Allow me to simultaneously agree and disagree with what you say in your letter. The issue under discussion is not so unequivocal that it can be resolved on a single plane...
Allow me to simultaneously agree and disagree with what you say in your
letter. The issue under discussion is not so unequivocal that it can be resolved on a single
plane. In any case, however, I would like to limit myself to the framework of Orthodoxy.
In its practical life, the Orthodox Church is always guided simultaneously by two
principles, called in Greek “akribeia” (strictness) and
“oikonomia” (economy). The first term translates as “exact meaning, strict
exactness”, while the second is usually used in New Testament language in the sense of
“dispensation” or “stewardship”. The principle of akribeia implies strict and exact adherence to the
principles set forth in the Word of God and the Tradition of the Church. The principle of oikonomia, however, presumes that
the Church, due to human frailty, compromises on exactness to some extent for the sake of preserving
peace and the good of the Church. The discernment and application of one or the other principle is, incidentally,
an essential component of the grace of the priesthood bestowed upon our archpastors.
Of course, this is also their heavy spiritual undertaking.
Thus, from the standpoint of akribeia, no (we emphasize, no) murder can be
justified. Sacred Scripture speaks of this both in the narrative of the covenant with Noah and in the
Decalogue. The Lord Himself in the Sermon on the Mount only strengthens this requirement, extending it,
as you rightly note, to the spiritual cause of murder — anger. You are right in saying
that it is better for some people to end their days than to commit grievous atrocities and continue
them. However, the Lord clearly forbids people from deciding this.
Yet it is obvious that life forces Christians to approach this issue
differently. From the perspective of oikonomia, it is obvious that one cannot fail to protect the weak, or fail to resist
aggressors or murderers. In such a situation, Christians should be ready to “lay down
one's life for one's friends”, and to resist violence with arms in hand. For the good of the people,
the Church has always not only permitted, but also blessed the latter as an important duty
of the state. Incidentally, the Apostles Peter and Paul express the thought in their epistles
that the existence of the state and the Church's prayer for the authorities are justified precisely because it
protects those who need such protection at any given moment. That is why the Church has always
sought the possibility of coexistence with any state. Even in the Roman and Soviet
empires, while opposing godless authorities, the Church did not seek their destruction.
But there are some significant details. First, the blessing to fight against
invaders does not apply to the military activities of a given state in general. The Church
approves solely and exclusively of defense and protection. This, however, is obvious. Second,
the Orthodox tradition, which from the position of oikonomia blesses and approves of armed resistance to an
aggressor, nevertheless considers murder committed under these conditions to be a
subject of repentance and confession. At the same time, the penance (excommunication from Communion) in this case
is incomparably lesser than for an everyday or, especially, premeditated murder. In practice,
a penance might not be assigned to a warrior at all; nevertheless, he must still confess to such a
killing.
It is in this combination of oikonomia and akribeia (a wise one, in our view) that the Orthodox
(non-sectarian) position of Christians consists.
7
7:12 To the rest - Who are married to unbelievers. Speak I - By revelation from God, though our Lord hath not left any commandment concerning it. Let him not put her away - The Jews, indeed, were obliged of old to put away their idolatrous wives, Ezr 10:3; but their case was quite different. They were absolutely forbid to marry idolatrous women; but the persons here spoken of were married while they were both in a state of heathenism.
7:14 For the unbelieving husband hath, in many instances, been sanctified by the wife - Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.
7:15 A brother or a sister - A Christian man or woman.Is not enslaved - is at full liberty. In such cases: but God hath called us to peace - To live peaceably with them, if it be possible.
7:17 But as God hath distributed - The various stations of life, and various relations, to every one, let him take care to discharge his duty therein. The gospel disannuls none of these. And thus I ordain in all the churches - As a point of the highest concern.
7:19 Circumcision is nothing, and uncircumcision is nothing - Will neither promote nor obstruct our salvation.The one point is, keeping the commandments of God; "faith working by love."
7:20 In the calling - The outward state. Wherein he is - When God calls him. Let him not seek to change this, without a clear direction from Providence.
7:21 Care not for it - Do not anxiously seek liberty. But if thou canst be free, use it rather - Embrace the opportunity.
7:22 Is the Lord's freeman - Is free in this respect. The Greek word implies one that was a slave, but now is free. Is the bondman of Christ - Not free in this respect; not at liberty to do his own will.
7:23 Ye are bought with a price - Ye belong to God; therefore, where it can be avoided, do not become the bondslaves of men - Which may expose you to many temptations.
7:24 Therein abide with God - Doing all things as unto God, and as in his immediate presence. They who thus abide with God preserve an holy indifference with regard to outward things.