Healing Humanity: Confronting our Moral Crisis

Healing Humanity

Healing Humanity

Confronting Our Moral Crisis

Edited by

Archpriest Alexander F. C. Webster, PhD,

Professor Alfred Kentigern Siewers, PhD,

and Professor David C. Ford, PhD

Holy Trinity Publications

Holy Trinity Seminary Press

Holy Trinity Monastery

Jordanville, New York

2020

Printed with the blessing of His Eminence, Metropolitan Hilarion First Hierarch of the Russian Orthodox Church Outside of Russia

The opinions expressed by individual contributors are not necessarily those of the editors or publisher.

Anthology: Healing Humanity, Confronting our Moral Crisis © 2020 Holy Trinity Monastery

ISBN: 978-1-942699-29-3 (paperback)

ISBN: 978-1-942699-31-6 (ePub)

ISBN: 978-1-942699-32-3 (Mobipocket)

Library of Congress Control Number 2020940596

Cover Photo: Portrait of a strong young man with black background © Armin Staudt, 1211208505, shutterstock.com

New Testament Scripture passages taken from the New King James Version.

Copyright © 1982 by Thomas Nelson, Inc. Used by permission.

Psalms taken from A Psalter for Prayer, trans. David James

(Jordanville, N.Y.: Holy Trinity Publications, 2011).

Old Testament and Apocryphal passages taken from the Orthodox Study Bible.

Copyright © 2008 by Thomas Nelson, Inc. Used by permission.

All rights reserved.

Dedicated to all those Orthodox Christians—saints, hierarchs, clergy, monastics, and laity—who stood for and stand for Orthodox Christian Tradition with God’s grace and ascetic struggle, especially in America, but also worldwide: a true cloud of witnesses.

Contents

Foreword

Preface

Part One – Diagnoses: Chastity, Purity, and Integrity

The Beauty of Chastity

Prof. David Bradshaw

The Splendor of Purity

Kh. Frederica Mathewes-Green

The Gnosticism of Modernity and the Quest for Radical Autonomy

Prof. Bruce Seraphim Foltz

Gnosis, Techne, Hedone (Erudition, Technology, Pleasure): Secular Anthropological Assumptions Today

Rdr Gaelan Gilbert

Orthodox Christian Bioethics versus Secular Bioethics: A Conceptual Geography

Prof. Mark J. Cherry

Hierarchy, Inequality, and the Mystery of Male and Female

Prof. Mary S. Ford

The Mystery of Male and Female, Masculine and Feminine: Whys, Wherefores, and Warnings

Prof. Edith M. Humphrey

Part Two – Remedies: Moral, Pastoral, and Social

Acquiring an Orthodox Ethos

Archpriest Peter Heers

ICXC NIKA: The Liberty of Theosis

Prof. Alfred Kentigern Siewers

Twenty-Six Foundations for Centering the Lives of Our Youth in Purity, Chastity, and Integrity

Prof. David C. Ford

Restoring Young Men to Manhood

Fr Johannes L. Jacobse

The Eucharist as Antidote to Secularism: Insights from a Twentieth-Century American Orthodox Perspective

Archpriest Chad Hatfield

Radechesis: A Radical Return to the Roots of Catechesis

chpriest Chad Hatfiel

The Benedict Option and Orthodox Anthropology

Rod Dreher

Benedict, Constantine, and Prophecy: Three Options in the Coming Storm

Archpriest Alexander F. C. Webster

List of Contributors

Notes

Bibliography

Foreword

You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.

—Matthew 5:13

These words of our Lord and Saviour Jesus Christ are addressed to His faithful people. They were true at the time He uttered them two thousand years ago, and they still stand to challenge our faithfulness to the Gospel of salvation and the hope it brings if we would only follow it. We see abundant signs of the fruit of human sin and disobedience to God’s commandments all around and sometimes feel like Lot in Sodom for whom the Lord promised his uncle Abraham that He (God) would spare the city if ten righteous men could be found in it (see Genesis 18:32). But such a number could not be found. So, to be the salt of the world we must rise to the challenge of amending our own way of life and by the Grace of God to live by His Laws. Blessed art Thou, O Lord; Teach me Thy statutes (Psalm 118:12).

The times in which we live are most accurately described as those of rampant agnosticism where fear and uncertainty are pervasive, and people struggle to find coherent belief or a faith to live by. Our own failure to live the Gospel contributes to this and demonstrates how essential is our own repentance. If we do not manifest the life of Christ to the world, then we are the salt that has lost its savor and so should not be shocked to find ourselves and our belief trampled underfoot.

This volume presents a collection of essays from a diverse group of contemporary Orthodox voices—both ordained clergy and articulate lay believers, many of whom hold teaching positions in academic institutions across the United States. Their varied contributions address some of the causes of our current ethical and moral dilemmas and to offer ways of bringing our own lives more into conformity with "the image that He [Christ] made in the beginning" (From the troparion of the pre-feast of Christmas).

What is written here may fly in the face of contemporary political correctness, but it is offered not to hurt but to heal. Because a pill may at first be bitter to our taste it should not prevent us from swallowing it in order to receive healing from our sickness. Thus, however much it may receive spitting and insults for what it confesses the Church must live and proclaim the Truth of God the Holy Trinity and our humanity, knowing that the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God (Romans 8:21).

Holy Trinity Monastery

Great Lent 2020

Preface

Orthodox Christian scholars and writers, both clergy and laity, from four Orthodox jurisdictions in North America, gathered at Holy Trinity Orthodox Seminary in Jordanville, New York, during Cheesefare Week of March 2019. They joined faculty and students of the seminary and the monastic community living there, together with other attendees, for a three-day conference focused on the application of Orthodox Christian doctrinal, moral, spiritual, and pastoral teachings to contemporary challenges posed by secular Western culture, especially in its American context, with particular reference to the impact these have upon the Church.

Together with the Rector and the Dean of Holy Trinity Orthodox Seminary, the President of St Vladimir’s Orthodox Theological Seminary, and the Dean of St Tikhon’s Orthodox Theological Seminary were present and delivered papers. The other major Orthodox seminary in North America—Holy Cross Greek Orthodox School of Theology in Brookline, Massachusetts—was also represented by a faculty member who gave a presentation.

The presentations were given before a daily attendance of approximately 100 in that secluded rural upstate New York location and were recorded for global access online via Ancient Faith Radio. The speakers offered both scholarly and pastoral perspectives, informed by current social trends pertaining to sexuality, anthropology, and human nature. Each reflected prayerful prepara-tion and strove to convey a traditional Orthodox phronema (or mind), coupled with compassion for struggling Orthodox Christians and families, as well as all those facing spiritual shipwreck in our culture today. The speakers were able to share their research freely as a public offering of collective scholarly and experiential insights under the aegis of Holy Trinity Seminary.

Each presentation provided an opportunity for candid conversation among Orthodox Christians of common mind. At a time when secular methodologies and assumptions have impacted even some Orthodox scholars in academia, this collection serves as a reminder that Orthodox anthropology and morality are alive and well both in theory and practice, rooted in an experiential encoun-ters with the Way, the Truth, and the Life, Who is the Person of our Lord Jesus Christ made manifest in His Church.

The papers fell naturally into the two-part division of this volume, namely diagnoses and cure. The first part grapples with the ideas and behaviors that increasingly challenge Orthodox Christian clergy, academics, and students in the secular world, by dissecting increasingly aggressive secular ideologies with the scalpel of the two thousand years of accumulated wisdom found in the Church. The second part follows from the first: Orthodox theoria integrates with praxis, applying Orthodox teachings to the contemporary home and parish and to our interactions with the secular world in education, professions, and community. Both sections necessarily involve theory and application, given Orthodoxy’s experiential epistemology and synergy of grace and ascetic struggles. But they offer different solutions that relate, we hope, to all of us in varied arenas of struggle in our lives, sometimes simultaneously.

The conference organizing committee included, in addition to the three coeditors of this volume, Professor David Bradshaw and Professor Mary Ford, whose contributions are included herein.

We are grateful especially to His Grace Bishop Luke of Syracuse for hosting the conference on the grounds of Holy Trinity Seminary and Monastery, and to the many clergy, monks, seminary faculty, administrators, and students, who, with their hospitality and generous volunteer labor, contributed to its success. In addition, we thank Isaac Beck for his assistance with digital aspects of the conference, and his Russian Orthodox mission parish of St John of Shanghai and San Francisco (in Lewisburg, Pennsylvania) and its Treasurer Cam Mazeski for handling donations to support the conference, as well as Holy Trinity Publications, particularly Rdr Nicholas and Nina Chapman, for making this volume possible.

All nineteen presenters were invited to contribute written versions of their talks for publication. All but a few of the presentations from the conference are collected in this volume, revised and adapted for scholarly and, we hope, accessible publication. May any errors contained herein be harmless and the reader be blessed.

Archpriest Alexander F. C. Webster, Ph.D.

Professor Alfred Kentigern Siewers, Ph.D.

Professor David C. Ford, Ph.D.

The Feast of Theophany, Jan. 6/19, 7528/2020

PART ONE

Diagnoses: Chastity, Purity, and Integrity

The Beauty of Chastity

Prof. David Bradshaw

The beauty of chastity is one of the great themes of Western literature. The Arthurian romances turn on the contrast between the adulterous love of Lancelot and Guinevere and the chastity of Sir Galahad. They present vividly the contrast between the ugliness of a passion that destroys a kingdom and the beauty of soul that enables Sir Galahad to attain the Holy Grail. In another great medieval work, Sir Gawain and the Green Knight, it is Sir Gawain’s chaste refusal of temptation that saves him from the uncanny threat posed by the Green Knight. Perhaps the finest flower of chivalric literature is Edmund Spenser’s Faerie Queene, a vast tapestry of symbolically charged chivalrous adventure that was partly inspired by Greek patristic writings.¹ For Spenser the virtue of chastity figures centrally, not only for its own sake, but as an emblem of fidelity to God. Further examples could be multiplied, from Shakespeare through novelists such as Austen, Dickens, and Trollope. All present us with characters whose chastity and integrity elicit our admiration, even as these virtues place them in danger—sometimes, as in Othello, with tragic results.

That chastity is a central virtue was an unquestioned assumption of Western civilization for almost two thousand years. Nonetheless, as society began to move away from its Christian moorings, a new sexual ethic inevitably followed. Already in the seventeenth century, freethinkers, deists, and the so-called rakes of the court of Charles II began to advance the idea that all morality is merely a human invention. Often this belief was accompanied by a rosy opti-mism about what life would be like if only Christian inhibitions could be cast aside. Faramerz Dabhoiwala has described the gradual triumph of such ideas in his The Origins of Sex: A History of the First Sexual Revolution.² He points out that already by the early nineteenth century they had spread broadly and were embraced by many of the avant-garde of the time. As Percy Bysshe Shelley wrote in a note to his popular poem Queen Mab (1813): Love withers under constraint: its very essence is liberty … That which will result from the abolition of marriage, will be natural and right, because choice and change will be exempted from restraint.³

Today it is hard to be so optimistic. Two generations have gone by since the sexual revolution of the 1960s put into practice what the rakes, romantics, and freethinkers had long advocated. We have passed from the initial heady sense of liberation of the 1960s and 1970s, through the consequent explosion of abortion, divorce, cohabitation, and single motherhood, to the hook-up culture of the 1990s, and finally to the so-called rape culture of today. I say so-called because it is facile to think that the current sense of mistrust and alienation between the sexes is due simply to male sexual violence. Nonetheless, the phrase does rightly highlight that many young men today have grown up watching pornography that glamorizes rape and other forms of sexual perversion. This is a subterranean influence that has done much to poison relations between the sexes. Coming on top of the rest of the chain of events that followed the sexual revolution, the result has been what a recent writer for The Atlantic has called a sex recession—a state in which young adults are having less sex, not because of moral scruples, but because they find the very idea of it unappealing.⁴

Of course, it is hardly a new discovery to say that the sexual mores of our culture are in sad disarray. What can Orthodoxy contribute to overcoming the troubles that we now face? I will say, first of all, that I do not think that Orthodoxy has any distinctive teaching about chastity or purity. Our teaching on this subject is drawn from the same biblical and classical sources as that of Western Christianity, and it is at home in the same world as the great works of literature just mentioned.

Instead I would suggest that what Orthodoxy offers is a way of life in which the real beauty of chastity is both more readily apparent, and more accessible, than it would be otherwise. What is important here is not just Orthodox sexual ethics, but the way that this ethics is embedded in practices of worship, repentance, forgiveness, and self-denial. It is these that make the ideal of chastity at once attractive and realistic. Apart from them this same ideal must—at least typically, given the conditions of modern society—appear as no more than an arbitrary imposition.

My thinking on this subject was spurred by a comment I saw some time ago on a blog. I will repeat it here not because I know it to be true (I do not), but because I found it thought-provoking. The comment was offered by a man who identified himself as a gay Catholic. He said that he thought the sudden upsurge in militant homosexuality that began in the late 1960s would not have occurred had it not been for the collapse of Roman Catholic liturgy following Vatican II. He made the simple point that people need beauty, and when they cease to find it where it has traditionally been most evident, in the Church, they will look elsewhere. The result, in his view, was that people (and young men, in particular) began to seek beauty in the idealized male form, much as had the ancient Greeks.

As I said, I cannot vouch for the truth of this theory. However, I believe the author was right on at least this point, that people need beauty. One has only to look at the world around us today—our architecture, our traffic, our music, our pop culture, our very clothes—to recognize that beauty is in short supply. That is not to say that it cannot be found if one knows where to look. But how is one to know, given that our educational system has no concern for beauty and acts as if it does not exist? For us as Orthodox this should be of particular concern, because we believe that Beauty is one of the names of God. Indeed, according to St Dionysius the Areopagite, it is (along with the Good) the first name of God, prior even to Being.⁵ We should, therefore, be particularly concerned that the world we live in is one that is starved of beauty. The absence of beauty deprives the soul of the opportunity to recognize and respond to the divine presence in creation—that presence by which, according to Dionysius, God is in all creatures, calling us to Himself.⁶

What about the beauty of chastity, in particular? Granted that this is not an explicit theme in most Orthodox theology and liturgy, it does figure prominently in at least one important text. This is the climactic hymn of the Akathist to the Theotokos sung on the first five Fridays of Lent in the Greek tradition, and the fifth Friday in the Russian tradition. The Akathist both begins and ends with the Archangel Gabriel at the Annunciation, marveling at what God has done. Let us consider the ending hymn first, for it is the one most relevant to our topic. Gabriel exclaims:

Astounded by the comeliness of your virginity, and the exceeding splen-dor of your purity, Gabriel cried out to you, O Theotokos: What hymn of praise is fitting for me to present to you? What name shall I give you? I am lost and stand in wonder. Wherefore, as I was commanded, I cry to you: Hail, O Bride Unwedded!⁷

The term translated comeliness here is hōraiotēs, the beauty of one who is hōraios, in the bloom of life. Unlike other terms that can be translated as beauty (such as kallos and kallonē), it refers not simply to that which is pleasing to the eye, but to internal soundness and vigor as they are externally manifest. It is the beauty that the old admire in the young, and the sick in the healthy. It is striking, then, to find that an angel, who is himself possessed of heavenly radiance, marvels at the hōraiotēs of the Theotokos.

The other key term is purity, hagneia. Originally this meant ritual purity. In the Old Testament, hagneia is used of the purity of one who has taken the vows of a Nazarite and of one who is authorized to enter the sanctuary, as well as that of the sanctuary itself.⁸ From ritual purity it is a short step to moral purity, including chastity, and by the time of the New Testament hagneia had acquired this further sense. Saint Paul speaks of his desire to present the Corin-thian church to Christ as a chaste virgin (parthenon hagnēn, II Cor. 11:2). He likewise urges St Timothy to be a model of purity (hagneiai, I Tim. 4:12) and to address young women as sisters, with all purity (en pasēi hagneiai, 5:2).

The Latin equivalent of hagneia is castitas, the source of chastity in English. Thus the ideal of moral purity is one root of our concept of chastity. However, it is not the only one. Another term that is often translated as chastity, particularly in patristic literature, is sōphrosunē. This is the virtue of temperance or self-control, one of the traditional four cardinal virtues. By the Imperial era, its most common meaning had narrowed to sexual temperance or self-control, or, in other words, chastity.⁹ Although hagneia and sōphrosunē often overlapped in Christian usage, they retained distinctive connotations.¹⁰ Hagneia indicates the purity of a way of life that is set apart from that of the world, particularly that of consecrated virgins, widows, and monastics, as well as that of the Church itself. Sōphrosunē indicates the habit of sexual self-control that is expected of everyone, although the form it takes naturally varies depending on one’s station and walk of life.

I find this distinction helpful in thinking about the beauty of chastity. Sōphrosunē is beautiful in the way that any virtue is beautiful. It is one of the qualities that St John Chrysostom advises a wise husband to praise in his bride, along with her propriety, gentleness, discretion, openness, and piety.¹¹ Good though it is, it has no distinctive beauty that is not also possessed by these other traits. Hagneia is different. It possesses a very distinctive kind of beauty, one that had to be discovered, so to speak, in the course of Christian experience. Part of what is so noble and edifying about the Akathist service is that it leads us through this very process of discovery.

I return now to the Akathist, because I think we find here the key to what is missing from the way chastity is viewed in society today. As I mentioned earlier, the service begins (following the Small Compline) with the Annunciation as seen through the eyes of Gabriel. Here we see Gabriel primarily in the role of a dutiful servant obeying the commands of his master. He marvels at the Virgin, to be sure, but less because of any trait intrinsic to her than because of what his Master has done: With mystic apprehension of the divine commandment, the bodiless angel quickly appeared in the house of Joseph, and said to the unwedded Virgin: Lo, He who in His descent bowed the heavens is housed unchanged and whole in thee. As I behold Him in thy womb taking on the form of a servant, I marvel and cry unto thee: Hail, O Bride Unwedded!¹²

Beauty is not mentioned here. Nonetheless, what Gabriel describes is profoundly beautiful. Indeed, it is perhaps the highest form of beauty that can be apprehended by the human mind—the unlooked for, undeserved, and deeply mysterious act of God becoming man, solely out of the abundance of love. Gabriel can only obey in awestruck wonder the command he has been given, marveling all the while at the Virgin in whose womb the eternal God now makes His abode.

Much like Gabriel, we learn much here. We learn, in the first place, the incredible, unfathomable depth of divine love. We learn the exalted place that this love has given to an otherwise unknown Jewish maiden. And we learn something about the nature of beauty itself: that it consists, not only in the manifestation of the divine nature (as philosophers had long believed), but, more specifically, in the manifestation of divine love. It is for this reason that God’s act itself is a supreme form of beauty. Thus, among the many things that the Incarnation revolutionizes, there is our understanding of beauty itself.

The Canon that follows this opening hymn amplifies profusely the marvel of the Virgin containing God. She is the mountain of spiritual riches seasoned by the Spirit, the ladder elevating all from earth by grace, the fiery chariot of the Logos, the living paradise, having the Lord, the Tree of Life, in [her] midst.¹³ But soon there is another element as well. At the start of the Seventh Ode, the focus shifts to the three holy youths in the fire:

The godly-minded youths did not worship the creature instead of the Creator; but valiantly rejecting the threat of the fire, they joyfully sang: Blessed art Thou, most praised Lord, and God of our fathers.¹⁴

This sudden shift is not explained until the subsequent Ode, where it is linked to the theophany at the burning bush:

Verily Moses comprehended in the bush the great mystery of thy birth-giving. The youths prefigured this most clearly, standing in the midst of the fire without being burned, O pure and holy Virgin; where-fore we praise you unto all the ages.¹⁵ Much is said here, and even more is implied. The point is not only that the youths in the fire, like the burning bush, prefigured the Theotokos, who contained God in her womb but was not consumed. We must bear in mind as well that the youths were kept safe in the fire only because of their single-minded refusal to surrender to temptation. The youths thus prefigure the Theotokos, not only by the miracle of their remaining unburnt in the fire, but by their purity and their fitness to receive God.

Of course, we too face temptation, and we too may someday find ourselves in the situation of the three youths. The hymn thus invites us to see ourselves as called, in our own way, to prefigure the Theotokos—or, perhaps better (since we are subsequent to her in time), to partake of her purity. There is thus now a personal link between us and her. We have moved from marveling at