FAQ

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.