Ö³êàâà ñòàòòÿ (àíãë³éñüêîþ) ç æóðíàëó eêóìeí³÷íîãî ðóõó (ë., àíãë.)
02/06/2012 | Ãåîðã³é
http://www.incommunion.org/2011/03/31/orthodox-perspectives-on-peace-war-and-violence/
"... early Christianity was characterized far more strongly by practices of nonviolence and reconciliation than by those of bloodshed and warfare. With the conversion of Constantine and the gradual “Christianization” of the Empire, however, the dynamics of sustaining a suitable peace in the world took priority over a straightforward witness to the non-resistant love of Christ. Canon law, however, required – and continues to require – clergy and monastics to embody nonviolence. Their example is a sign to the church of the paradigmatic practice of turning the other cheek. The dominant experience of Orthodoxy is within empires and nations where the church had a definite and subservient relationship with the ruling political powers. Hence, it is not surprising that the church has tolerated war as a broken, tragic necessity of collective life in the world.3
Orthodox canon law has maintained, however, the recognition of the spiritual gravity of taking life in war. St Basil the Great recommended that those who kill in war should abstain from taking communion for three years. Soldiers were not sanctioned with nearly the same severity as murderers, but were given time to repair the damage done to their souls by killing through a period of repentance before communing. This canon may never have been applied strictly, and clearly has often been ignored in the practice of the church. Still, it stands as a reminder that war is not unambiguously good; the taking of the life of a fellow human being is a grave matter that threatens to impair one’s relationship with the Lord, the church and one’s neighbours.4
Past and current experience with the psychological and moral damage done by participation in warfare reveals the wisdom of St Basil’s canon. It is often a great struggle to heal from war’s traumatic effects. The author of a recent letter to the editor of the newspaper of my city makes this point: “I kept remembering the 300,000 old men and women and young pregnant mothers and children wild-eyed with fear who were killed when we firebombed Tokyo, and then there was what we did at Nagasaki and Hiroshima. And I loaded the fuses for those bombs and have lain awake in the night wondering if there is forgiveness.”5 After 65 years, the wounds of war apparently still trouble the author of that letter. The sinfulness of bloodshed may manifest itself through a lifetime of guilt and sleepless nights. This man’s words witness to the wisdom of directing those who kill to pursue healing through the spiritual therapy of repentance.
In contrast with Western Christianity, there is no explicit just war theory in Eastern Orthodoxy. (...)"
"... early Christianity was characterized far more strongly by practices of nonviolence and reconciliation than by those of bloodshed and warfare. With the conversion of Constantine and the gradual “Christianization” of the Empire, however, the dynamics of sustaining a suitable peace in the world took priority over a straightforward witness to the non-resistant love of Christ. Canon law, however, required – and continues to require – clergy and monastics to embody nonviolence. Their example is a sign to the church of the paradigmatic practice of turning the other cheek. The dominant experience of Orthodoxy is within empires and nations where the church had a definite and subservient relationship with the ruling political powers. Hence, it is not surprising that the church has tolerated war as a broken, tragic necessity of collective life in the world.3
Orthodox canon law has maintained, however, the recognition of the spiritual gravity of taking life in war. St Basil the Great recommended that those who kill in war should abstain from taking communion for three years. Soldiers were not sanctioned with nearly the same severity as murderers, but were given time to repair the damage done to their souls by killing through a period of repentance before communing. This canon may never have been applied strictly, and clearly has often been ignored in the practice of the church. Still, it stands as a reminder that war is not unambiguously good; the taking of the life of a fellow human being is a grave matter that threatens to impair one’s relationship with the Lord, the church and one’s neighbours.4
Past and current experience with the psychological and moral damage done by participation in warfare reveals the wisdom of St Basil’s canon. It is often a great struggle to heal from war’s traumatic effects. The author of a recent letter to the editor of the newspaper of my city makes this point: “I kept remembering the 300,000 old men and women and young pregnant mothers and children wild-eyed with fear who were killed when we firebombed Tokyo, and then there was what we did at Nagasaki and Hiroshima. And I loaded the fuses for those bombs and have lain awake in the night wondering if there is forgiveness.”5 After 65 years, the wounds of war apparently still trouble the author of that letter. The sinfulness of bloodshed may manifest itself through a lifetime of guilt and sleepless nights. This man’s words witness to the wisdom of directing those who kill to pursue healing through the spiritual therapy of repentance.
In contrast with Western Christianity, there is no explicit just war theory in Eastern Orthodoxy. (...)"