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Remaining Oneself in a Changing World: The Bas 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 Russian 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-orthodoxchurch.org.ru/sd00e.htm), hold a distinct position. For the first time--not only in the history of the Moscow Patriarchate, but indeed of all local Orthodox churches--a document codifies the Orthodox point of view on numerous aspects of church-state and church-society relations, as well as on pertinent contemporary issues For approximately three and a half years, a special synodal task force had worked on the composition of th 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 an 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 Bishops The need for such a document had been felt for a long time within the Russian Orthodox Church. From the 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 poin 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 concern particularly 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 obviou pre-revolutionary literature, let alone patristic writings, say nothing about cloning, sex changes or artificial 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 church m necessarily 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 (approximat the parishes of the Moscow Patriarchate are situated outside the Russian Federation: in Ukraine, Belarus, M Kazakhstan, the Baltic and Central Asian States and dozens of other countries). Moreover, the document sh relate only to "current affairs"; this would create the need for constant modifications. It was necessary for t Russian church to define its stand on the fundamental issues of political and social life, to describe the fund principles 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 and by public opinion, "political reality", the spirit of the times and so on. Such an approach, however, fundam contradicts the outlook of the Orthodox church. The primary concern for the Orthodox church is to remain 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 vi of 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 thoug order to reflect a higher, heavenly reality. This can only be achieved under the guidance of the church; only church can salvation and true perfection be attained since its sacraments represent the unique genuine way human personality can be spiritually and morally renewed. Whatever may happen in the surrounding world Orthodox, the divine liturgy remains the mystical centre of their existence and a window onto heaven. Uno celebration of and participation in the divine liturgy, preservation of the true faith, and observance of the m precepts of Orthodoxy are considered the principal task of earthly life, since without these no eternal life is This is why the document says more about "how to remain Orthodox" than on how to "adapt" to any given circumstances. Basic themes and teachings of the document The Bases of the Social Concept of the Russian Orthodox Church represents a vast and substantial docume touching upon dozens of issues. To illustrate this it is enough to enumerate its sections: Basic theological provisions; church and nation; church and state; Christian ethics and secular law; church and politics; labour and its fruits; property; war and peace; crime, punishment, reformation; pers

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family and public morality; personal and national health; problems of bio-ethics; the church and ecological problems; secular science, cultu and education; church and mass media; international relations--problem globalization and secularism. In many cases, the document sets out concrete rules for members of the hierarchy, clergy and laity, for inst issues of pastoral care surrounding divorce and abortion, mechanisms of cooperation with different levels a 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 follo about the self-understanding of the church in relation to the secular world: The church is a divine-human organism. Being the body of Christ, it u in itself two natures, divine and human, with their inherent actions a wills. The church relates to the world through its human, created, nat However, it interacts with it not as a purely earthly organism but in its mysterious fullness. It is the divine-human nature of the church makes possible the grace-giving transformation and purification of the world accomplished in history in the creative co-work, "synergy", of t members and the head of the church body. The church is not of this wor just as its Lord, Jesus, is not of this world. However, he came to the world he was to save and restore, "humbling" himself to match its conditions. The church should go through the process of historical ken fulfilling its redemptive mission. Its goal is not only the salvation people in this world, but also the salvation and restoration of the wo itself (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 w society constitutes in itself a defilement. In reply to such views, the document affirms that: The church calls its faithful children to participation in the life of society, which should be based on the principles of Christian morality the high priestly prayer, the Lord Jesus interceded the Heavenly Fathe his followers: "I pray not that thou shouldest take them out of the wo but that thou shouldest keep them from the evil ... As thou hast sent into the world, even so have I also sent them into the world" (John 17:15,18). It is inadmissible to shun the surrounding world in a Manic way. Christian participation in it should be based on the awareness th the world, socium and state are objects of God's love, for they are t transformed and purified on the principles of God-commanded love. The Christian should view the world and society in the light of his ultima destiny, in the eschatological light of the kingdom 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 correlatio 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: Being universal by nature, the church is at the same time one organism body (1 Cor. 12:12). It is the community of the children of God, "a c generation, a royal priesthood, an holy nation, a peculiar people ... in time past were not a people, but are now the people of God" (1 Pet 2:9-10). The unity of these new people is secured not by its ethnic, cultural or linguistic community, but by their common faith in Christ baptism. The new people of God "have no continuing city here, but seek to come" (Heb. 13:14). The spiritual homeland of all Christians is not earthly Jerusalem but Jerusalem "which is above" (Gal. 4:26) ... The universal nature of the church, however, does not mean that Christians should have no right to national identity and national self-expressions ... In all times the church has called upon its chil to love their homeland on earth and not to spare their lives to protec if it was threatened. The Russian church on many occasions gave its blessing to the people for them to take part in liberation wars. Thus, 1380, the venerable Sergius the abbot and miracle-maker of Radonezh bl the Russian troops headed by the holy Prince Dimitry Donskoy before th battle with the Tartar-Mongol invaders. In 1612, St Hermogen, Patriarc Moscow and All Russia, gave blessing upon the irregulars in their stru with the Polish invaders. In 1813, during the war with the French aggressors, St Philaret of Moscow said to his flock: "If you avoid dyi for the honour and freedom of the Fatherland, you will die a criminal slave; die for the faith and the Fatherland and you will be granted l and a crown in heaven." Christian patriotism may be expressed at the same time with regard to nation as an ethnic community and as a community of its citizens. The Orthodox Christian is called to love his fatherland, which has a territorial dimension, and his brothers by blood who live everywhere i world. This love is one of the ways of fulfilling God's commandment of to one's neighbour, which includes love to one's family, fellow-tribe and fellow-citizens ... When a nation, civil or ethnic, represents fu predominantly a mono-confessional Orthodox community, it can in a cert sense be regarded as the one community of faith--an Orthodox nation (B II, 1-3). Thus the universal dimension of the church is related to the acknowledgment of the importance of one's ea fatherland, and the possibility of the existence of an Orthodox nation. In such a case, various minorities wh

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not confess Orthodoxy exclude themselves from the spiritual mission of this nation. They should, neverthe vouchsafed from any forms of hatred and discrimination. According to the document, national sentiments can cause such sinful phenomena as aggressive nationalism, xenophobia, national exclusiveness and inter-ethnic enmit their extremes, these phenomena often lead to the restriction of the r of individuals and nations, wars and other manifestations of violence. is contrary to Orthodox ethics to divide nations into the best and the worst and to belittle any ethnic or civic nation. Even more contrary t Orthodoxy are the teachings that put the nation in the place of God or reduce faith to one of the aspects of national self-awareness. Opposin these sinful phenomena, the Orthodox church carries out the mission of reconciliation between hostile nations and their representatives. Thus inter-ethnic conflicts, it does not identify itself with any side, exc for cases when one of the sides commits evident aggression or injustic (BSC II,4). One of the most voluminous sections of the document treats relations between church and state. God blesses the state as an essential element of life in the world distorted by sin, in which both the individual and society need to be protected from the dangerous manifestations of sin. At the same time, need for the state arose not because God willed it for the primitive A but because of the fall and because the actions to restrict the domini sin over the world conformed to his will. Holy scriptures call upon po that be to use the power of state for restricting evil and supporting in which it sees the moral meaning of the existence of state (Rom. 13 The church not only prescribes for its children to obey state power regardless of the convictions and faith of its bearers, but also prays for it, "that we may lead a quiet and peaceable life in all godliness honesty" (1 Tim. 2:2). At the same time, Christians should avoid atte to make it absolute and failure to recognize the limits of its purely earthly, temporal and transient value conditioned by the presence of s the world and the need to restrain it. According to the teaching of th church, power itself has no right to make itself absolute by extending limits up to complete autonomy from God and from the order of things established by him. This can lead to the abuse of power and even to th deification of rulers ... In church-state relations, the difference in their natures should be taken into account. The church has been founded by God himself, our Lo Jesus Christ, while the God-instituted nature of state power is reveal historical process only indirectly. The goal of the church is the eter salvation of people, while the goal of state is their well-being on ea ...

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In the contemporary world, the state is normally secular and not bound by any religious commitments. Its cooperation with the church is limit several areas and based on mutual non-interference into each other's affairs. However, the state is aware as a rule that earthly well-being unthinkable without respect for certain moral norms--the norms that ar also essential for the eternal salvation of man. Therefore, the tasks work of the church and the state may coincide not only in seeking pure earthly welfare, but also in the fulfilment of the salvific mission of church. The principle of the secular state cannot be understood as implying th religion should be radically forced out of all the spheres of the peop life, that religious associations should be debarred from decision-mak on socially significant problems and deprived of the right to evaluate actions of the authorities. This principles presupposes only a certain division of domains between church and state and their non-interferenc into each other's affairs. The church should not assume the prerogatives of the state, such as resistance to sin by force, use of temporal authoritative powers and assumption of the governmental functions that presuppose coercion or restriction. At the same time, the church may request or urge the government to exercise power in particular cases, yet the decision res with the state. The state should not interfere in the life of the church or its government, doctrine, liturgical life, counselling, etc., or the work canonical church institutions in general, except for those aspects whe the church is supposed to operate as a legal identity obliged to enter certain relations with the state, its legislation and governmental agencies. The church expects that the state will respect its canonical norms and other internal statutes (BSC III,2-3). The church remains loyal to the state, but God's commandment to fulfi the task of salvation in any situation and under any circumstances is this loyalty. If the authority forces Orthodox believers to apostatize Christ and his church and to commit sinful and spiritually harmful ac the church should refuse to obey the state. The Christian, following t will of his conscience, can refuse to fulfil the commands of state for him into a grave sin (BSC III,5). Acknowledging the changing models and forms of church-state relationships in the course of history, the d emphasizes the "symphony" model, conceived in Byzantium and subsequently applied in ancient Russia a The state in such symphonic relationships with the church seeks its spiritual support, prayer for itself and blessing upon its work to ach the goal of its citizens' welfare, while the church enjoys support fro

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state in creating conditions favourable for preaching and for the spir care of its children who are at the same time citizens of the state . classical Byzantine formula of relationships between state and church is contained in the Epanagoge (later 9th century): "The temporal power the priesthood relate to each other as body and soul; they are necessa for state order just as body and soul are necessary in a living man. I in their linkage and harmony that the well being of a state lies." Thi symphony, however, did not exist in Byzantium in an absolutely pure fo In practice it was often violated and distorted. The church was repeat subjected to caesarean-papist claims from the state authorities ... Un Byzantine basileuses, Russian tsars had a different legacy. For this a other historical reasons, relationship between the church and the stat authorities was more harmonious in Russian antiquity. However, there w also deviations from the canonical norms (BSC III,4), For this reason, an Orthodox state, conscious of its religious duty, i considered the ideal and preferable model. A far less appreciative assessment is given to state forms that are void of religious motives. adoption of the freedom of conscience as legal principle points to the that society has lost religious goals and values and become massively apostate and actually indifferent to the task of the church and to the overcoming of sin. However, this principle has proved to be one of the means of the church's existence in the non-religious world, enabling i enjoy a legal status in a secular state and independence from those in society who believe differently or do not believe at all. The religio-ideological neutrality of the state does not contradict th Christian idea of the church's calling in society. The church, however should point out to the state that it is inadmissible to propagate suc convictions or actions which may result in total control over a person life, convictions and relations with other people, as well as erosion personal, family or public morality, insult of religious feelings, dam to the cultural and spiritual identity of the people and threats to th sacred gift of life. In implementing its social, charitable, education and other socially significant projects, the church may rely on the su and assistance of the state. It also has the right to expect that the state, in building its relations with religious bodies, will take into account the number of their followers and the place they occupy in for the historical, cultural and spiritual image of the people and their c stand (BSC III,6). To Orthodoxy, and to Russian Orthodoxy in particular, different forms of state administration and attitudes 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 th 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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authority as coercion. The shift from the judges' rule to monarchy indicated the weakening faith--the fact th the need to replace the King Invisible by the king visible" (BSC III,7). At present many Orthodox, particul people, call upon the church to advocate at any cost the instant re-establishment of the monarchy. While co that changes towards more religiously rooted forms of governance are an honourable aim, the document af such changes, if introduced without spiritualizing society itself, will inevitably degenerate into falsehood and hypocrisy and make this form weak and valueless in the e of the people. However, one cannot altogether exclude the possibility such a spiritual revival of society as to make natural a religiously h form of government (BSC II,7). The Bases of the Social Concept enumerates those fields in which the church declares itself ready to intera the state. Among them we find: peace-making; concern for the preservation of morality in society; spiritua moral and patriotic education and formation; charity and the development of joint social programmes; pres of the environment; support for the institution of family, for motherhood and childhood, and many others. same time, those fields are identified in which the clergy and canonical church structures cannot support th such as political struggle, civil war or aggressive external war, direct participation in intelligence and any activities that require secrecy by law--even in confession or reporting to the church authorities. Human righ public issues The document recognizes the positive significance of human rights, yet does not assent to consider them as "autonomous" from the service to God and fellow men: in the contemporary secular sense of justice, the idea of the inaliena rights of the individual has become one of the dominating principles. idea of these rights is based on the biblical teaching on man as the i and likeness of God, as an ontologically free creature ... Christian socio-public ethics demanded that a certain autonomous sphere should b reserved for man, in which his conscience might remain the "autocratic master, for it is the free will that determines ultimately the salvati death, the way to Christ or the way away from Christ. The right to be to live, to have family is what protects the inherent foundations of h freedom from the arbitrary rule of outer forces. These internal rights complemented and ensured by other, external ones, such as the right to movement, information, property, to its possession and disposition .. As secularism developed, the lofty principles of inalienable human rights turned into a notion of the rights of the individual outside h relations with God. In this process, the freedom of the personality transformed into the protection of self-will (as long as it is not detrimental to individuals) and into the demand that the state should guarantee a certain material living standard for the individual and fa In the contemporary systematic understanding of civil human rights, ma treated not as the image of God, but as a self-sufficient and self-sufficing subject. Outside God, however, there is only the fallen who is rather far from being the ideal of perfection aspired to by

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Christians and revealed in Christ (Ecce homo!). For the Christian sens justice, the idea of human freedom and rights is bound up with the ide service. The Christian needs rights so that in exercising them he may of all fulfil in the best possible way his lofty calling to be "the likeness of God", as well as his duty before God and the church, befo other people, family, state, nation and other human communities (BSC IV,6-7). The section on church and politics confirms the aspiration of the Russian Orthodox Church to maintain pea 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 it is impossible for the church's supreme authorities and for the cle hence for the plenitude of the church, to participate in such activiti political organizations and election processes as public support for t running political organizations or particular candidates, election campaigns and so forth. The clergy are not allowed to be nominated for elections to any body of representative power at any level (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 upon 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 statesmen invited to be well aware that in historical reality and, all the more so, in the con of today's divided and controversial society, most decisions adopted a political actions taken tend to benefit only a part of society, while restricting or infringing upon the interests and wishes of others. Man such decisions and actions are stained with sin or connivance with sin Precisely for this reason the Orthodox politician or statesman is requ to be very sensitive spiritually and morally (BSC V,3). Economic issues Economic issues are dealt with in the sections on labour and its fruits and on property. Th document, for instance, states that from a Christian perspective labour in itself is not an absolute value is blessed when it represents co-working with the Lord and contributio the realization of his design for the world and man. However, labour something pleasing to God if it is intended to serve the egoistic inte of individual or human communities and to meet the sinful needs of the spirit and flesh. Holy scripture points to the two moral motives of la work to sustain oneself without being a burden for others and work to to the needy ... The church blesses every work aimed to benefit people the same time, it does not give preference to any form of human work i

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conforms to Christian moral standards ... Modern times, however, have the emergence of a whole industry intended to propagate vice and sin a satisfy such baneful passions and addictions as drinking, drug addicti fornication and adultery. The church testifies to the sin of being inv in such activities as they corrupt not only workers, but also society whole (BSC VI,4-5). The fruits of labour should not be the exclusive property of the worker himself. A worker has the right to use the fruits of his labour ... The church teaches that refusal to pay for honest work is not only a crime agains man, but also a sin before God ... At the same time, by God's command workers are ordered to take care of those who for various reasons cann earn their living, such as the weak, the sick, strangers (refugees), orphans and widows. The worker should share the fruits of his work wi them, "that the Lord may bless thee in all the work of thine hands" (D 24:19-22). Continuing on earth the service of Christ who identified hi with the destitute, the church always comes out in defence of the voic and powerless. Therefore, it calls upon society to ensure the equitabl distribution of the fruits of labour, in which the rich support the po the healthy the sick, the able-bodied, the elderly. The spiritual welf and survival of society are possible only if the effort to ensure life health and minimal welfare for all citizens becomes an indisputable priority in distributing the material resources (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: While calling to seek first "the kingdom of God and his righteousness" (Matt. 6:33), the church does not forget about people's need for "dai bread" (Matt. 6:11) and believes that everyone should have resources sufficient for life in dignity. At the same time, the church warns aga the extreme attraction to wealth, denouncing those who are carried awa "cares and riches and pleasures of this life" (Luke 8:14). The church its attitude to property does not ignore the material needs, nor does praise the opposite extreme, the aspiration for wealth as the ultimate and value of life. The status of a person in itself cannot be seen as indication as to whether God is pleased with him ... According to the teaching of the church, people receive all the earthl blessings from God who is the One who holds the absolute right to poss them. The Saviour repeatedly points to the relative nature of the righ property in his parables on a vineyard let out to be used (Mark 12:1talents distributed among many (Matt. 25:14-30) and on an estate hande over for temporary management (Luke 16:1-13). Expressing the idea inhe to the church that God is the absolute owner of everything, St Basil t

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Great asks: "Tell me, what do you have that is yours? Where from did y take it and bring to life?" The sinful attitude to property manifested the conscious rejection of this spiritual principle generates division alienation among people ... The church urges Christians to see in property a gift of God given to used for their own and their neighbours' benefit. At the same time, ho scripture recognizes the human right to property and deplores any encroachment on it ... The church cannot approve the alienation and redistribution of property with violations of the rights of its legiti owners. An exception may be made only for the alienation of property b on the law, conditioned by the interest of the majority of people and accompanied by fair compensation (BSC VII, 1-3). The Russian Orthodox Church firmly rejects any attempts to implicate it in arguments on "more or less Ch forms of property, which is how different secular forces respectively consider private, corporate or public ownership. According to the Bases of the Social Concept, the church recognizes the existence of various forms of ownership. Pub corporate, private and mixed forms of property have taken root in the course of historical development in various countries. The church does give preference to any of these forms. Any of its forms can produce bo sinful phenomena, such as theft, money-grubbing, unfair distribution o wealth, and the proper and morally justified use of wealth (BSC VII,3 Issues of war and peace The document provides substantial considerations on matters of war and peace. It that war is a physical manifestation of the latent illness of humanity, whi fratricidal hatred (Gen. 4:3-12). Wars have accompanied human history the fall and, according to the gospel, will continue to accompany it: when ye hear of wars and rumours of wars, be ye not troubled: for such things must needs be" (Mark 13:7) ... War is evil. Just as the evil i in general, war is caused by the sinful abuse of the God-given freedom Bringing to people the good news of reconciliation (Rom. 10:15), but b in "this world" lying in evil (1 John 5:19) and filled with violence, Christians involuntarily come to face the vital need to take part in various battles. While recognizing war as evil, the church does not prohibit its children from participating in hostilities if at stake is security of their neighbours and the restoration of trampled justice. war is considered to be a necessary though undesirable means. In all t Orthodoxy has had profound respect for soldiers who gave their lives t protect the life and security of their neighbours. The holy church has canonized many soldiers, taking into account their Christian virtues a applying to them Christ's word: "Greater love hath no man than this, t man lay down his life for his friends" (John 15:13) (BSC VIII,1-2).

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The document affirms the doctrine of the "just war" and its definition, which goes back to St Augustine. In the following is affirmed: In the present system of international relations, it is sometimes diff to distinguish an aggressive war from a defensive war. The distinction between the two is especially subtle where one or two states or the wo community initiate hostilities on the ground that it is necessary to protect the people who fell victim to an aggression (see XV.1). In th regard, the question whether the church should support or deplore the hostilities needs to be given special consideration every time they ar initiated or threaten to begin. Among obvious signs pointing to the eq or inequity of a warring party are its war methods and attitude toward prisoners of war and the civilians of the opposite side, especially children, women and the elderly. Even in defence against an aggression every kind of evil can be done, making one's spiritual and moral stand superior to that of the aggressor. War should be waged with righteous indignation, not maliciousness, greed and lust (1 John 2:16) and othe fruits of hell (BSC VIII,3). The documents continues, stating: The Russian Orthodox Church seeks to carry out its peace service on bo national and international scale, trying to help resolve various contradictions and bring nations, ethnic groups, governments and polit forces to harmony. To this end, it makes appeals to the powers that be other influential sections of society and makes every effort to organi negotiations between hostile parties and to give aid to those who suff The church also opposes the propaganda of war and violence, as well as various manifestations of hatred capable of provoking fratricidal clas (BSC VIII,5). Issues of crime and punishment While condemning crime and acknowledging the legitimacy of punishmen offenders, the document first of all calls for crime prevention through a concerted effort of church, state an At the same time, the church insists on the need for a humane attitude towards suspects, persons under investigation and those caught in crim intent. The crude and improper treatment of these people can either fo them on the wrong track or push them on it. For this reason, those awa a verdict should not be disenfranchized even in custody. The church condemns torture and indignities towards persons under investigation IX,2). The document elaborates in detail on the necessity to show Christian care for the incarcerated through min charity. Capital punishment is given separate consideration. The document concludes that it was recognized in the Old Testament. There are no indications to th need to abolish it in the New Testament or in the Tradition or in the historical legacy of the Orthodox church either. At the same time, the

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church has often assumed the duty of interceding before the secular authority for those condemned to death, asking it show mercy for them commute their punishment. Moreover, under Christian moral influence, t negative attitude to the death penalty has been cultivated in people's consciousness. Thus, in the period from the mid-18th century to the 19 revolution in Russia, it was applied on very rare occasions. For the Orthodox church consciousness, the life of a person does not end with bodily death, therefore the church continues its care for those condem to capital punishment. The abolition of the death penalty would give more opportunities for pastoral work with those who have stumbled and for the latter to repen It is also evident that punishment by death cannot be reformatory; it makes misjudgment irreparable and provokes ambiguous feelings among pe Today many states have either abolished the death penalty by law or st practising it. Keeping in mind that mercy towards a fallen man is alwa more preferable than revenge, the church welcomes these steps by state authorities. At the same time, it believes that the decision to abolis not to apply death penalty should be made by society freely, consideri the rate of crime and the state of law enforcement and judiciary, and more so, the need to protect the life of its well-intentioned members IV,3). Marriage and sexual ethics Reacting to the tendency of some people to hold marriage in low esteem, the do states that while deeply appreciating the feat of voluntary virginal celibacy assu for the sake of Christ and the gospel and recognizing the special role monasticism in the past and the present, the church has never disparag marriage, but denounced those who abased matrimonial relations out of wrongly understood purity (BSC X,1). The document insists on the life-long faithfulness of spouses and the indissolubility of Orthodox matrimon 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 Ortho people of other faiths: In accordance with ancient canonical prescriptions, today, too, the ch does not sanctify marriages contracted between the Orthodox and non-Christians, while recognizing them as lawful and not regarding tho who live in such a marriage as living in sinful co-habitation. Proceed from considerations of pastoral oikonomia, the Russian Orthodox Church deemed it possible, both in the past and present, to celebrate marriag between Orthodox Christians and Catholics, members of the Oriental chu

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and Protestants who confess the faith in the Triune God, provided the marriage is blessed in the Orthodox church and the children are raised the Orthodox faith (BSC X,2). The Bases of the Social Concept condemns pornography, prostitution and the preaching of so-called free lo in which physical intimacy is completely divorced from personal and spiritual communion, selflessness and all-round responsibility for eac other, which are possible only in life-time conjugal faithfulness (BSC X,6). Issues raised by feminists Entering into polemics with contemporary feminism, the document elucidates th Orthodox approach to the social role of the sexes and their equal rights. It states, for instance, that while appreciating the social role of women and welcoming their politi cultural and social equality with men, the church opposes the tendency diminish the role of woman as wife and mother. The fundamental equalit the sexes does not annihilate the natural distinction between them, no does it imply the identity of their callings in family and society. In particular, the church cannot misconstrue the words of St Paul about t special responsibility of husband who is called to be "the head of the wife", who loves her as Christ loves his church, and about the callin the wife to obey the husband as the church obeys Christ (Eph. 5:22-23 3:18). These words are not of course about the despotism of husband or slavery of wife, but about supremacy in responsibility, care and love Representatives of some social movements tend to diminish and sometime even deny the importance of marriage and the institution of family, focusing primarily on the socially significant activities of women including those incompatible or little compatible with the woman's nat (such as hard manual labour). Demands are often heard that men and wom should be made artificially equal in every field of human activity. Th church, however, sees the calling of woman not in the mere emulation o or competition with him, but in the development of all her God-given abilities, including those peculiar only to her nature. Without focusi the distribution of social functions alone, Christian anthropology appropriates to woman a higher place than she is given in the contempo irreligious beliefs. The desire to remove or minimize the natural differences in the social field is alien to the mind of the church (B X,5). Issues of bio-ethics When discussing problems of bio-ethics, the Bases of the Social Concept touches upon matters of concern to contemporary Christians from all confessions. Deliberate abortion is considered a gra equated with murder by canon law. Responsibility for it should be borne, along with the mother, by the fat gave his consent to the abortion. Besides this, without rejecting the women who had an abortion, the church calls upon

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to repent and to overcome the destructive consequences of the sin thro prayer and penance (temporary excommunication) followed by participati the salvific sacraments. In case of a direct threat to the life of a m if her pregnancy continues, especially if she has other children, it i recommended to be lenient in pastoral practice. The woman who interrup pregnancy in this situation shall not be excluded from the eucharistic communion with the church provided that she has fulfilled the canon of penance assigned by the priest who takes her confession (BSC XII,2). As far as issues of contraception are concerned, the following is said: Some contraceptives have an abortive effect, artificially interrupting life of the embryo in the very first stages of his life. Therefore, th same judgments are applicable to the use of them as to abortion. But o means, which do not involve interrupting an already conceived life, ca be equated with abortion in the least. In defining their attitude to non-abortive contraceptives, Christian spouses should remember that hu reproduction is one of the principal purposes of the divinely establis marital union (see X, 4). The deliberate refusal of childbirth on ego grounds devalues marriage and is a definite sin (BSC XII,3). The Bases of the Social Concept examines the ideology of so-called reproductive rights, which assumes that the sexual and social self-fulfilment of a person has a priority over concern for the future of a child, the spiritual and phy health of society and its moral sustainability. There is a growing att to human life as a product which can be chosen according to one's own inclinations and which can be disposed of along with material goods (B XII,4). At the same time, artificial insemination by the husband's germ cells is considered admissible, since it does not violate the integrity of the marital union and does not di basically from natural conception and takes place in the context of ma relations. However, manipulations involved in the donation of germ cel violate the integrity of a person and the unique nature of marital relations by allowing a third party to interfere. In addition, this practice encourages irresponsible fatherhood or motherhood, admittedly from any commitment to those who are "flesh of the flesh" of anonymous donors. The use of donor material undermines the foundations of family relationships, since it presupposes that a child has, in addition to t "social" parents, the so-called biological ones. "Surrogate motherhood that is, the bearing of a fertilized ovule by a woman who after the delivery returns the child to the "customers", is unnatural and morall inadmissible even in those cases where it is realized on a non-commerc basis. This method involves the violation of the profound emotional an spiritual intimacy that is established between mother and child alread

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during the pregnancy. "Surrogate motherhood" traumatizes both the bear woman, whose mother's feelings are trampled upon, and the child who m subsequently experience an identity crisis. Morally inadmissible from Orthodox point of view are also all kinds of extracorporal fertilizati involving the production, conservation and purposeful destruction of "spare" embryos (BSC XII,4). While recognizing the significance of genetic methods of treatment in order to alleviate human suffering, th Russian church recalls as well that genetic disorders often stem from the disregard of moral principl and the vicious way of life, which result in the suffering of the posterity. The sinful erosion of human nature is overcome by spiritual effort; but if vice dominates in life from generation to generation wi growing power, the words of holy scripture come true: "Horrible is the of the unrighteous generation" (Wis. 3:19) ... While drawing people's attention to the moral causes of infirmities, the church welcomes the efforts of medics aimed to heal hereditary diseases. The aim of geneti interference, however, should not be to "improve" artificially the hum race or to interfere in God's design for humanity. Therefore, genetic engineering may be realized only with the consent of a patient or his legitimate representatives and only on the grounds of medical indicati The genetic therapy of germ cells is extremely dangerous, for it invol change of the genome (the set of hereditary characteristics) in the l generations, which can lead to unpredictable consequences in the form new mutations and destabilize the balance between the human community the environment (BSC XII,5). Schemes for human cloning are declared inadmissible from an Orthodox point of view for a number of rea they represent a definite challenge to the very nature of the human being a the image of God inherent in him, the integral part of which are the freedom and uniqueness of the personality. At the same time, the cloni isolated organic cells and tissues is not an encroachment on the digni the personality and in a number of cases has proved helpful in biolog and medical practice (BSC XII, 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 human embryos. Euthanasia is characterized as a form of homicide or suicide, depending on whether a patient par 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 debate on the status of the so-called sexual minorities in contemp society tends to recognize homosexuality not as a sexual perversion bu only one of the "sexual orientations" which have an equal right to pub manifestation and respect. It is also argued that, the homosexual driv caused by the individual inborn predisposition. The Orthodox church proceeds from the invariable conviction that the divinely established marital union of man and woman cannot be compared to the perverted manifestations of sexuality. It believes homosexuality to be a sinful distortion of human nature, which is overcome by spiritual effort lead to the healing and personal growth of the individual. Homosexual desir just as other passions torturing fallen man, are healed by the sacrame prayer, fasting, repentance, reading of holy scriptures and patristic writings, as well as Christian fellowship with believers who are ready give spiritual support. While treating people with homosexual inclinations with pastoral responsibility, the church is resolutely against the attempts to prese this sinful tendency as a "norm" and even something to be proud of and emulate. This is why the church denounces any propaganda of homosexual Without denying anybody the fundamental rights to life, respect for personal dignity and participation in public affairs, the church, howe believes that those who propagate the homosexual way of life should no admitted to educational and other work with children and youth, nor be allowed to occupy superior posts in the army and reformatories (BSC XI Attempts to change one's sex (transsexuality) are given consideration as well: One's desire to refuse the sex that has been given him or her by the Creator can have pernicious consequences for one's further development "change of sex" through hormonal impact and surgical operation has led many cases not to the solution of psychological problems, but to their aggravation, causing a deep inner crisis. The church cannot approve o a "rebellion against the Creator" and recognize as valid the artificia changed sexual affiliation. If "a change of sex" happened in a person before his or her baptism, he or she can be admitted to this sacrament any other sinner, but the church will baptize him or her as belonging his or her sex by birth. The ordination of such a person and his or h marriage in church are inadmissible. Transsexuality should be distinguished from the wrong identification o the sex in one's infancy as a result of a doctors' mistake caused by pathological development of sexual characteristics. The surgical corre in this case is not a change of sex (BSC XII,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 Christian ideal of a nation's and government's behaviour in international relations lies in the golden rule: "All things whatsoeve would that men should do to you, do ye even so to them" (Matt. 7:12). Applying this principle not only to personal but also social life, Ort Christians should remember that "God is not in power but in truth". At same time, if justice is violated, restrictive and even forceful actio are often needed towards other nations and states to rectify it (BSC XVI,1). Yet, relationships among nations and states should be directed to peac mutual aid and cooperation ... Conscious that international disputes a contradictions are inevitable in a fallen world, the church calls the powers that be to settle any conflicts through a search for mutually acceptable decision. It identifies with the victims of aggression and illegitimate and morally unjustifiable political pressure from outside use of military force is believed by the church to be the last resort defence against armed aggression from other states. This defence can a be carried out on the basis of assistance by a state which is not an immediate object of attack at the request of the one attacked. States base their relations with the outside world on the principles o sovereignty and territorial integrity. These principles are viewed by church as basic for a people's defence of their legitimate interests a the corner stone of international treaties and, therefore, of entire international law. At the same time, it is evident to the Christian consciousness that any human ordinance, including the sovereign power state, is relative before Almighty God. History has shown that the lif borders and forms of states are changeable as created not only on the territorial and ethnic, but also economic, political, military and oth suchlike grounds. Without denying the historical significance of the mono-ethnic state, the Orthodox church at the same time welcomes the voluntary unification of nations into one entity and the creation of multinational states if the rights of any people are not violated in At the same time, it should be admitted that in today's world there is certain contradiction between the universally accepted principles of sovereignty and territorial integrity on the one hand, and the search people or part of them for state independence, on the other. Disputes conflicts arising from this contradiction should be settled by peacefu means, on the basis of dialogue, with the greatest possible agreement between the parties. Remembering that unity is good and disunity is ba the church welcomes the tendencies for unification of countries and nations, especially those with a common history and culture, provided this unification is not directed against a third party. The church gri when with the division of a multi-ethnic state the historical communit people is destroyed, their rights are violated and suffering comes to life. The division of a multinational state can be justified only if o the peoples is clearly oppressed or the majority of a country do not s

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definite will to preserve unity (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 challeng times. The usefulness of such processes for the development of commercial, industrial, military, political a cooperation, as well as for the settlement of various disputes and conflicts, is acknowledged. The documen incidentally, remarks that the danger of differences that may emerge between the will of the peop and the decisions of international organizations should not be underestimated. These organizations may become instruments for the unf domination of strong over weak countries, rich over poor, the technologically and informationally developed over the rest. They may practise double standards by applying international law in the interes more influential states. All this compels the Orthodox church to take a critical and careful approach to the legal and political internationalization, calling the powers that be, both on national and international levels, to utter responsibility. Any decision involved in concluding a fateful internat treaty and defining the country's stand within an international organization should be made in accordance of the will of the people fu and objectively informed of the nature and consequences of the decisio planned. In implementing a policy made obligatory by an international agreement or action of an international organization, governments shou maintain the spiritual, cultural and other identity of their countries nations and the legitimate interests of their states. Within internati organizations themselves, it is necessary to ensure the equality of sovereign states in access to decision-making and in the right of cast vote, especially in defining basic international standards. Conflict situations and disputes should be resolved only with the participation consent of all the parties whose vital interests are involved in every particular case. The adoption of compulsory decisions without the cons of a state to be directly affected appears possible only in case of an aggression or massacre within this country. Keeping in mind the need to exert spiritual and moral influence on the actions of political leaders, to cooperate with them, to show concern the needs of people and individuals, the church enters into dialogue cooperation with international organizations. Within this process, it invariably shows its conviction of the absolute importance of faith an spirituality for human work, decisions and laws (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. Accordin document,

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those standing at the head of international economic and financial structures have concentrated in their hands a great power beyond the control of nations and even governments and beyond any limit, be it a national border, an ethnic and cultural identity or the need for ecolo and demographic sustainability. Sometimes they refuse to reckon with t customs and religious traditions of the nations involved in the implementation of their plans. The church cannot but be concerned also the practice of financial speculation obliterating the dependence of i on the effort spent ... Such changes in economy result in the loss of priority of human labour over capital and means of production. In the field of culture and information, globalization has been conditioned by the development of technologies facilitating the moveme of people and goods and the acquisition and distribution of informatio Societies, which were previously separated by distances and borders an therefore predominantly homogeneous, now come in touch easily and are becoming multicultural. This process has, however, been accompanied by attempts to establish the dominion of the rich elite over the rest of people and of some cultures and world-views over others, which is especially intolerable in the religious field. As a result, there is a tendency to present as the only possible one, a universal culture devo any spirituality and based on the freedom of the fallen man unrestrict anything as the absolute value and yard-stick of the truth. Globalizat developing in this way is compared by many in Christendom to the construction of the Tower of Babel. While recognizing globalization as inevitable and natural and in many ways facilitating people's communication, dissemination of information more effective production and enterprise, the church points to the int contradictions of these processes and to the threats they represent. Firstly, besides the conventional ways of organizing production, globalization is also beginning to change the conventional ways of organizing society and exercising power. Secondly, many positive fruit globalization are available only to nations comprising a smaller part humanity, but having a similar economic and political system. Other na to whom five-sixths of the global population belong have found themsel on the margins of the world civilization. They have been caught in deb dependence on financiers in a few industrial countries and cannot crea dignified living conditions for themselves. Discontent and disillusion are growing among them. The church raises the question concerning the need to establish comprehensive control over multinational corporations and the processe taking place in the financial sector of the economy. This control, aim subject any entrepreneurial and financial activity to the interests of and people, should be exercised through all mechanisms available in so and state.

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The spiritual and cultural expansion fraught with total unification should be opposed through the joint efforts of the church, state structures, civil society and international organizations for the sake asserting in the world a truly equitable and mutually enriching cultur and informational exchange combined with efforts to protect the identi nations and other human communities. One of the ways to do this is to ensure for countries and nations an access to basic technological reso which will enable them to disseminate and receive information on the g scale. The church reminds that many national cultures have Christian r The followers of Christ are therefore called to promote the interconnectedness of the faith and the cultural heritage of nations, resolutely opposing any manifestations of anti-culture and commercialization of the space allocated to information and the arts. Generally, the challenge of globalization demands that contemporary society should give an appropriate response based on concern for a peaceful and dignified life for all people and combined with efforts f their spiritual perfection. In addition, efforts should be made to ach a world order which would be based on the principles of justice and th equality of people before God and would exclude any suppression of the will by the centres of political, economic and informational influence XVI,3). The document concludes with an analysis of secularism: The contemporary international legal system is based on the priority g to the interests of the earthly life of man and human communities over religious values (especially in those cases where the former and the l come into conflict). This priority is sealed in the national legislati many countries. It is often built in the principles regulating various activities of the governmental bodies, public educational system, etc influential public mechanisms use the same principle in their open confrontation with faith and the church, aimed to oust them from publi life. These manifestations create a general picture of the secularizat of public and social life. While respecting the world-view of non-religious people and their righ to influence social processes, the church cannot favour a world order puts in the centre of everything the human personality darkened by sin This is why, invariably open to cooperation with people of non-religio convictions, the church seeks to assert Christian values in the proces decision-making on the most important public issues both on national a international levels. It strives for the recognition of the legality o religious world-view as a basis for socially significant action (inclu those taken by the state) and as an essential factor which should infl

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the development (amendment) of international law and the work of international organizations (BSC XVI,4). Conclusion: the significance of the BSC At the turn of the millennium, the Russian Orthodox Church has o its systematic position on a vast number of social issues, a position defined in a bold, resolute and uncomp manner based upon the norms of holy scripture and church Tradition. Our church has declared to the world 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 righte 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 p Orthodox positions on issues of concern to believers. I believe that the document will also prove beneficial contacts between Orthodox Christians and members of other Christian denominations. The position it expr even 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 p 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 mu 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 s issues that divide us. Yet, in full awareness of the growing differences between us, we are able--and indeed compelled--to assist one another, that those around may see the beauty of our good works and "the world m believe" (John 17:21). * Archpriest Vsevolod Chaplin is deputy chairman of the Department for External Church Relations of the 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 Chu Contributors: Vsevolod Chaplin - author. Journal Title: The Ecumenical Review. Volume: 54. Issue: 1. Publication Year: 2002. Page Number: 11 COPYRIGHT 2002 World Council of Churches; COPYRIGHT 2002 Gale Group

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