So now I am going to sum up Part II of Orthodoxy without Empire. Last time I talked about the church-culture limen and two inadequate ways of relating to it. In Part II, I argue that a more coherent account of this limen can actually be found in the rubble of the Byzantine Empire. I know that sounds counterintuitive when you consider that one of the options I criticize is a kind of neo-imperialism, but hear me out, because I think what I am working toward is actually an anti-imperialistic. It’s this socio-political ideal called symphonia.
It’s Christmas Eve. My kids are watching The Magic Schoolbus. Meanwhile I am uttering silent prayers for a peaceful evening. We are about to go to church. I expect we will be home a bit after midnight. Our kids will probably get us up at 6:30. If we’re lucky.
This is holy. All of this. The fatigue, the chaos of the holidays, the screaming of children, and the cookies we baked from a package because I didn’t have time to make shortbread – these are sanctified because they are ordered toward the Eucharist.
March is the month when women across my archdiocese will take a more visible role during the Divine Liturgy. Mostly “Women’s Month” means they will read the Epistle and collect the offering. I am glad for this month because I do think women need not only work with the kids or in the kitchen, but giving them one month out of the year feels like an empty gesture that, I’m afraid, reinforces the paternalism it pretends to testify against.
Women’s Month is proof that there is misogyny in our church, just like Black History Month proves systemic racism. African Americans need one month out of the year only because people like me pretty much get free reign over the other eleven. The same is true for women. Every month is Men’s Month.
Having been caught up in other projects and deadlines, I picked up Pantelis Kalaitzidis’ Orthodoxy & Political Theology last night after several weeks’ absence. The following words reminded me of how our love for “Holy Tradition” can kill our witness.
A certain version of theology…[has] turned Tradition into traditionalism and taught us to associate the identity of the church mainly – or even exclusively – with the past, making us accustomed to an Orthodoxy that is permanently out of step with its time and history in general. In fact, Orthodox theology often suffers…from a kind of inertia with regard to participating in history and the socio-cultural context…Speaking about the church’s transforming presence and activity in society, culture, and politics is reduced to nothing more than wishful thinking. Continue reading “The Blessing and Burden of Holy Tradition”