Just War and Orthodoxy: a Response to the Catechism of the Russian Orthodox Church
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WAR AND CHRIST Just War and Orthodoxy: A Response to the Catechism of the Russian Orthodox Church Nicholas Sooy n the summer of 2017, the Russian is considered to be necessary,” so long 1 Proekt Katekhizisa IOrthodox Church released a draft as it is for the sake of restoring justice Russkoi Pravoslavnoi of the Catechism of the Russian Ortho- and protecting neighbors (IV.VIII.2). Tserkvi (Moscow: dox Church for church-wide discus- This statement is problematic insofar Synodal Biblical 2 and Theological sion and review. The document is as it claims that Christians sometimes Commission, 2017). quite controversial, both because it must commit evil actions. While it is a The draft Catechism has few predecessors—leading many testament to the normativity of peace may be read in to wonder whether the Church should in this document that engaging in full at theolcom. produce official catechisms—and, in warfare is considered to be evil (even ru/images/2017/ КатехизисСББК_ particular, because it endorses ecu- when such actions are obligatory), the Проект.pdf. menism. Unfortunately for its critics, claim seems nonetheless to be that the second half of the text, which in- Christians sometimes have a moral cludes the comments on ecumenism, duty to do something immoral. “Nec- 2 The Basis of the has already been approved and will essary evil” is a dangerous category Social Concept of the not be changed. The fixity of this part to codify in a catechism, and a more Russian Orthodox of the Catechism is also unfortunate nuanced ethical theory is required. Church, Chapter for another reason: it includes a sec- VIII (Moscow: tion on war plagued by several his- The Catechism continues immediately: Department of External Church torical and interpretive errors. This “The Holy Church has canonised Relations of section, which is reproduced from the many soldiers, taking into account the Moscow 2000 document The Basis of the Social their Christian virtues and applying Patriarchate, 2000). Concept of the Russian Orthodox Church, to them Christ’s word: ‘Greater love Available in English represents the most significant depar- hath no man but this, that a man lay at mospat.ru/en/ documents/social- ture from established church teaching down his life for his friends’” (IV. concepts/viii/. 2 within the entire Catechism. VII.2). While it is true that there are Translations in this many soldier-saints, no saint has ever essay are taken from The relevant section begins on a been canonized for military accom- the official English strong foundation, proclaiming: “War plishments. Unlike in pagan cultures, text. is evil. Just as the evil in man in gen- the Church has never considered eral, war is caused by the sinful abuse military valor a Christian virtue. The of the God-given freedom. Killing, closest the Church has come to canon- without which wars cannot happen, izing someone for military valor was was regarded as a grave crime before the glorification in 2001 of the Russian God as far back as the dawn of the war hero Fyodor Ushakov, who never holy history” (IV.VIII.1). After this, lost a battle. But as Archpriest Maxim however, the document claims that, Maximov, a member of the Synodal “While recognising war as evil . war Commission on Canonization, com- The Wheel 12 | Winter 2018 51 3 Interview with mented during a radio interview with ten in one law, who will be its best re- Maxim Maximov, the Voice of Russia: “Admiral Ushakov specter—the one who obeys only one Voice of Russia, June was not canonized for his military commandment or the one who obeys 1, 2007. heroism—this isn’t enough in itself for both?” When the Hagerenes said that canonization.”3 the best respecter of law is the one who obeys both commandments, the holy By speaking of the canonization of preacher continued: “Christ is our God soldiers immediately after implicitly Who ordered us to pray for our offend- endorsing the notion of “necessary ers and to do good to them. He also evil,” the Catechism gives the impres- said that no one of us can show greater sion that glorification should follow love in life than he who gives his life after soldiery rather than repentance. for his friends (Jn. 15:3). That is why we This contradicts Basil’s thirteeneth generously endure offences caused us Canon, which requires returning sol- as private people. But in company we diers to refrain from Communion for defend one another and give our lives three years as a means of repentance. in battle for our neighbours, so that Furthermore, the Catechism’s quota- you, having taken our fellows pris- tion from the Gospel of John is mis- oners, could not imprison their souls used as a proof-text in this context. together with their bodies by forcing Christ was speaking of himself when them into renouncing their faith and commenting on laying down one’s into godless deeds. Our Christ-loving life. The interpretive context of this soldiers protect our Holy Church with pericope has always been the cruci- arms in their hands. They safeguard fixion: it describes martyrdom rather the sovereign in whose sacred person than warfare. To paraphrase General they respect the image of the rule of the Patton, in war you do not aim to lay Heavenly King. They safeguard their down your life, but to make your en- land because with its fall the home au- emy lay down his. thority will inevitably fall too and the evangelical faith will be shaken. These Next, the Catechism quotes at length are precious pledges for which soldiers from the Life of St. Cyril the Philoso- should fight to the last. And if they give pher: their lives in battlefield, the Church will include them in the community of the When St. Cyril Equal-to-the-Apostles holy martyrs and call them intercessors was sent by the Patriarch of Constan- before God.” (IV.VII.2) tinople to preach the gospel among the Saracens, in their capital city he This appeal to the life of St. Cyril lacks had to enter into a dispute about faith nuance and is potentially misleading with Muhammadan scholars. Among in a number of ways. First, we must others, they asked him: “Your God is recognize that, while this quota- Christ. He commanded you to pray for tion claims that the saint was sent to enemies, to do good to those who hate “preach the gospel” and therefore im- and persecute you and to offer the other plies that he was active as a Christian cheek to those who hit you, but what missionary without imperial concerns, do you actually do? If anyone offends other historical sources confirm that you, you sharpen your sword and go Cyril was sent on a diplomatic mission, into battle and kill. Why do you not to engage in peace negotiations on obey your Christ?” Having heard this, behalf of the Roman Empire with the St. Cyril asked his fellow-polemists: Abbasid Caliphate. According to one “If there are two commandments writ- scholar, “The discussions [between 52 Cyril and the Abbasids] took place other scholars on a range of issues, but 4 Anthony-Emil in the course of lengthy symposia, it does not record everything that is Tachiaos, Cyril around a table laden with provender. quoted in the Catechism. Cyril’s reply and Methodius of . The Arabs cross-examined Cyril is simply, “God said: ‘Pray for them Thessalonica: The Acculturation of the and were stunned by the extent of his which despitefully use you.’ And He Slavs (Crestwood, knowledge. The Byzantine mis- also said: ‘Greater love hath no man NY: St Vladimir’s sion’s visit ended with a guided tour than this, that a man lay down his life Seminary Press, of Samarra’s magnificent palaces and for his friends.’ We do this for the sake 2001), 32. 4 splendid gardens.” Thus, far from a of friends, lest their souls be captured 5 5 “The Life of combative dispute with hostile “Sar- together with their bodies.” Thus, Constantine,” trans. acens,” Cyril’s work was as a peace- the Catechism quotes from a later and Marvin Kantor, maker and diplomat among intellec- evidently embellished version of Cyr- in Medieval Slavic tuals, who were sharing in a cultural il’s life, one that appears to support Lives of Saints and the Catechism’s arguments, but fails to Princes (Ann Arbor: flourishing which included the trans- University of lation of many works by Aristotle, acknowledge the earlier tradition that Michigan, 1983), 39 Galen, Plato, and the Neoplatonists gives an altogether different picture of into Arabic by Christian scholars, and the saint’s achievements. the work of Byzantine artists on the decoration of the new capital of Sa- In any case, the context provided by marra. the Vita suggests that the best way to interpret Cyril’s remarks is not as an Second, the work of interpreting ha- apodictic statement on the ethics of giography is complicated by the exis- war, as it is taken in the Catechism. tence of multiple traditions. The ninth- Rather, the Vita Constantini presents century Vita Constantini—the oldest Cyril engaging in rhetorical exhibition. extant life of Cyril—records a lengthy As any reader of Plato knows, sympo- back-and-forth between Cyril and the sia traditionally involved participants Bishop Cornelius of Volgodonsk and Salsk blesses Russian war planes (August 2015) The Wheel 12 | Winter 2018 53 St. Cyril, Equal-to- at a great feast standing and giving the-Apostles, by speeches to demonstrate their rhetor- Mikhail Vasilyevich ical skill. Thus, when challenged with Nesterov (1890–94), a difficult conundrum, it was expected in St.