Life Line September 1, 2004 Volume 1: Issue 4


Dear Reader:

The response to last month's article on the Church's position on gay marriage was overwhelming. We received several e-mails from people on both sides of the issue. This topic impassions many of us because of its relevance and in some cases because of its closeness to our daily lives. Many of us know, work with, socialize with, or are related to someone who is homosexual. The purpose of this online newsletter is to present the Orthodox Christian perspective and at times position on these pressing subjects with sensitivity and clarity as well as to a spur civil and theological discourse. In the spirit of this effort we thank all of you who took the time to respond to our last editorial. We continue to extend an invitation to share your questions or concerns on this matter or any other controversial subject to info@light-n-life.com. 

Sincerely in Christ,
The Staff at Light & Life Publishing

 

       "What does Orthodox Christianity have to do with democracy, or even with voting by citizens?" 
       At first glance, it may seem that the answer should be "Not much!" Nevertheless, it is not so! There are three basic realities about the Christian faith that help us see the connection between being an Orthodox Christian and voting in civil elections. A most fundamental truth of Orthodox Christianity is the belief in the special and unique value of persons. Human beings, the Church teaches, are created in the image and likeness of God (Genesis 1:26-27). Though we are imperfect beings, we are persons who reflect the personhood of God, especially the reality that the one God Who is a community of divine persons in mutual communion. In this sense, each person is special. It is not a big jump to affirming the dignity and importance of every member of a democracy, who should have a personal stake in who shall govern the body politic.
       Secondly, the Church teaches us to respect and pray for public leaders. One of the earliest writings of the New Testament, St. Paul's letter to the Romans, addressed the issue of Christians and the Roman Government of the time, giving timeless direction. Paul concludes: ". . . the authorities are ministers of God . . .. Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due" (Romans 13:1-7). There are many different kinds of government. This passage clearly refers to the Imperial system. But when the system is Democracy, then the citizens are, in fact, part of the "authorities," exercising through their vote, their own "authority."  Thus, the Orthodox Christian must also respect the electoral process and participate in it responsibly.
       Thirdly, the process of voting itself is part of the Orthodox Christian Church's system of governance. Originally, voting was limited to the Bishops of the Church. From the New Testament times, at the Apostolic Council, described in the book of the Acts of the Apostles, votes were taken during council meetings of the Apostles. (Acts 15:1-35). Soon after, a multi-leveled system of councils, from a local diocese, and particular monasteries, dioceses and metropolises, all the way through to the highest Ecumenical Council, the participant Bishops expressed the mind of the Church through voting. Voting as a practice has always been a part of the life of the Orthodox Church.
       With the advent of democratic government, it was natural and normal for Orthodox Christians to adapt to the electoral process as citizens of their societies and nations. Out of this comes a moral imperative: all Orthodox Christians, as citizens of democracies, should exercise their right to vote. Voting should be understood by every Orthodox Christian as not only a civic, but also a spiritual Orthodox Christian obligation.
       This leaves the most important and controversial question: "How should I vote? Which candidates should I vote for?" The answer that is appropriate to this question from an Orthodox Christian point of view, is that you should vote for the candidates who embody the moral values supported by the Christian Faith. Simple as this sounds, this is difficult to determine. Candidates tailor their appeals toward specific groups. Some times they emphasize personal moral values, sometimes social values. In a fallen world, we can only approximate what is right. So, studying the issues, the personalities, the histories and the values embodied by each candidate, is necessary. Further down in the list of priorities should be the candidates who promise to further particular, cultural ethnic and economic interests, but these concerns cannot be left out of the picture.
      Finally, every Orthodox Christian should approach voting prayerfully. Voting is one way of incarnating our values as Orthodox Christians in the society in which we live. Voting should always be practiced with responsibility, respect and reverently.


The Living Faith: The Praxis of Eastern Orthodox Ethics
by Stanley Samuel Harakas

Recommended by: 
Marianna Priest

       The Living Faith constitutes a tribute to the spiritual and intellectual stature of Fr. Stanley Harakas, long-time Professor Emeritus at Holy Cross Seminary.  It is a weighty work in which Fr.Harakas considers how the way we live our lives in the world can reflect the practice (praxis) of the ethics of our Eastern Orthodox teachings.  In his own words, "The goal...of this book is to clearly describe from the perspective of the Eastern Orthodox Theological world view an authentic, contemporary, practical and livable Christian lifestyle in the areas of personal and ecclesial ethics."
       In eleven chapters and 380 pages, The Living the Faith hones in on our personal experience of life, our behavior and responses, in an intimate and communicative way.  It begins by helping us locate the roots of an ethical relationship with God, then at an ethical relationship with self; spirit, mind and body.  It moves on to discuss what are ethical relations with our family, our neighbor, our church, our state and nation.  What are our rights and our duties in all these relationships if they are drawn from the fertile soil of Eastern Orthodox ethics?
       This book would be a wonderful resource for class discussion as well as personal enrichment. It is rich-blooded, enlightened and contemporary as it weaves together the teachings of the ages with the realities of modern life. It sacrifices neither in its fervent respect for both.


An Orthodox View of Abortion
by Fr. John Kowalczyk

Recommended by: 
Alex Goodwin

       What is the value of a single human life? In An Orthodox View of Abortion, Fr. John Kowalczyk offers the Orthodox Church's answer: priceless. As Fr. Kowalczyk explains, the human life is the ultimate expression of the Creator. To deny this loving act of creation is a gross perversion of God's will. The purpose of this book is to illustrate the Orthodox Church's position on abortion and to underscore how precious a gift life really is.
       Divided into two parts, An Orthodox View of Abortion establishes a historical, ethical and theological argument for the Orthodox Church's absolute condemnation of abortion. When does human life begin? Should abortion be used to save life? These biological and ethical questions surrounding abortion have been debated since the time of the early church. And from that time through the centuries the Church Fathers have unequivocally condemned the act of abortion in all forms. The basis for this condemnation, Fr. Kowalcyk notes, lies in scripture and Christian ethics.  
       Appropriate for young adults and parents alike, this book discusses abortion in frank, black and white terms, that some in our modern secular society would find harsh and uncompromising. It makes no apologies for the Church's stand on the issue but rather galvanizes its belief that all life is blessed.

Copyright © 2004 Light & Life Publishing. All rights reserved. No part of these articles may be reproduced by any means electronic, mechanical, photocopying, recording or otherwise without written permission of Light & Life Publishing.
Dear Light & life,

       What is the Church's stand on contraception, i.e. having tubes tied or vasectomy after your family is complete?

       In contemporary Orthodox Christianity two different positions appear on the issue of birth control.  The first approach is very similar to the Roman Catholic understanding that sexual intercourse is appropriate within a marriage only for procreative purposes.  In this view sexual intercourse is seen in a more negative way; a necessary "evil" in order to propagate the race.  At its most basic level marriage is seen as nothing more than "legalized fornication" in this tradition.  This teaching seems to have been heavily influenced by monasticism and Roman Catholicism and emphasizes the biological aspect of sexual intercourse.
       A second Orthodox approach sees the human being in more holistic terms and views marriage, and the normative sexual intercourse that occurs within this context, as having more than one purpose.  Orthodox theology teaches that marriage has three purposes: psycho-sociological ("being yoked together); procreative ("creating and raising children"); and spiritual ("two essences being joined into one").  In this understanding, sexual intercourse within marriage does not have to always be procreative, but can be an expression of closeness and spiritual communion.  While it is understood that every marriage should have the opportunity to bear and/or raise children, contraception is appropriate to space children, or after childrearing is done.  The most appropriate methods would be those that don't allow conception as opposed to those that terminate the process after fertilization and implantation.  In this tradition, natural birth control methods (rhythm), the "pill", prophylactics and other barrier methods, are acceptable.  Also, more permanent methods such as tubal ligation and vasectomies are appropriate once childbearing is complete.
       The second approach is the one most often espoused in the United States, and increasingly throughout the world.  It lacks the legalistic approach of the first position and views love, marriage, and sexual intercourse in a sacramental way.  It emphasizes the reality that man is comprised of a soul and body, and averts the Platonic thinking that views the body (and its functions) as inherently bad and inferior to the soul.  By accentuating the sacramental nature of marriage and the psycho-somatic reality of man, the second approach is more indicative of an Orthodox understanding of truth.

 

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