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THE RESTORATION of ROMANITY Essays in Orthodox Political Theology

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THE RESTORATION of ROMANITY Essays in Orthodox Political Theology THE RESTORATION OF ROMANITY Essays in Orthodox Political Theology Vladimir Moss © Copyright: Vladimir Moss, 2016. All Rights Reserved. 1 Table of Contents INTRODUCTION 5 1. THE DOGMATIC SIGNIFICANCE OF THE ORTHODOX AUTOCRACY 6 2. WHAT POWER IS OF GOD? 27 3. ORTHODOXY, THE STATE AND RUSSIAN STATEHOOD 44 1. The Origin and Purpose of the State 44 2. Orthodoxy and the Roman Empire 50 3. Orthodoxy and Heretical Rulers 54 4. Orthodoxy and Nationalism 58 5. A Hierarchy of Political Loyalties 62 6. Orthodoxy and the Soviet Antichrist 65 7. Orthodoxy in the Post-Soviet Period 72 4. THE SACRAMENT OF ROYAL ANOINTING 74 1. Pre-Christian Anointing 75 2. Anointing in Byzantium 77 3. The Question of Legitimacy 80 4. Anointing in the Orthodox West 81 5. Anointing in Holy Russia 87 6. The Russian Revolution 90 Conclusion: What Power is of God? 93 5. ON MONARCHISM, TRUE AND FALSE 95 6. GOD, THE NATIONS AND NATIONALISM 104 Introduction 104 1. Two Nations 105 2. What is a Nation? 106 3. Spirit, Soul and Body 110 4. The Russian Nation 115 5. Modern Russian Nationhood 119 6. The National Ideas 125 7. THE EUROPEAN UNION: A NEW TOTALITARIANISM? 128 8. WHAT PRICE FREEDOM? 136 9. THREE FAITHS, THREE POLITICAL SYSTEMS 145 10. A CRITIQUE OF LIBERAL DEMOCRACY 157 Introduction 157 A. Mill on Liberty 158 B. Fukuyama on the End of History 164 Conclusion 183 11. THE HEREDITARY PRINCIPLE 186 12. CHRIST AND THE NATIONS 194 1. The Christian Nation 194 2. The Roman Nation 196 3. Anti-Roman Nationalism 200 4. Russia: The Third Rome 203 5. Russia and the Comintern 206 2 6. Russia and the Jews 209 13. FASCIST ORTHODOXY: THE SERBIAN WARS 213 14. THE RESTORATION OF ROMANITY 222 15. THE ABRAHAMIC COVENANT 242 1. The Father of the Faithful 242 2. The Peoples of the Covenant 243 3. The Judaizing of Christianity 246 4. The Christianizing of Judaism 249 Conclusion 255 16. MUST AN ORTHODOX CHRISTIAN BE A MONARCHIST? 257 1. The Teaching of the Ancient Fathers 257 2. The Church and Democracy 262 3. The Teaching of the Holy New Martyrs of Russia 265 Conclusion 268 17. THE REBIRTH AND DEATH OF COMMUNISM 271 18. ORTHODOXY, UNIVERSALISM AND NATIONALISM 275 19. MONARCHISM Á LA CARTE 292 20. ORTHODOXY, TOTALITARIANISM AND AMERICA 296 1. The Enigma 296 2. What is Totalitarianism? 297 3. The Symphony of Powers 300 4. World Government 302 21. GREECE, RUSSIA AND AMERICA 308 22. RUSSIAN AUTOCRACY AND ENGLISH MONARCHY: A COMPARISON 313 23. DID THE CHURCH BETRAY THE TSAR IN 1917? 326 24. ECUMENISM AND NATIONALISM 340 25. ORTHODOXY AND HUMAN RIGHTS 345 The Origins of the Philosophy: Natural Law 345 From Natural Law to Human Rights 347 Human Rights and the French Revolution 348 An Analysis of the Philosophy 349 Conclusion 355 25. THE WEST, THE REST – AND ORTHODOXY 358 26. ST. VLADIMIR. THE UKRAINE AND THE FUTURE OF EUROPE 385 27. PUTIN’S COVER HAS BEEN BLOWN 390 28. ALEXANDER DUGIN AND THE MEANING OF RUSSIAN HISTORY 395 Dugin’s Eschatological Ecclesiology 395 The American Antichrist 401 Protestant Dispensationalism 403 Conclusion: The Threat 406 29. RUSSIA, PUTIN AND CHRISTIAN VALUES 408 3 30. ORTHODOXY AND THE THEORY OF THE JUST WAR 413 Introduction 413 Old Testament Morality? 414 The First Five Centuries 415 The Middle Ages 418 The Rise of Nationalism 423 The Twentieth Century 426 Conclusion: The True Revanche 428 Appendix: Orthodox Prayer for Protection of Soldiers during War 428 31. MOSCOW THE THIRD ROME 429 1. Great Prince Ivan III and the Translatio Imperii 429 2. Tsar Ivan the Terrible and the Ecumenical Patriarchate 435 3. Tsar Theodore Ivanovich and the Ecumenical Patriarchate 440 4. Tsar Alexis Mikhailovich and Patriarch Nicon 443 5. The Eighteenth-Century Tsars and the Loss of Symphony 447 6. The Nineteenth-Century Tsars and the Recovery of Symphony 451 7. Putin the Red Tsar? 454 32. THE CAUSES OF THE FIRST WORLD WAR 458 33. THE BIG THREE IN WORLD WAR TWO 478 34. VICTORS’ JUSTICE IN 1945 489 Axis War Crimes 489 Ostarbeiter, Cossacks and Vlasovites 492 Allied War Crimes 496 35. UNITED NATIONS AND UNIVERSAL RIGHTS 505 36. THE SPIRITUAL STATUS OF THE RUSSIAN FEDERATION 512 4 INTRODUCTION This book brings together thirty-six articles written in recent years whose common theme is the relationship between religion and politics from an Orthodox Christian point of view. Several of the articles were published in various Orthodox Christian theological journals in America and Russia in the late 1990s and early 2000s (the earliest dates to 1995). The book takes its title from the word for the religio-political unity of Orthodox Christians under a truly Orthodox Emperor or Tsar – Romanity (Romanitas in Latin, Ρωµειοσυνη in Greek). Since the fall of Romanity in 1917, with the catastrophic consequences for the whole world that are plain for all to see, the restoration of Romanity is the fervent hope of all truly Orthodox Christians. If this book contributes in even the smallest way to the understanding and realization of that hope, it will have achieved its end. Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us! Amen. May 1/14, 2016. St. Tamara, Queen of Georgia. East House, Beech Hill, Mayford, Woking, Surrey, England. 5 1. THE DOGMATIC SIGNIFICANCE OF THE ORTHODOX AUTOCRACY It is a cliché of Western scholarship that whereas the Western Church in the Middle Ages was papocaesarist in structure and spirit, the Eastern Church was caesaropapist. That is, while Roman Catholic society was ruled by the Pope in both its political and its ecclesiastical aspects, Eastern Orthodox society was similarly ruled by the Emperor. Now it is not difficult to demonstrate that this assertion is untrue as regards the East, and that both papocaesarism and caesaropapism were western concepts and inventions. Nevertheless, the precise place of the Emperor in Orthodox society is not easy to define; the separation of Church and State in Orthodoxy is not as tidily clear-cut as the Western mind would like to have it, and there is no doubt that the Emperor, in addition to his unquestioned supremacy in the State, has an important and leading role in the Church, too. Moreover, it is precisely in the difference between the position of the Pope in Catholicism and the Emperor in Orthodoxy that the mystery and dogmatic significance of the Orthodox vision of Christian society is revealed... Of course, the Protestants - and "Protestants of the Eastern Rite", as Fr. George Florovsky called the modernist Orthodox - deny that there is any mystery or dogmatic significance in the Orthodox Autocracy. Just as there was no infallible Pope in the early Church, they say, so there was no Emperor. And since we cannot accept any additions to the original "deposit of the faith", we must reject the doctrine of the Autocracy as unnecessary at best and antichristian at worst. In this assertion, however, the Protestants are greatly mistaken. For while there was no doctrine of an infallible and universal Papacy in the early Church, there was a doctrine of Church leadership and unity at both the local and the ecumenical levels. And similarly, while there was no Christian Autocracy in the early Church, there was a doctrine concerning the moral and eschatological significance of the Roman Empire. Let us examine this question in a historical context, beginning with the Nativity of the King of kings. Christ was born just as the Roman Empire was coming into being. The significance of this coincidence did not escape the Holy Fathers, whose thought was encapsulated in a verse from the Divine services for the Nativity: "When Augustus reigned alone upon earth, the many kingdoms of men came to an end: and when Thou was made man of the pure Virgin, the many gods of idolatry were destroyed. The cities of the world passed under one single rule; and the nations came to believe in one sovereign Godhead. The peoples were enrolled by the decree of Caesar; and we, the faithful, were enrolled in the Name of the Godhead, when Thou, our God, wast made man. Great is Thy mercy: glory to Thee."1 This verse establishes a certain providential parallelism between the birth of the Church in the Body of the God-Man, and the birth of the Empire. The Church and the Empire were born and grew up together, as it were; Christ was a citizen of each 1 Menaion, Great Vespers for the Nativity of Christ, "Lord, I have cried", Glory... Both now... 6 while being at the same time the Lord of both. It is as if the Empire came into existence precisely for the sake of the Church, creating a political unity that would help and protect the spiritual unity created by the Church. Similarly, according to the apostolic teaching, the death of the Empire would presage the death of the Church - or rather, her apparent demise during the time of the Antichrist. For this is the meaning of St. Paul's words: "The mystery of lawlessness is already at work; only he who now restrains it will do so until he is out of the way" (II Thessalonians 2.7). According to the unanimous witness of the Holy Fathers from St. John Chrysostom to Bishop Theophanes the Recluse and St. John of Kronstadt, "he who restrains" is the Roman Emperor, or monarchical power in general.2 The Roman Emperor restrains the appearance of evil in its most radical form, the Antichrist. Therefore his removal will make possible the appearance of the Antichrist and usher in the end of the world and the Second Coming of Christ.
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