An Orthodox Balm for Europe
Petro, Nicolai N, The Christian Science Monitor
For decades, many social scientists had pretty much two things to say about Eastern Orthodox Christianity: 1) that like all religions, it was disappearing with the advance of modern civilization; 2) that it derived most of its support from the reactionary tides of authoritarianism and nationalism.
Those pronouncements are being proved wrong. Today, as in the parable of the prodigal son, throughout Eastern Europe people are returning to the Orthodox Church in droves, and the effect in the public sphere, contrary to most expectations, is quite benign.
Though historically viewed with suspicion by Catholic and Protestant Europe, Orthodox Christianity can actually help bridge the Russia-West gap.
At the heart of much of the miscommunication between Russia and Europe today lies the unacknowledged and untapped longing of Orthodox Christians to be recognized as part of a common European cultural family again. The latest effort to bridge this divide was Russian Orthodox Patriarch Alexei II's remarks in France, where he spoke poignantly of how the Christian identity Europeans historically share should promote dialogue on issues like human rights and peace, even with atheists and members of other faiths.
The patriarch was pointing out that, while they may differ on specific political issues today, a profound religious bond actually underpins Western and Eastern European cultural and political values. Sadly, this common bond is rarely mentioned, in either Russia or the West. Today's Slavophile Russian nationalists seem uncomfortable recalling that, despite his uncompromising critique of Western secularism, their avatar Fyodor Dostoyevsky always regarded Europe as Russia's "mother" civilization.
In the West, this oversight has more to do with the fact that Catholic and Protestant Christianity have so often denied an equal voice to those who disagreed with them. In both instances, Orthodox Christianity is seen as part of the problem in East-West relations, instead of part of the solution, as it should be.
Western suspicion of Eastern Orthodoxy can be traced back to before the Great Schism that divided the Christian Church in 1054. One hundred and fifty years later, it fueled the Crusaders' zeal for the sacking of Constantinople. In the 18th century, it became a main theme of Edward Gibbon's influential interpretation of the Roman Empire, which was later echoed in the writings of Oswald Spengler and Arnold Toynbee. And in modern times, Samuel Huntington, among others, has warned direly of the potential for clashes between "Slavic-Orthodox" civilization and the Catholic-Protestant West.
With the exception of Greece, this sad legacy has made Western Europeans notoriously slow to accept countries with large Orthodox populations into pan-European institutions. …