i s r eq t o be ver y sensi t i ve spi r i t ual l y and mor al l y ( BSC V, 3) .

Economic issues Economic issues are dealt with in the sections on labour and its fruits and on property. T

document, for instance, states that

f r om a Chr i st i an per spect i ve l abour i n i t sel f i s not an absol ut e val u i s bl essed when i t r epr esent s co- wor ki ng wi t h t he Lor d and cont r i but i t he r eal i zat i on of hi s desi gn f or t he wor l d and man. However , l aboursomet hi ng pl easi ng t o God i f i t i s i nt ended t o ser ve t he egoi st i c i nt

of i ndi vi dual or human communi t i es and t o meet t he si nf ul needs of t h spi r i t and f l esh. Hol y scr i pt ur e poi nt s t o t he t wo mor al mot i ves of l wor k t o sust ai n onesel f wi t hout bei ng a bur den f or ot her s and wor k t o t o the needy . . . The chur ch bl esses ever y work ai med to benef i t peopl t he same t i me, i t does not gi ve pr ef erence t o any f orm of human work i


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conf or ms t o Chr i st i an moral st andar ds . . . Moder n t i mes, however , have t he emergence of a whol e i ndust r y i nt ended t o pr opagat e vi ce and si nsat i sf y such banef ul passi ons and addi ct i ons as dr i nki ng, dr ug addi ct i

f or ni cat i on and adul t er y. The chur ch t est i f i es t o t he si n of bei ng i n

i n such act i vi t i es as t hey cor r upt not onl y wor ker s, but al so soci et y whol e ( BSC VI , 4- 5) .

The fruits of labour should not be the exclusive property of the worker himself.

A wor ker has t he r i ght t o use t he f r ui t s of hi s l abour . . . The chur ch t eaches t hat r ef usal t o pay f or honest wor k i s not onl y a cr i me agai n man, but al so a si n bef ore God . . . At t he same t i me, by God' s command worker s ar e or der ed t o t ake care of t hose who f or var i ous r easons can ear n t hei r l i vi ng, such as t he weak, t he si ck, st r anger s ( r ef ugees) ,orphans and wi dows. The worker shoul d share t he f r ui t s of hi s work wi

t hem, " t hat t he Lor d may bl ess t hee i n al l t he wor k of t hi ne hands" ( 24: 19- 22) . Cont i nui ng on ear t h t he ser vi ce of Chr i st who i dent i f i ed hi wi t h t he dest i t ut e, t he chur ch al ways comes out i n def ence of t he voi and power l ess. Ther ef or e, i t cal l s upon soci et y t o ensur e the equi t abl di st r i but i on of t he f r ui t s of l abour , i n whi ch t he r i ch suppor t t he p t he heal t hy t he si ck, t he abl e- bodi ed, t he el der l y. The spi r i t ual wel and sur vi val of soci et y ar e possi bl e onl y i f t he ef f or t t o ensur e l i f heal t h and mi ni mal wel f ar e f or al l ci t i zens becomes an i ndi sput abl epr i or i t y i n di st r i but i ng t he mat er i al r esour ces ( BSC VI , 6) .

Property is understood as a gift from God not only for the satisfaction of one's own needs, but to no lesser

the service of one's neighbour:

Whi l e cal l i ng t o seek f i r st " t he ki ngdom of God and hi s r i ght eousness ( Mat t . 6: 33) , t he chur ch does not f or get about peopl e' s need f or " dai br ead" ( Mat t . 6: 11) and bel i eves t hat ever yone shoul d have r esour cessuf f i ci ent f or l i f e i n di gni t y. At t he same t i me, t he chur ch war ns ag

t he ext r eme at t r act i on t o weal t h, denounci ng t hose who ar e car r i ed aw " car es and r i ches and pl easur es of t hi s l i f e" ( Luke 8: 14) . The chur ch i t s at t i t ude t o pr oper t y does not i gnor e t he mat er i al needs, nor does pr ai se t he opposi t e ext r eme, t he aspi r at i on f or weal t h as t he ul t i mat and val ue of l i f e. The st at us of a per son i n i t sel f cannot be seen as

i ndi cat i on as t o whet her God i s pl eased wi t h hi m . . .

Accor di ng t o t he t eachi ng of t he chur ch, peopl e recei ve al l t he ear t hl bl essi ngs f r om God who i s t he One who hol ds t he absol ut e r i ght t o pos t hem. The Savi our r epeat edl y poi nt s t o t he r el at i ve nat ur e of t he r i g pr oper t y i n hi s par abl es on a vi neyar d l et out t o be used ( Mar k 12: 1- t al ent s di st r i but ed among many ( Mat t . 25: 14- 30) and on an est at e hand over f or t emporary management ( Luke 16: 1- 13) . Expr essi ng t he i dea i nh t o t he chur ch t hat God i s t he absol ut e owner of ever ythi ng, St Basi l


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Gr eat asks: " Tel l me, what do you have t hat i s your s? Wher e f r om di dt ake i t and br i ng t o l i f e?" The si nf ul at t i t ude t o pr oper t y mani f est e

t he consci ous rej ecti on of t hi s spi r i t ual pr i nci pl e gener at es di vi si o al i enat i on among peopl e . . .

The chur ch ur ges Chr i st i ans t o see i n proper t y a gi f t of God gi ven t o used f or t hei r own and t hei r nei ghbour s' benef i t . At t he same t i me, h scr i pt ur e r ecogni zes t he human r i ght t o pr oper t y and depl ores anyencr oachment on i t . . . The chur ch cannot appr ove t he al i enat i on andr edi str i but i on of pr oper t y wi t h vi ol at i ons of t he r i ght s of i t s l egi t i

owner s. An except i on may be made onl y f or t he al i enat i on of pr oper t yon t he l aw, condi t i oned by t he i nt er est of t he maj or i t y of peopl e and

accompani ed by f ai r compensat i on ( BSC VI I , 1- 3) .

The Russian Orthodox Church firmly rejects any attempts to implicate it in arguments on "more or less C

forms of property, which is how different secular forces respectively consider private, corporate or publicownership. According to the Bases of the Social Concept,

t he chur ch r ecogni zes t he exi st ence of var i ous f or ms of owner shi p. Pu corpor at e, pr i vat e and mi xed f or ms of pr oper t y have t aken root i n t he cour se of hi st or i cal devel opment i n var i ous count r i es. The chur ch doe gi ve pr ef er ence t o any of t hese f orms. Any of i t s f orms can pr oduce b si nf ul phenomena, such as t hef t , money- gr ubbi ng, unf ai r di st r i but i onweal t h, and t he pr oper and mor al l y j ust i f i ed use of weal t h ( BSC VI I , 3

Issues of war and peace The document provides substantial considerations on matters of war and peace. It

that

war i s a physi cal mani f est at i on of t he l at ent i l l ness of humani t y, wh f r at r i ci dal hat r ed ( Gen. 4: 3- 12) . War s have accompani ed human hi st or y t he f al l and, accor di ng t o t he gospel , wi l l cont i nue t o accompany i t : when ye hear of wars and rumour s of wars, be ye not t r oubl ed: f or suc t hi ngs must needs be" ( Mar k 13: 7) . . . War i s evi l . J ust as t he evi l i i n gener al , war i s caused by t he si nf ul abuse of t he God- gi ven f r eedo Br i ngi ng t o peopl e the good news of r econci l i at i on ( Rom. 10: 15) , buti n " t hi s wor l d" l yi ng i n evi l ( 1 J ohn 5: 19) and f i l l ed wi t h vi ol ence,

Chr i st i ans i nvol unt ar i l y come t o f ace t he vi t al need t o t ake par t i n

var i ous bat t l es. Whi l e r ecogni zi ng war as evi l , t he chur ch does notprohi bi t i t s chi l dr en f rom part i ci pat i ng i n host i l i t i es i f at st ake i

secur i t y of t hei r nei ghbour s and t he r est or at i on of t r ampl ed j ust i ce. war i s consi der ed t o be a necessary t hough undesi r abl e means. I n al lOr t hodoxy has had pr of ound respect f or sol di er s who gave t hei r l i vespr ot ect t he l i f e and secur i t y of t hei r nei ghbour s. The hol y chur ch ha

canoni zed many sol di er s, t aki ng i nt o account t hei r Chr i st i an vi r t uesappl yi ng to t hem Chr i st ' s wor d: " Gr eat er l ove hat h no man t han t hi s,man l ay down hi s l i f e f or hi s f r i ends" ( J ohn 15: 13) ( BSC VI I I , 1- 2) .


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The document affirms the doctrine of the "just war" and its definition, which goes back to St Augustine. I

the following is affirmed:

I n t he pr esent syst em of i nt er nat i onal r el at i ons, i t i s somet i mes di f t o di st i ngui sh an aggr essi ve war f r om a def ensi ve war . The di st i nct i o

bet ween t he t wo i s especi al l y subt l e where one or t wo st ates or t he w communi t y i ni t i at e host i l i t i es on t he gr ound t hat i t i s necessar y t opr ot ect t he peopl e who f el l vi ct i m t o an aggr essi on ( see XV. 1) . I n t h

r egar d, t he quest i on whet her t he chur ch shoul d suppor t or depl or e the host i l i t i es needs t o be gi ven speci al consi der at i on ever y t i me t hey a i ni t i at ed or t hr eat en t o begi n. Among obvi ous si gns poi nt i ng t o t he e or i nequi t y of a war r i ng par t y ar e i t s war met hods and at t i t ude towar pr i soner s of war and t he ci vi l i ans of t he opposi t e si de, especi al l ychi l dr en, women and t he el der l y. Even i n def ence agai nst an aggr essi o

ever y ki nd of evi l can be done, maki ng one' s spi r i t ual and mor al st an super i or t o t hat of t he aggr essor. War shoul d be waged wi t h r i ght eous

i ndi gnat i on, not mal i ci ousness, gr eed and l ust ( 1 J ohn 2: 16) and ot he f rui t s of hel l ( BSC VI I I , 3) .

The documents continues, stating:

The Russi an Or t hodox Chur ch seeks t o car r y out i t s peace ser vi ce on b nat i onal and i nt er nat i onal scal e, t r yi ng t o hel p r esol ve var i ouscont r adi ct i ons and br i ng nat i ons, et hni c gr oups, gover nment s and pol i

f orces t o harmony. To t hi s end, i t makes appeal s t o t he power s t hat b other i nf l uent i al sect i ons of soci et y and makes ever y ef f or t t o or gani negot i at i ons bet ween host i l e par t i es and to gi ve ai d to t hose who suf

The chur ch al so opposes t he pr opaganda of war and vi ol ence, as wel l a var i ous mani f est at i ons of hat r ed capabl e of pr ovoki ng f r at r i ci dal cl a ( BSC VI I I , 5) .

Issues of crime and punishment While condemning crime and acknowledging the legitimacy of punishme

offenders, the document first of all calls for crime prevention through a concerted effort of church, state a

At t he same t i me, t he chur ch i nsi st s on t he need f or a humane at t i t ud t owar ds suspect s, per sons under i nvest i gat i on and t hose caught i n cr i i nt ent . The cr ude and i mpr oper t r eatment of t hese peopl e can ei t her f t hem on t he wr ong t r ack or push t hem on i t . For t hi s r eason, t hose aw

a ver di ct shoul d not be di senf r anchi zed even i n cust ody. The chur chcondemns t or t ur e and i ndi gni t i es t owar ds per sons under i nvest i gat i onI X, 2) .

The document elaborates in detail on the necessity to show Christian care for the incarcerated through mi

charity. Capital punishment is given separate consideration. The document concludes that

i t was r ecogni zed i n t he Ol d Test ament . Ther e ar e no i ndi cat i ons t o t need t o abol i sh i t i n t he New Test ament or i n t he Tr adi t i on or i n t he hi st or i cal l egacy of t he Or t hodox chur ch ei t her . At t he same t i me, t h


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chur ch has of t en assumed t he dut y of i nt ercedi ng bef ore the secul araut hor i t y f or t hose condemned t o death, aski ng i t show mer cy f or t hem

commut e t hei r puni shment . Moreover , under Chr i st i an moral i nf l uence,negat i ve at t i t ude t o t he deat h penal t y has been cul t i vat ed i n peopl e'

consci ousness. Thus, i n t he per i od f r om t he mi d- 18t h cent ur y t o t he 1 r evol ut i on i n Russi a, i t was appl i ed on ver y r ar e occasi ons. For t heOr t hodox chur ch consci ousness, t he l i f e of a per son does not end wi t h

bodi l y deat h, t her ef or e t he chur ch cont i nues i t s car e f or t hose conde t o capi t al puni shment .

The abol i t i on of t he deat h penal t y woul d gi ve mor e oppor t uni t i es f orpast oral work wi t h t hose who have st umbl ed and f or t he l at t er t o r epe

I t i s al so evi dent t hat puni shment by deat h cannot be r ef or mat or y; i t makes mi sj udgment i r r eparabl e and pr ovokes ambi guous f eel i ngs among p Today many st at es have ei t her abol i shed t he deat h penal t y by l aw or s

pr act i si ng i t . Keepi ng i n mi nd t hat mer cy t owar ds a f al l en man i s al w more pr ef erabl e t han r evenge, t he chur ch wel comes t hese st eps by st at aut hor i t i es. At t he same t i me, i t bel i eves t hat t he deci si on t o abol i not t o appl y deat h penal t y shoul d be made by soci et y f r eel y, consi der i t he rat e of cr i me and t he st at e of l aw enf or cement and j udi ci ar y, and mor e so, t he need t o pr ot ect t he l i f e of i t s wel l - i nt ent i oned member s I V, 3) .

Marriage and sexual ethics Reacting to the tendency of some people to hold marriage in low esteem, the d

states that

whi l e deepl y appr eci at i ng t he f eat of vol unt ar y vi r gi nal cel i bacy ass f or t he sake of Chr i st and t he gospel and r ecogni zi ng the speci al r ol monast i ci sm i n t he past and t he pr esent , t he chur ch has never di spar a marr i age, but denounced t hose who abased mat r i moni al r el at i ons out of wr ongl y under st ood pur i t y ( BSC X, 1) .

The document insists on the life-long faithfulness of spouses and the indissolubility of Orthodox matrimo

as on the inadmissibility of sinful co-habitation. Divorce is granted only in cases of adultery and in a numb

other extreme circumstances such as a spouse's falling away from Orthodoxy, perversion, prolonged disap

encroachment on the life or health of the spouse, contraction of syphilis or AIDS, chronic alcoholism or dr

addiction, and abortion without the husband's consent. The following is said about marriage between Orth

people of other faiths:

I n accor dance wi t h anci ent canoni cal pr escr i pt i ons, t oday, t oo, t he c does not sanct i f y marr i ages cont r act ed between t he Or t hodox andnon- Chr i st i ans, whi l e r ecogni zi ng t hem as l awf ul and not r egar di ng t h

who l i ve i n such a mar r i age as l i vi ng i n si nf ul co- habi t at i on. Pr ocee f r om consi der at i ons of past or al oi konomi a, t he Russi an Or t hodox Chur c deemed i t possi bl e, bot h i n t he past and pr esent , t o cel ebr at e mar r i a bet ween Or t hodox Chr i st i ans and Cathol i cs, member s of t he Or i ent al ch


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and Pr ot est ant s who conf ess t he f ai t h i n t he Tr i une God, pr ovi ded t he mar r i age i s bl essed i n t he Or t hodox chur ch and t he chi l dr en ar e r ai se t he Or t hodox f ai t h ( BSC X, 2) .

The Bases of the Social Concept condemns pornography, prostitution and the preaching of so-called free l

i n whi ch physi cal i nt i macy i s compl et el y di vor ced f r om per sonal andspi r i t ual communi on, sel f l essness and al l - r ound r esponsi bi l i t y f or ea

ot her , whi ch ar e possi bl e onl y i n l i f e- t i me conj ugal f ai t hf ul ness ( BS X, 6) .

Issues raised by feminists Entering into polemics with contemporary feminism, the document elucidates t

Orthodox approach to the social role of the sexes and their equal rights. It states, for instance, that

whi l e appr eci at i ng t he soci al r ol e of women and wel comi ng t hei r pol i t i

cul t ur al and soci al equal i t y wi t h men, t he chur ch opposes t he tendenc di mi ni sh t he r ol e of woman as wi f e and mot her . The f undament al equal i t he sexes does not anni hi l at e t he nat ur al di st i nct i on bet ween t hem, n does i t i mpl y t he i dent i t y of t hei r cal l i ngs i n f ami l y and soci et y. I par t i cul ar , t he chur ch cannot mi sconst r ue the wor ds of St Paul aboutspeci al r esponsi bi l i t y of husband who i s cal l ed t o be " t he head of t h

wi f e" , who l oves her as Chr i st l oves hi s chur ch, and about t he cal l i n t he wi f e t o obey t he husband as t he chur ch obeys Chr i st ( Eph. 5: 22- 23 3: 18) . These words ar e not of cour se about t he despot i sm of husband o sl aver y of wi f e, but about supr emacy i n r esponsi bi l i t y, car e and l ove

Repr esent at i ves of some soci al movement s t end t o di mi ni sh and somet i m even deny t he i mpor t ance of mar r i age and t he i nst i t ut i on of f ami l y,f ocusi ng pr i mar i l y on t he soci al l y si gni f i cant act i vi t i es of women

i ncl udi ng t hose i ncompat i bl e or l i t t l e compat i bl e wi t h t he woman' s na ( such as hard manual l abour ) . Demands ar e of t en hear d t hat men and wo shoul d be made ar t i f i ci al l y equal i n ever y f i el d of human act i vi t y. T chur ch, however, sees t he cal l i ng of woman not i n t he mere emul at i onor compet i t i on wi t h hi m, but i n t he devel opment of al l her God- gi venabi l i t i es, i ncl udi ng t hose pecul i ar onl y t o her nat ur e. Wi t hout f ocusi

t he di st r i but i on of soci al f unct i ons al one, Chr i st i an ant hr opol ogy appr opr i at es t o woman a hi gher pl ace t han she i s gi ven i n t he cont emp

i r r el i gi ous bel i ef s. The desi r e t o r emove or mi ni mi ze t he nat ur aldi f f er ences i n t he soci al f i el d i s al i en t o t he mi nd of t he chur ch ( B

X, 5) .

Issues of bio-ethics When discussing problems of bio-ethics, the Bases of the Social Concept touches upo

matters of concern to contemporary Christians from all confessions. Deliberate abortion is considered a gr

equated with murder by canon law. Responsibility for it should be borne, along with the mother, by the fa

gave his consent to the abortion. Besides this,

wi t hout r ej ect i ng t he women who had an abort i on, t he chur ch cal l s upo


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t o repent and t o over come t he dest r uct i ve consequences of t he si n thr pr ayer and penance ( t emporary excommuni cat i on) f ol l owed by par t i ci pat i t he sal vi f i c sacrament s. I n case of a di r ect t hr eat t o t he l i f e of ai f her pr egnancy cont i nues, especi al l y i f she has ot her chi l dr en, i t i

r ecommended t o be l eni ent i n past oral pr act i ce. The woman who i nt err u pr egnancy i n t hi s si t uat i on shal l not be excl uded f r om t he euchar i st i communi on wi t h t he chur ch pr ovi ded t hat she has f ul f i l l ed t he canon o penance assi gned by the pr i est who t akes her conf essi on ( BSC XI I , 2) .

As far as issues of contraception are concerned, the following is said:

Some cont r acept i ves have an abor t i ve ef f ect , ar t i f i ci al l y i nt er r upt i n l i f e of t he embr yo i n t he ver y f i r st st ages of hi s l i f e. Ther ef or e, t same j udgment s are appl i cabl e to the use of t hem as t o abor t i on. Butmeans, whi ch do not i nvol ve i nt er r upt i ng an al r eady concei ved l i f e, c

be equat ed wi t h abor t i on i n t he l east . I n def i ni ng t hei r at t i t ude t onon- abor t i ve cont r acept i ves, Chr i st i an spouses shoul d remember t hat h

r epr oduct i on i s one of t he pr i nci pal pur poses of t he di vi nel y est abl i mar i t al uni on ( see X, 4) . The del i ber at e r ef usal of chi l dbi r t h on ego gr ounds deval ues mar r i age and i s a def i ni t e si n ( BSC XI I , 3) .

The Bases of the Social Concept examines the ideology of so-called reproductive rights, which

assumes t hat t he sexual and soci al sel f - f ul f i l ment of a per son has apr i or i t y over concer n f or t he f ut ur e of a chi l d, t he spi r i t ual and ph

heal t h of soci et y and i t s mor al sust ai nabi l i t y. Ther e i s a gr owi ng at

t o human l i f e as a pr oduct whi ch can be chosen accor di ng t o one' s own i ncl i nat i ons and whi ch can be di sposed of al ong wi t h mat er i al goods ( XI I , 4) .

At the same time, artificial insemination by the husband's germ cells is considered admissible, since

i t does not vi ol at e t he i nt egr i t y of t he mar i t al uni on and does not di basi cal l y f r om nat ur al concept i on and t akes pl ace i n t he cont ext of m r el at i ons. However , mani pul at i ons i nvol ved i n t he donat i on of ger m cel vi ol at e t he i nt egr i t y of a per son and t he uni que nat ur e of mar i t al r el at i ons by al l owi ng a t hi r d par t y t o i nt er f er e. I n addi t i on, t hi s

pr act i ce encour ages i r r esponsi bl e f at her hood or mot her hood, admi t t edl f r om any commi t ment t o t hose who ar e "f l esh of t he f l esh" of anonymou donors. The use of donor mater i al under mi nes t he f oundat i ons of f ami l r el at i onshi ps, si nce i t pr esupposes t hat a chi l d has, i n addi t i on t o" soci al " par ent s, t he so- cal l ed bi ol ogi cal ones. " Sur r ogat e mot her hoo

t hat i s, t he bear i ng of a f er t i l i zed ovul e by a woman who af t er t hedel i ver y ret ur ns t he chi l d t o t he " cust omer s" , i s unnat ur al and mor al l

i nadmi ssi bl e even i n t hose cases wher e i t i s r eal i zed on a non- commer basi s. Thi s met hod i nvol ves t he vi ol at i on of t he pr of ound emot i onal a spi r i t ual i nt i macy t hat i s est abl i shed bet ween mot her and chi l d al r ea


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dur i ng the pr egnancy. " Sur r ogat e mot herhood" t r aumat i zes bot h t he bea woman, whose mot her ' s f eel i ngs are t r ampl ed upon, and t he chi l d who m subsequent l y exper i ence an i dent i t y cr i si s. Mor al l y i nadmi ssi bl e f r om Or t hodox poi nt of vi ew ar e al so al l ki nds of ext r acor por al f er t i l i zat i

i nvol vi ng t he pr oduct i on, conser vat i on and pur posef ul dest r uct i on of" spar e" embr yos ( BSC XI I , 4) .

While recognizing the significance of genetic methods of treatment in order to alleviate human suffering, t

Russian church recalls as well

t hat genet i c di sor der s of t en st em f r om t he di sr egar d of mor al pr i nci pl and t he vi ci ous way of l i f e, whi ch r esul t i n t he suf f er i ng of t hepost er i t y. The si nf ul er osi on of human nat ur e i s over come by spi r i t ual

ef f or t ; but i f vi ce domi nat es i n l i f e f r om gener at i on t o gener at i on wi gr owi ng power , t he wor ds of hol y scr i pt ur e come t r ue: " Hor r i bl e i s t h

of t he unr i ght eous gener at i on" ( Wi s. 3: 19) . . . Whi l e dr awi ng peopl e' s at t ent i on t o t he mor al causes of i nf i r mi t i es, t he chur ch wel comes t he ef f or t s of medi cs ai med t o heal her edi t ar y di seases. The ai m of genet i i nt er f er ence, however , shoul d not be t o " i mpr ove" ar t i f i ci al l y t he hu r ace or t o i nt er f er e i n God' s desi gn f or humani t y. Ther ef or e, genet i c engi neer i ng may be r eal i zed onl y wi t h t he consent of a pat i ent or hi s l egi t i mat e r epr esent at i ves and onl y on t he gr ounds of medi cal i ndi cat i The genet i c ther apy of ger m cel l s i s ext r emel y danger ous, f or i t i nvol change of t he genome ( t he set of her edi t ar y char act er i st i cs) i n t he l gener at i ons, whi ch can l ead t o unpr edi ct abl e consequences i n t he f or m new mut at i ons and dest abi l i ze t he bal ance bet ween t he human communi t y

t he envi r onment ( BSC XI I , 5) .

Schemes for human cloning are declared inadmissible from an Orthodox point of view for a number of rea

they

r epr esent a def i ni t e chal l enge t o t he ver y natur e of t he human bei ngt he i mage of God i nher ent i n hi m, t he i nt egr al par t of whi ch ar e t hef r eedom and uni queness of t he per sonal i t y. At t he same t i me, t he cl oni

i sol at ed or gani c cel l s and t i ssues i s not an encr oachment on t he di gni t he per sonal i t y and i n a number of cases has proved hel pf ul i n bi ol og and medi cal pr act i ce ( BSC XI I , 6) .

While transplantation of human organs is considered admissible in cases where the voluntary consent of th

his relatives is obtained, the sale of human organs is rejected, as are transplants which jeopardize a patient

uniqueness as a personality, and foetal therapy which is based on the extraction and use of organs of huma

embryos. Euthanasia is characterized as a form of homicide or suicide, depending on whether a patient pa

in it or not. Issues of gender and sexual identity

Homosexual intercourse is condemned in unequivocal terms, being considered a vicious distortion of God

human nature. The document states:


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The debat e on t he st at us of t he so- cal l ed sexual mi nor i t i es i n cont em soci et y t ends t o recogni ze homosexual i t y not as a sexual per ver si on b onl y one of t he " sexual or i ent at i ons" whi ch have an equal r i ght t o pu mani f est at i on and r espect . I t i s al so ar gued t hat , t he homosexual dr i caused by t he i ndi vi dual i nborn pr edi sposi t i on. The Or t hodox chur ch

pr oceeds f r om t he i nvar i abl e convi ct i on t hat t he di vi nel y est abl i shed mar i t al uni on of man and woman cannot be compar ed t o t he per ver t ed mani f est at i ons of sexual i t y. I t bel i eves homosexual i t y to be a si nf ul di st or t i on of human nat ur e, whi ch i s over come by spi r i t ual ef f or t l ea t o t he heal i ng and per sonal gr owt h of t he i ndi vi dual . Homosexual desi j ust as ot her passi ons t or t ur i ng f al l en man, ar e heal ed by t he sacr am pr ayer , f ast i ng, r epent ance, r eadi ng of hol y scri pt ur es and pat r i st i c wr i t i ngs, as wel l as Chr i st i an f el l owshi p wi t h bel i ever s who ar e r ead gi ve spi r i t ual suppor t .

Whi l e t r eat i ng peopl e wi t h homosexual i ncl i nat i ons wi t h past or al

r esponsi bi l i t y, t he chur ch i s r esol ut el y agai nst t he at t empt s t o pr es t hi s si nf ul t endency as a " norm" and even somet hi ng t o be pr oud of an emul at e. Thi s i s why t he church denounces any pr opaganda of homosexual Wi t hout denyi ng anybody t he f undament al r i ght s t o l i f e, r espect f orper sonal di gni t y and par t i ci pat i on i n publ i c af f ai r s, t he chur ch, how

bel i eves t hat t hose who pr opagate the homosexual way of l i f e shoul d n admi t t ed t o educat i onal and other work wi t h chi l dr en and yout h, nor b al l owed t o occupy super i or post s i n t he ar my and ref ormator i es ( BSC XI

Attempts to change one's sex (transsexuality) are given consideration as well:

One' s desi r e t o r ef use t he sex t hat has been gi ven hi m or her by t heCr eator can have per ni ci ous consequences f or one' s f ur t her devel opmen

"change of sex" t hr ough hormonal i mpact and surgi cal oper at i on has l e many cases not t o t he sol ut i on of psychol ogi cal pr obl ems, but t o t hei aggr avat i on, causi ng a deep i nner cr i si s. The chur ch cannot appr ove o a " r ebel l i on agai nst t he Cr eat or " and r ecogni ze as val i d t he ar t i f i ci changed sexual af f i l i at i on. I f " a change of sex" happened i n a per son bef ore hi s or her bapt i sm, he or she can be admi t t ed to t hi s sacr amen any ot her si nner , but t he chur ch wi l l bapt i ze hi m or her as bel ongi ng hi s or her sex by bi r t h. The or di nat i on of such a per son and hi s or h mar r i age i n chur ch ar e i nadmi ssi bl e.

Tr anssexual i t y shoul d be di st i ngui shed f r om t he wr ong i dent i f i cat i ont he sex i n one' s i nf ancy as a r esul t of a doct or s' mi st ake caused bypat hol ogi cal devel opment of sexual char act er i st i cs. The sur gi cal cor r

i n t hi s case i s not a change of sex ( BSC XI I , 9) .

Issues of international relations, globalization and secularism The last--but certainly not least--significant s

the document deals with international relations, globalization and secularism. Please allow for some exten

quotes from this section:


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The Chr i st i an i deal of a nat i on' s and gover nment ' s behavi our i ni nt er nat i onal r el at i ons l i es i n t he gol den r ul e: " Al l t hi ngs what soev

woul d t hat men shoul d do t o you, do ye even so t o t hem" ( Mat t . 7: 12) . Appl yi ng t hi s pr i nci pl e not onl y t o per sonal but al so soci al l i f e, Or Chr i st i ans shoul d remember t hat " God i s not i n power but i n t r ut h" . A

same t i me, i f j ust i ce i s vi ol at ed, r est r i ct i ve and even f or cef ul act i are of t en needed towar ds other nat i ons and st at es t o r ect i f y i t ( BSCXVI , 1) .

Yet , r el at i onshi ps among nat i ons and st at es shoul d be di r ect ed t o pea mut ual ai d and cooper at i on . . . Consci ous t hat i nt er nat i onal di sput escont r adi ct i ons ar e i nevi t abl e i n a f al l en wor l d, t he chur ch cal l s t he

power s t hat be t o set t l e any conf l i ct s t hr ough a sear ch f or mut ual l yaccept abl e deci si on. I t i dent i f i es wi t h t he vi ct i ms of aggr essi on and

i l l egi t i mat e and mor al l y unj ust i f i abl e pol i t i cal pr essur e f r om out si d use of mi l i t ar y f or ce i s bel i eved by t he chur ch t o be t he l ast r esor t

def ence agai nst ar med aggr essi on f r om ot her st at es. Thi s def ence canbe car r i ed out on t he basi s of assi st ance by a st at e whi ch i s not ani mmedi at e obj ect of at t ack at t he r equest of t he one at t acked.

St at es base t hei r r el at i ons wi t h t he out si de wor l d on t he pr i nci pl essover ei gnt y and t er r i t or i al i nt egr i t y. These pr i nci pl es ar e vi ewed by

chur ch as basi c f or a peopl e' s def ence of t hei r l egi t i mat e i nt er est st he cor ner st one of i nt er nat i onal t r eat i es and, t her ef or e, of ent i r ei nt er nat i onal l aw. At t he same t i me, i t i s evi dent t o t he Chr i st i anconsci ousness t hat any human ordi nance, i ncl udi ng t he sover ei gn power

st at e, i s r el at i ve bef or e Al mi ght y God. Hi st or y has shown t hat t he l i

border s and f orms of st ates are changeabl e as cr eat ed not onl y on t he t er r i t or i al and et hni c, but al so economi c, pol i t i cal , mi l i t ar y and ot suchl i ke gr ounds. Wi t hout denyi ng t he hi st or i cal si gni f i cance of t hemono- et hni c st at e, t he Or t hodox church at t he same t i me wel comes t hevol unt ar y uni f i cat i on of nat i ons i nt o one ent i t y and t he creat i on ofmul t i nat i onal st at es i f t he r i ght s of any peopl e ar e not vi ol at ed i nAt t he same t i me, i t shoul d be admi t t ed that i n t oday' s wor l d t her e i

cer t ai n cont r adi ct i on bet ween t he uni ver sal l y accept ed pr i nci pl es ofsover ei gnt y and t er r i t or i al i nt egr i t y on t he one hand, and t he sear ch

peopl e or par t of t hem f or st at e i ndependence, on t he ot her . Di sput es conf l i ct s ar i si ng f r om t hi s cont r adi ct i on shoul d be set t l ed by peacef means, on t he basi s of di al ogue, wi t h t he gr eat est possi bl e agr eement bet ween t he part i es. Remember i ng t hat uni t y i s good and di suni t y i s b t he chur ch wel comes t he t endenci es f or uni f i cat i on of count r i es andnat i ons, especi al l y t hose wi t h a common hi st or y and cul t ur e, pr ovi ded

t hi s uni f i cat i on i s not di r ect ed agai nst a thi r d par t y. The chur ch gr when wi t h t he di vi si on of a mul t i - et hni c st at e the hi st or i cal communi peopl e i s dest r oyed, t hei r r i ght s are vi ol at ed and suf f er i ng comes t o l i f e. The di vi si on of a mul t i nat i onal st at e can be j ust i f i ed onl y i ft he peopl es i s cl ear l y oppr essed or t he maj or i t y of a count r y do not


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def i ni t e wi l l t o pr eser ve uni t y ( BSC XVI , 1) .

The establishment of a comprehensive system of international law and international organizations is relate

natural intensification of international relations, and the need for a common response to the global challen

times. The usefulness of such processes for the development of commercial, industrial, military, politicalcooperation, as well as for the settlement of various disputes and conflicts, is acknowledged. The docume

incidentally, remarks that

t he danger of di f f erences t hat may emerge between t he wi l l of t he peo and t he deci si ons of i nt er nat i onal or gani zat i ons shoul d not beunderest i mat ed. These organi zat i ons may become i nst r ument s f or t he un

domi nat i on of st r ong over weak count r i es, r i ch over poor , t het echnol ogi cal l y and i nf or mat i onal l y devel oped over t he rest . They may

pr act i se doubl e st andar ds by appl yi ng i nt er nat i onal l aw i n t he i nt er e mor e i nf l uent i al st at es.

Al l t hi s compel s t he Or t hodox chur ch t o t ake a cr i t i cal and car ef ulappr oach t o t he l egal and pol i t i cal i nt er nat i onal i zat i on, cal l i ng t he

power s t hat be, bot h on nat i onal and i nt er nat i onal l evel s, t o ut t err esponsi bi l i t y. Any deci si on i nvol ved i n concl udi ng a f at ef ul i nt er na

t r eat y and def i ni ng t he count r y' s st and wi t hi n an i nt er nat i onalor gani zat i on shoul d be made i n accor dance of t he wi l l of t he peopl e f

and obj ect i vel y i nf ormed of t he natur e and consequences of t he deci si pl anned. I n i mpl ement i ng a pol i cy made obl i gat or y by an i nt er nat i onal agr eement or act i on of an i nt er nat i onal or gani zat i on, gover nment s sho mai nt ai n t he spi r i t ual , cul t ur al and ot her i dent i t y of t hei r count r i e

nat i ons and t he l egi t i mat e i nt er est s of t hei r st at es. Wi t hi n i nt er nat i or gani zat i ons t hemsel ves, i t i s necessary to ensur e t he equal i t y ofsover ei gn st at es i n access t o deci si on- maki ng and i n t he r i ght of cas

vot e, especi al l y i n def i ni ng basi c i nt er nat i onal st andar ds. Conf l i ctsi t uat i ons and di sput es shoul d be r esol ved onl y wi t h t he par t i ci pat i o

consent of al l t he par t i es whose vi t al i nt er est s ar e i nvol ved i n ever par t i cul ar case. The adopt i on of compul sory deci si ons wi t hout t he con of a st at e t o be di r ect l y af f ect ed appear s possi bl e onl y i n case of a aggr essi on or massacr e wi t hi n t hi s count r y.

Keepi ng i n mi nd t he need t o exer t spi r i t ual and mor al i nf l uence on t h act i ons of pol i t i cal l eader s, t o cooper at e wi t h t hem, t o show concer n t he needs of peopl e and i ndi vi dual s, t he chur ch ent er s i nt o di al oguecooper at i on wi t h i nt er nat i onal or gani zat i ons. Wi t hi n t hi s pr ocess, i t

i nvar i abl y shows i t s convi ct i on of t he absol ut e i mpor t ance of f ai t h a spi r i t ual i t y f or human wor k, deci si ons and l aws ( BSC XVI , 2) .

Particular consideration is given to economic and cultural-informational aspects of globalization, which ca

considerable concern among Orthodox faithful in the former Soviet Union and around the world. Accordi

document,


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t hose st andi ng at t he head of i nt er nat i onal economi c and f i nanci al st r uct ur es have concent r ated i n t hei r hands a gr eat power beyond t hecont r ol of nat i ons and even gover nment s and beyond any l i mi t , be i t a

nat i onal bor der , an et hni c and cul t ur al i dent i t y or t he need f or ecol and demogr aphi c sust ai nabi l i t y. Somet i mes t hey r ef use t o r eckon wi t h

cust oms and r el i gi ous t r adi t i ons of t he nat i ons i nvol ved i n t hei mpl ement at i on of t hei r pl ans. The chur ch cannot but be concer ned al s t he pr act i ce of f i nanci al specul at i on obl i t er at i ng t he dependence of i on t he ef f or t spent . . . Such changes i n economy resul t i n t he l oss of pr i or i t y of human l abour over capi t al and means of pr oduct i on.

I n t he f i el d of cul t ur e and i nf or mat i on, gl obal i zat i on has been condi t i oned by t he devel opment of t echnol ogi es f aci l i t at i ng t he movem of peopl e and goods and t he acqui si t i on and di st r i but i on of i nf or mat i Soci et i es, whi ch wer e pr evi ousl y separ at ed by di st ances and bor der s a t her ef ore predomi nant l y homogeneous, now come i n t ouch easi l y and ar e

becomi ng mul t i cul t ur al . Thi s process has, however , been accompani ed b at t empt s t o est abl i sh t he domi ni on of t he r i ch el i t e over t he r est of peopl e and of some cul t ur es and wor l d- vi ews over other s, whi ch i sespeci al l y i nt ol er abl e i n t he r el i gi ous f i el d. As a r esul t , t her e i st endency t o pr esent as t he onl y possi bl e one, a uni ver sal cul t ur e dev

any spi r i t ual i t y and based on t he f r eedom of t he f al l en man unr est r i c anyt hi ng as t he absol ut e val ue and yar d- st i ck of t he t r ut h. Gl obal i za devel opi ng i n thi s way i s compared by many i n Chr i st endom t o t heconst r uct i on of t he Tower of Babel .

Whi l e r ecogni zi ng gl obal i zat i on as i nevi t abl e and nat ur al and i n many

ways f aci l i t at i ng peopl e' s communi cat i on, di ssemi nat i on of i nf or mat i o mor e ef f ect i ve pr oduct i on and ent er pr i se, t he chur ch poi nt s t o t he i n cont r adi ct i ons of t hese pr ocesses and t o t he thr eat s t hey r epr esent .Fi r st l y, besi des t he convent i onal ways of or gani zi ng pr oduct i on,gl obal i zat i on i s al so begi nni ng t o change t he convent i onal ways of

or gani zi ng soci et y and exer ci si ng power . Secondl y, many posi t i ve f r ui gl obal i zat i on ar e avai l abl e onl y t o nat i ons compr i si ng a smal l er par t humani t y, but havi ng a si mi l ar economi c and pol i t i cal syst em. Ot her n t o whom f i ve- si xths of t he gl obal popul at i on bel ong have f ound t hemsel on t he mar gi ns of t he wor l d ci vi l i zat i on. They have been caught i n de dependence on f i nanci er s i n a f ew i ndust r i al count r i es and cannot cr e di gni f i ed l i vi ng condi t i ons f or t hemsel ves. Di scont ent and di si l l usi o ar e gr owi ng among t hem.

The chur ch r ai ses t he quest i on concer ni ng t he need t o est abl i sh compr ehensi ve cont r ol over mul t i nat i onal cor por at i ons and the pr ocess t aki ng pl ace i n t he f i nanci al sect or of t he economy. Thi s cont r ol , ai subj ect any ent r epr eneur i al and f i nanci al act i vi t y to t he i nt er est s o and peopl e, shoul d be exer ci sed t hr ough al l mechani sms avai l abl e i n s and st at e.


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The spi r i t ual and cul t ur al expansi on f r aught wi t h t ot al uni f i cat i onshoul d be opposed t hr ough t he j oi nt ef f or t s of t he chur ch, st at est r uctur es, ci vi l soci et y and i nt er nat i onal or gani zat i ons f or t he sak

asser t i ng i n t he wor l d a t r ul y equi t abl e and mut ual l y enr i chi ng cul t u and i nf or mat i onal exchange combi ned wi t h ef f or t s t o pr ot ect t he i dent i nat i ons and ot her human communi t i es. One of t he ways t o do t hi s i s t o ensur e f or count r i es and nat i ons an access t o basi c t echnol ogi cal r es whi ch wi l l enabl e t hem t o di ssemi nat e and r ecei ve i nf or mat i on on t hescal e. The chur ch remi nds t hat many nat i onal cul t ur es have Chr i st i anThe f ol l ower s of Chr i st ar e t heref or e cal l ed t o promot e t hei nt er connect edness of t he f ai t h and t he cul t ur al her i t age of nat i ons,

r esol ut el y opposi ng any mani f est at i ons of ant i - cul t ur e andcommer ci al i zat i on of t he space al l ocat ed t o i nf or mat i on and t he ar t s.

Gener al l y, t he chal l enge of gl obal i zat i on demands t hat cont empor ar ysoci et y shoul d gi ve an appr opr i ate response based on concern f or a

peacef ul and di gni f i ed l i f e f or al l peopl e and combi ned wi t h ef f or t st hei r spi r i t ual per f ect i on. I n addi t i on, ef f or t s shoul d be made t o ac

a wor l d or der whi ch woul d be based on t he pr i nci pl es of j ust i ce and t equal i t y of peopl e bef ore God and woul d excl ude any suppr essi on of t h wi l l by t he cent r es of pol i t i cal , economi c and i nf or mat i onal i nf l uenc XVI , 3) .

The document concludes with an analysis of secularism:

The cont empor ar y i nt er nat i onal l egal syst em i s based on t he pr i or i t yt o t he i nt er est s of t he eart hl y l i f e of man and human communi t i es ove

r el i gi ous val ues ( especi al l y i n t hose cases wher e t he f or mer and t he l come i nt o conf l i ct) . Thi s pr i or i t y i s seal ed i n t he nat i onal l egi sl at i many count r i es. I t i s of t en bui l t i n t he pr i nci pl es r egul at i ng var i ou act i vi t i es of t he gover nment al bodi es, publ i c educat i onal syst em, et c i nf l uent i al publ i c mechani sms use t he same pr i nci pl e i n t hei r open conf r ont at i on wi t h f ai t h and t he chur ch, ai med t o oust t hem f r om publ i l i f e. These mani f est at i ons cr eat e a gener al pi ct ur e of t he secul ar i za of publ i c and soci al l i f e.

Whi l e r espect i ng t he wor l d- vi ew of non- r el i gi ous peopl e and t hei r r i g t o i nf l uence soci al pr ocesses, t he chur ch cannot f avour a wor l d or der put s i n t he cent r e of ever yt hi ng t he human per sonal i t y darkened by si Thi s i s why, i nvar i abl y open t o cooper at i on wi t h peopl e of non- r el i gi convi ct i ons, t he chur ch seeks t o asser t Chr i st i an val ues i n t he pr oce deci si on- maki ng on t he most i mpor t ant publ i c i ssues bot h on nat i onali nt er nat i onal l evel s. I t str i ves f or t he r ecogni t i on of t he l egal i t yr el i gi ous wor l d- vi ew as a basi s f or soci al l y si gni f i cant acti on ( i ncl

t hose t aken by t he st at e) and as an essent i al f act or whi ch shoul d i nf l


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t he devel opment ( amendment ) of i nt ernat i onal l aw and t he work ofi nt er nat i onal or gani zat i ons ( BSC XVI , 4) .

Conclusion: the significance of the BSC At the turn of the millennium, the Russian Orthodox Church has

its systematic position on a vast number of social issues, a position defined in a bold, resolute and uncompmanner based upon the norms of holy scripture and church Tradition. Our church has declared to the worl

ready to comply with people's morally justified concerns, but that it will not be curbed by the turmoil of th

changing world, which, according to the prophecy of Revelation, follows the ways of compromise with ev

On the contrary, it calls upon the world to change, knowing that, even if this may not come to pass in the c

earthly history, the ultimate transformation will occur in the day of Christ's second coming, when all right

and wickedness will be revealed.

One would hope that the Bases of the Social Concept of the Russian Orthodox church could equally serve

incentive for more systematic public thought in the other local Orthodox churches, and assist in outlining

Orthodox positions on issues of concern to believers. I believe that the document will also prove beneficia

contacts between Orthodox Christians and members of other Christian denominations. The position it expeven though radically differing from that of Western churches and confessions, is expressed in a straightfo

open manner, tending neither towards flattery nor the self-deception of "refined Orthodoxy". Now that, at

our dialogue is gradually overcoming tendencies to ignore or gloss over differences, this has become more

than ever. A quest for unity nurtured by self-denial and illusions can only lead to deeper divisions. May m

sincerity keep us from delusion even as we continue on the difficult path towards unity, and support our w

together in the full understanding of our differences.

Christians all over the world are positively destined to work together in witnessing to their faith to a divide

which is deprived of God. This does not oblige us to feign agreement on the many theological, moral and

issues that divide us. Yet, in full awareness of the growing differences between us, we are able--and indee

compelled--to assist one another, that those around may see the beauty of our good works and "the worldbelieve" (John 17:21).

* Archpriest Vsevolod Chaplin is deputy chairman of the Department for External Church Relations of th

Patriarchate, a member of the WCC central committee, and a member of the Commission of the Churches

International Affairs. This paper has been translated from the Russian by Hildo Bos.

-1-

Questia Media America, Inc.www.questia.com

Publication Information: Article Title: Remaining Oneself in a Changing World: The Bases of the Social Concept of the Russian Orthodox ChuContributors: Vsevolod Chaplin - author. Journal Title: The Ecumenical Review. Volume: 54. Issue: 1. Publication Year: 2002. Page Number: 11COPYRIGHT 2002 World Council of Churches; COPYRIGHT 2002 Gale Group

vsevolod chaplin - remaining oneself in a changing world-the bases of the social concept of the r

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