Christian Freedom - Think of This

 I think anyone of any denomination of Christian can find much to learn from Archpriest Georgy Roy's The Spirit of Christian Freedom Remembering Archbishop Artemy from Public Orthodoxy. However, considering the rise of Christian nationalism here, let me point out the following:

The unexpected acquisition of civil and ecclesiastical freedom after the fall of the Soviet Union was, as Archbishop Artemy understood it, God’s greatest gift received by the Russian Church through the prayers of a host of new martyrs. The Church received freedom and was to become its establishment in the life of society. Knowing history, Vladyka saw the tremendous danger of the revival of various kinds of “symphonies” or the establishment of illusions of the Orthodox state. It was obvious to him that such alliances would become a new slavery of the Church and a tragic substitute for the evangelical way of life. He watched bitterly as the Russian Orthodox Church, step by step, sold the gift of freedom in exchange for some kind of state preferences or financial assistance. Looking at life in modern Orthodoxy, Archbishop Artemy always noted the more favorable position of those church communities and churches that were not dependent on the state and government aid. The need to solve difficulties and problems independently without external support, according to Archbishop Artemy, helps Christian communities strengthen their unity and brings their lives closer to the early Christian ideal.

Within his diocese, he consistently defended the independence of the Church from the state authorities, which more than once led to conflicts. In both church and secular circles in Belarus, he gained the reputation of a “scandalous,” intransigent bishop. He was like that in a certain sense. It was possible to come to an agreement with him only when there was no compromise of conscience and principles. Conversely, if someone, even someone with high power and authority, infringed on the Church’s freedom and autonomy by trying to impose questionable decisions, then Archbishop Artemy would give an immediate and harsh rebuke. At such moments, he did not reflect on the possible negative consequences and problems. The situation called for a principal Christian response, and this was promptly followed.

Tension was felt not only in interactions with the state and civil society. Relations within the Church were no less acute at times. The bishop of Grodno never flirted with the religious feelings of his flock. The replacement of the Gospel of Christ by various kinds of Church traditions, the search for miracles and graceful elders, ritualism, and the creation of a religious excitement around shrines have always provoked Archbishop Artemy’s harsh criticism. His preaching was always Christocentric. He taught his flock personal responsibility before God and their conscience. In his word he suppressed all striving for religious exaltation and taught spiritual sobriety. Such an approach differed sharply from the general spiritual mood in many dioceses of the Belarusian Exarchate. As a result, a significant part of the Orthodox community in Belarus recognized him as “not sufficiently charismatic” or even “not quite pious.”

Faith is not an ideology. Power corrupts, and Christianity is opposed to worldly power.

sch 5/22