Russian Orthodox reject council preparatory document on social justice

Gabriel Sanchez writes

Preparations for next year’s “Great and Holy Council” have not been running smoothly as of late, as evidenced by the Russian Orthodox Church’s recent decision to reject one of the Council’s preparatory documents (H/T Byzantine Texas). The document in question, “The Orthodox Church’s Contribution to the Triumph of Peace, Justice, Freedom, Brotherhood and Love among Nations and to the Elimination of Racial and Other Forms of Discrimination,” sounds like a parody of something produced by the Pontifical Council for Justice and Peace (or perhaps it sounds exactly like something produced by the Pontifical Council for Justice and Peace). Why the Russian Church rejected it remains a mystery. The cynic in me suspects it has something to do with ensuring that the Moscow Patriarchate’s “Blood-and-Soil Ecclesiology” remains unscathed. The optimist hopes that the Russians may have seen such a statement as sowing the seeds of indifferentism and empty headed ecumenism and decided to put a stop to it. [emphasis added]

I’m in favor of a certain amount of blood-and-soil ecclesiology myself–maybe that’s something Catholics could learn from our “separated brothers” to the East–and I’m grateful to the Russians for whatever reason they did it. With a comical name like that, we all know what the content must have been like.

Eastern Orthodox:  look at what aggiornamento did to us.  Learn from our folly.  Save yourselves!

8 Responses

  1. […] Russian Orthodox reject council preparatory document on social justice […]

  2. “blood-and-soil ecclesiology”- does it mean national Churches?
    IF it is national then can it be Catholic?

  3. Unfortunately, I always view such things with pessimism, because I wonder how long this resolve can last? Will it decay over time with the constant battering of Modernity’s gale at the door? I applaud the stance of the Chuch, but I am fearful for the future. May God preserve Holy Orthodoxy.

  4. Vishmehr, are you Catholic?

  5. Reasons to Believe in Jesus

    Reasons to believe Jesus is alive in a new life with God can be found in quotes from two prominent atheists and a biology textbook.

    Thus the passion of man is the reverse of that of Christ, for man loses himself as man in order that God may be born. But the idea of God is contradictory and we lose ourselves in vain. Man is a useless passion. (Jean-Paul Sartre, Being and Nothingness: A Phenomenological Essay on Ontology, New York: Washington Square Press, p. 784)

    Among the traditional candidates for comprehensive understanding of the relation of mind to the physical world, I believe the weight of evidence favors some from of neutral monism over the traditional alternatives of materialism, idealism, and dualism. (Thomas Nagel, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, location 69 of 1831)

    And certain properties of the human brain distinguish our species from all other animals. The human brain is, after all, the only known collection of matter that tries to understand itself. To most biologists, the brain and the mind are one and the same; understand how the brain is organized and how it works, and we’ll understand such mindful functions as abstract thought and feelings. Some philosophers are less comfortable with this mechanistic view of mind, finding Descartes’ concept of a mind-body duality more attractive. (Neil Campbell, Biology, 4th edition, p. 776 )

    Sartre speaks of the “passion of man,” not the passion of Christians. He is acknowledging that all religions east and west believe there is a transcendental reality and that perfect fulfillment comes from being united with this reality after we die. He then defines this passion with a reference to Christian doctrine which means he is acknowledging the historical reasons for believing in Jesus. He does not deny God exists. He is only saying the concept of God is contradictory. He then admits that since life ends in the grave, it has no meaning.

    From the title of the book, you can see that Nagel understands that humans are embodied sprits and that the humans soul is spiritual. He says, however, that dualism and idealism are “traditional” alternatives to materialism. Dualism and idealism are just bright ideas from Descartes and Berkeley. The traditional alternative to materialism is monism. According to Thomas Aquinas unity is the transcendental property of being. Campbell does not even grasp the concept of monism. The only theories he grasps are dualism and materialism.

    If all atheists were like Sartre, it would be an obstacle to faith. An important reason to believe in Jesus is that practically all atheists are like Nagel and Campbell, not like Sartre.

    by David Roemer
    347-417-4703
    http://www.newevangelization.info

  6. The youtube video isn’t exactly fair, though the point is good. The 60’s liturgical changes were an utter break from the previous 1,500 years liturgy, which up until that point had only minor changes such as calendar updates. Benedict also permitted its practice once more by declaring it eternal and immune to suppression.

    I think it’s only “extraordinary” in the sense that God is extraordinary, and of course that is the point of worship.

  7. I’m sure there are more than a few liberal “Orthodox” churches with similar liturgical abuses.

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