Posts Tagged ‘war’

Courage between Rocks and Guns

Thursday, June 5th, 2014

monks1

The following interview with Hieromonk Melchizedeck (Gordenko) and monk Gabriel (Kairasov) appeared in Orthodoxy in Ukraine, a Ukrainian language website on January 30th.

by Lado Gegechkori

HIEROMONK MELCHIZEDECK (GORDENKO) and monk Gabriel (Kairasov), on the night of February 20th, stood risking their lives on Grushevsky Street in Kiev between the police and the demonstrators, and in this way stopped the bloodshed for entire days.

LG: Tell us, fathers, what made you to go out to the street that day?

Fr. M: Once a long time ago I saw a photograph from Serbia, in which one priest was standing between the police and the demonstrators. I was filled with admiration for him—one man with a cross in his hands was able to stop a thousand people on one side, and a thousand on the other!

Our Desyatina Monastery is located very close to the epicenter of these events—even at night in the church we could hear fireworks, shouting from megaphones, and the noise of crowds. When I heard that on Grushevsky Street explosions were causing people to lose their arms, legs, and eyes, I understood that I should be there, so that I would not later be ashamed of myself. For some reason I remembered the example of a priest in Georgia, who ran out with a bench in his hands to route the gay parade. That man saw lawlessness in the streets and did not try to hide or wait it out in the church, but went out to make his position clear to the laity, and to inspire them by his example.

LG: As far as I understand it, you had agreed upon a plan?

Fr. M: No, we had no sort of plan. Early in the morning, Fr. Ephraim, Fr. Gabriel, and I prayed together, and after asking a blessing, we went out to the Maidan. None of us had even the slightest wavering or doubt. There was no plan. There was a goal—to do at least something to stop the violence.

LG: How did the demonstrators react to the appearance of men in vestments?

Fr. M: We were realistic about the fact that it is no longer possible to stop the police or demonstrators, and therefore we were ready to stand under the flying bullets and stones. But when people saw priests in front of them, standing between them and the police cordon, it was as if they had been dashed with boiling water. They calmed down almost immediately. A moment of something like a blessed reasonableness came over them.

Fr. G: The people standing there came up to us and said, “As long as you stand here, we will not throw any stones at the police.” This really inspired us all. We were able to restrain people until nightfall—only then did Molotov cocktails start flying at the police. But even in that moment, many of the demonstrators ran over to the police cordon and shouted to their comrades to cease their aggression. Some of these young fellows even climbed onto the roof of a burnt-out bus in order to pull out the protesters, thus placing themselves in the path of danger.

LG: Did you understand that you were risking your lives? After all, Molotov cocktails and grenades were blowing up around you.

Fr. G: When we were standing between the crowd of protesters and the police behind their shields, and all around us grenades were popping and cocktails were ripping, a hot bottle landed about five meters from me. But it did not explode… Fire was burning all around us, bottles were crashing and machinery was rumbling, but for some reason this cocktail did not explode. It would have scorched me and everyone around me in a moment, but it only hit the ground and fizzled out. Then I felt that the Lord was protecting us.

Later, however, people started using us as human shields—demonstrators walked up to us and threw stones and bottles with flammable mixtures from behind our backs. At that moment I felt a terrible bitterness for these people, whom we were calling to make peace, but who were nevertheless thirsting for blood. I felt that demons were mocking these human souls, inciting them to rage, and dulling their good sense.

LG: At what moment did you understand that it was time for you to leave the demonstration site?

Fr. M: We were not alone there—there were lay people standing next to us, both men and women. We were watching attentively, so that no one would throw stones and bottles at them—after all, we essentially bore responsibility for them at that moment. Therefore, when the situation came to a head, we decided to step back in order to guard those who stood with us shoulder-to-shoulder.

Some have spoken of provocations and aggression from the crowd, others, about the cruelty and brutality of the police. I cannot say anything of the kind. We did not want to find the guilty party; we wanted to make peace between both sides.
LG: Some are inclined to emphasize the cruelty of the police, while others blame the demonstrators for everything. What is your opinion, as eye-witnesses?

Fr. G: At the moment the passions were escalating, a man ran from out of the crowd. Disregarding the cold, he was bare to the waist. The man shouted to the crowd and the police to stop, and then fell to his knees and began to pray fervently. But the police jumped at him, took him by the feet and dragged him to the cars. I tried to stop them, but in vain. I was sincerely sorry for that man—it seemed to me that God’s grace was visiting him at that moment.

It is not right to bet in this situation on one side or the other. We saw cruelty from both camps—each of them was sick in their own way.

LG: At that moment, people of all different religious confessions were gathered in the center of town. Did you have any confrontations with them?

Fr. M: During those hours that we spent at the Maidan, people from all different confessions came there: Greek-Catholics, clergy from the “Kiev Patriarchate” and the Catholic Church; and what is the most amazing of all—Buddhists!

Fr. G: Even a Jew came up to me in his kippah, and standing next to me, started praying. I listened to him amazed: he was praying Orthodox prayers with us!

Fr. M: To me a young man came up, introduced himself as Seryezha, and asked me whether we accept heretics. “Heretics in what sense?” I asked. “I am a Baptist,” Seryezha smiled. “Of course we accept them. Come on over!”
This place was the borderline of peace, and there could be no talk of “acceptance” or “non-acceptance.”

LG: That is, the common woe united all those who can’t find a common language during peaceful times?

Fr. G: There was no division between confessions or ideology. This was not the time for that. When a mother sees a tree falling over the sandbox, she won’t only grab her own child—she’ll pick up someone else’s as well, be he the neighbor’s or a street kid. At that moment, we were all related.

And do you know what is most amazing? People started calling us from Kiev and other cities—both lay people and clergy—saying that they wanted to stand with us shoulder-to-shoulder when we go out there again. Literally just a few days ago, a man who had been standing in the barricades at that moment came to our church, and said that he no longer wants to stand there, now he wants to pray.

Many protesters who saw us there said the same thing. They had thought that a stone is the weightiest thing there could possibly be. But when they saw us, they recognized that compared to certain spiritual things, a stone is lighter than a feather.

LG: You risked your lives, standing there in those minutes. Tell us, did you remember the New Martyrs then, and were you inspired by their example?

Fr. G: Do you know, when we went to the Maidan, I began to pray silently. And among all the other saints whom I was asking for help, some of the first who came to mind were the Georgian martyrs Shalva, Bidzina, and Elisbara. These were three princes who stirred an uprising in Georgia against the Islamic oppression. Having gathered two thousand warriors under their banners, they defeated the army of the Persian shah, which numbered 10,000 strong. But when hundreds of women and children were taken captive by the shah, the princes surrendered without a second thought. The captives were released, but the princes were executed. Their martyrdom consisted in their living and fighting for the people’s sake, and they were ready to die in order to save innocent lives.

I also recalled the example of one Russian commander who fought in Chechnya—his name was kept secret, but the mujahedin announced a price on his head. When the Chechens took several peaceful citizens captive, he unhesitatingly gave himself up in exchange for the captives’ freedom. He was brutally murdered, but the captives survived.
Who are the New Martyrs? What can we call the feeling that guides them? I would call it “ordinary patriotism.” IC

Orthodox Christian Statement Opposing Military Action Against Syria: Supporting narrative

Sunday, September 8th, 2013

Supporting narrative

The following offers some narrative support for the Statement. Whereas the narrative supports the succinct text of the Statement, it too is necessarily brief; however, numerous supporting materials are offered as background to help broaden understanding (we will begin adding these shortly).

Please bear in mind, this is offered as support and background, not dogma. Mistakes are mine and you are invited to bring them, and dissent or support, to my attention. The supporting documents and our website hopefully fill in many blanks that may exist in the narrative.

Pieter Dykhorst

Editor, In Communion
journal of the Orthodox Peace Fellowship
editorincommunion@gmail.com

1.  The OPF foundation of the Statement:

In blessing peacemakers in the Beatitudes as the children of God, Christ makes the vocation of  healing damaged relationships a hallmark of authentic Christianity. Yet, the path of peacemaking is as messy and conflicted, individually and collectively, as is any aspect of Christian faith and living. What follows is a general summary of what we believe and how we apply it to the current situation. It cannot be taken as a dogmatic or binding statement on anyone’s conscience. We are children of the Church working out our salvation within its sanctuary; this is no exception.

a.  While not all OPF members are against all war at all times, we believe war is always an evil that comes about as a consequence of human weakness and that the good we pursue is less a negative avoidance of war but a positive, robust, and broad pursuit of just alternatives that end current wars and make future wars unnecessary. Thus, before we are “anti-war,” we are “pro-peace.”

However, the Christian peacemaking vocation is not passive. True peacemaking requires foresight and is a preventative work requiring wisdom, faith, compassion for all, courage, and a commitment to justice as well as mercy. Preemptive peacemaking undercuts the foundations of violence long before unavoidable crises that produce violence and war result.

Once war comes, violence always breeds more violence, presently or in the future as the roots of pain and suffering, bitterness and anger, revenge, division, and fear take hold and eventually bear the fruit of more violence. The Gospel is anathema to violence as a legitimate conflict resolution strategy.

b.  We believe when war seems unavoidable and does come, it is always a failure and must be terminated at the first possible opportunity and repented of after. Victory in war can never be celebrated but may sometimes be a least-bad outcome that must still be mourned: we should beg God to show us other means to resolve differences with our enemies.

There is sometimes debate among OPF members about when a war might in fact be unavoidable, when some understandable resort to violence seems necessary. We will not enter that conversation here except to acknowledge its legitimacy and to affirm our consistent opposition to violence as an acceptable conflict resolution strategy; however our website is replete with resources addressing this issue. We are united, however, in our conviction that war must never in any case be other than a truly unavoidable last resort.

We do not believe in this case that the current call to military action can possibly, in any rational framework, be considered necessary or an unavoidable last resort. Thus, we not only oppose this action but we believe there is no “economy” possible for it. Too many viable non-violent, political, legal, and humanitarian alternatives exist: they may fail, but they must be tried.

c.  We do not weigh one side’s actions against the other to make some qualitative or quantitative judgement of who is more evil and who less. Obviously, if we deem war always evil, all sides engaged in the Syrian civil war have resorted to evil solutions.

We do not base our opposition on political considerations or on party affiliations.

To be clear, we are not naive or without personal and even collective judgements: our appeal, however, rests on none of them. Active pursuit of all viable non-violent solutions requires a proper understanding of the problem. Our Statement must be understood to go beyond opposition to military action to engaging in finding and implementing just solutions.

d.  We must acknowledge that persuasive ideological, pragmatic, and sometimes impassioned arguments are being made for and against military action and that OPF members struggle with them as much as anyone might. Supporting documents address these arguments as broadly as possible.

The current situation in Syria and the region is extraordinarily complex and volatile, and we appreciate honest debate as Christians struggle for understanding and solutions. Many international actors have conflicted interests in Syria. Syria’s civil war does not consist of two monolithic entities pitted against each other: history, culture, religion, language, and ethnicity combine in a way outsiders cannot easily understand, creating a confusing mixture of loyalties and interests. Too many simplistic views are being presented in the US media and are grossly misleading because of their misunderstanding.

We make this acknowledgement and offer supporting arguments out of sympathy for those reading here who, like many of us have, may come to a similar vocational commitment through long and conscientious struggle and who value thoughtful and prayerful consideration of other views.

e.  Finally, we simply state that legal options exist for dealing with the crime of chemical weapons use. As, for many, this is taken as sufficient grounds for war, please consider that whoever–Assad, other officials, generals or lower commanders, and/or opposition forces–has used chemical weapons, this war will end and avenues for justice exist and will be viable.

The wight of evidence for guilt for the attack on 21 September may point to the Assad regime, but please consider dissenting opinions and evidence that suggests some rebel factions may also have used chemical weapons on other occasions. As a basis for war, none of this is sufficiently clear or conclusive.

2.  The Orthodox Justifiable War position:

a.  For many within the Orthodox Church there exists some uncertainty about when war may be a lesser evil or lesser good or when war may be otherwise justifiable. The OPF’s position is clearly stated in the first section above. We would not, therefore, base our opposition to any war on a conditional framework like Just War theory although we appreciate the robust debate among some Orthodox on the subject.

Our website contains many fine resources dealing with the questions of “lesser evil,” “lesser good,” and other problems created by real-world conflict scenarios.

Our comments here are restricted to the “justifiable war tradition,” as articulated and defended by Fr. Alexander F. C. Webster in his book The Virtue of War because he argues strongly that the contemplated military attack on Syria would not be justifiable. His books are listed in the bibliography. Any further supporting comments from him will be linked as we are made aware of them. He makes a distinction between Western Just War Theory and what he considers to be an Orthodox justifiable war tradition, an argument developed in his book. he has also written an excellent book on the pacifist tradition within Orthodoxy called The Pacifist Option.

b.  Obviously, our consistent opposition to war would not always find common cause with opposition from within a conditional moral framework. But in this case, the OPF finds it helpful to include in our statement an appeal to those who adhere to justifiable war principles. Fr. Alexander argues a “dual trajectory” (of pacifism and justifiable war) within Orthodoxy, and we feel that when we can agree in opposition to a particular war, it only strengthens our appeal and Orthodox unity to do so.

We thank Fr. Alexander for his contribution to crafting a clause in the Statement that allows us to include his “rail” in the dual trajectory, thus allowing him to support us and broaden our appeal to all Orthodox who are concerned about principled approaches to war within Orthodox moral tradition.

c.  We are concerned about the trend among some Orthodox to base their support or opposition to this or any war on purely political, prudential, or other transient moral/ethical grounds. This narrative with supporting documents, not to mention our entire website, intends to help Orthodox who are seeking moral clarity by furthering healthy and informed discussion.

d.  Additional considerations of justifiable war principles applied to the current situation regarding possible US involvement in Syria will be added to our supporting documents. Good sources to include are welcome. Please send these to me at editorincommunion@gmail.com. Important points include:

  1. Consideration of punishment for crossing a “red line,” violating an international humanitarian norm, ignoring a US threat, committing a war crime;
  2. Considerations of deterrence against future use of WMD;
  3. Considerations of how this would be a defensive war from the US perspective;
  4. Considerations of what US involvement would look like in a defensive war from the Syrian perspective (including the government’s perspective and Syrian civilian’s perspective);
  5. Considerations of rules of proportionality;
  6. Considerations of non-combatant immunity (re: collateral damage);
  7. Considerations of prompt termination when a clear and just goal is met;
  8. Considerations of last resort;
  9. Consideration of whether doctrines of “Responsibility to Protect” accord with the Justifiable War tenet of just cause.

It is our contention, aside from the OPF’s clear and consistent opposition to all violent conflict resolution strategies, that the contemplated US action would not be merely problematic under a justifiable war framework but would clearly violate all its basic tenets.

We anticipate robust disagreement on one or more points but welcome honest and careful argument in opposition.

3.  Other Orthodox and Christian non-Orthodox positions being discussed:

a.  The OPF locates its opposition to war in the positive and robust vocational peacemaking principles of the Gospel as articulated by Christ, the Apostles, Fathers of the Church, Saints, and contemporary Orthodox writers as well as in numerous writings and icons found throughout our tradition and history. As such, our position seeks to preclude what might otherwise be self-serving, rational, or prudential arguments.

We do not reject those but rather believe them to be transient and reversible and thus not sufficient alone, certainly not foundational.

There are many such arguments currently circulating. We will address as many as is reasonable in our supporting documents; we briefly address two here:

b.  Those whose lives, loved ones, property, and way of life are existentially threatened as the Christians’ are in Syria cannot be considered self-serving in their cry for help from harm. We stand in prayer and tears with all Syrian’s particularly our Christian friends and family, praying daily for prompt peaceful resolution to the conflict. We ask God for wise and courageous leadership to show us how this may be accomplished and for the strength to follow.

Nevertheless, we see no help in the US plan to intervene. Those who disagree are invited to include their views in our conversation. We hope to include these in our supporting documents.

b. Last, we suggest recent polls in the US showing unprecedented opposition among the electorate must surely carry some weight. We do not base our position on transient popular sentiment, but this might be a convergent moment when the sheer weight of dissent from diverse quarters must give pause. We acknowledge minority voices are often lonely prophetic voices and the current majority view does not imply the minority is wrong. We merely take pause.

A concluding statement

Nothing thus far should be taken as an exhaustive or exclusive presentation of important issues and points. We are acting under time constraints and wish to get this posted and to begin adding supporting documents. All feedback is welcome.

Things not mentioned here may be found under categories in the supporting documents.

Thank you,

Pieter Dykhorst
Editor, In Communion
journal of the Orthodox Peace Fellowship

 

When Killing is Just Pressure on the Trigger

Sunday, February 20th, 2011

by Brandon Frazier

No act is more violent than taking another’s life. Four years of my life were defined by training to commit, attempting to commit or committing these very acts of violence. During that period I was one of the unfortunate Marines put into situations where murder seemed to be my only option. For me, this taking of lives was only half of the sad and violent story that was my life from ages 18 to 22. The other half of the story is one that most people do not consider when they sign the military contract that gives away the right to their own lives.

It’s the story of friends that you lose in war that is left untold in recruiting films. It’s the story of the friends so badly wounded that they will never live a full life again. Such stories shaped my life in the aftermath of the violent confusion that defined my years in the Marine Corps infantry.

What made me realize the true severity and true weight of the act of murder was a series of incidents on November 26, 2004 – a sunny and warm Thanksgiving Day in Fallujah, Iraq. It was my unit’s third straight week without a shower, hot meal or change of clothes. The day started normally, mortars and rockets exploding outside the walls of the house we had made into our temporary central command. I remember thinking as I put my boots on that this day felt different.

The first task of that day was to retrace our steps of the last 21 days and show a “body snatcher” team where we had killed people so they could dispose of the remains. This mission was supposed to be simple. I thought it would get me out of the daily patrol and thus maybe save my life. It would be a vacation day.

What actually happened was to take a huge emotional toll that I will have to live with the rest of my life. The things I saw can only be described as something from a terrible nightmare or a gruesome war movie. The bodies were barely human – few human characteristics remained. This was the first time I had seen the results of my violence up close. I felt disgusted with myself knowing I had done such things to another living being.

Unfortunately, I was unable to avoid the daily patrol that day. In fact, my platoon had waited for me to get back so I would not be left out. On this patrol I watched my close friend get killed by a machine gun. He, two others and I went into a house where there were six men in a room with the door closed and mattresses on the ground so they could not be heard moving around. Brad walked in front of the closed door and was shot seven times in his body and twice in his armor. He died before he hit the ground.

In the confusion that occurs after such an event, I – who was directly behind Brad – fell onto the stairs behind.

Everything around me was moving in slow motion. Once I regained my composure I realized what had happened and was so enraged that what I did next was the complete opposite of every human instinct in my body. Instead of trying to help my friend, as most would have, I went to the door that Brad had died in front of and kicked it in and shot wildly into the room.

The story of this day is important because it is an accurate account of the ways in which I have handled violence in the past and illustrates the reasons why I handle violence now. The act of killing, in these years, was as simple as three pounds of pressure on a trigger, and that’s how we were trained. What I realize now, astonishingly for the first time, is that I should have questioned my orders at every instance when I was told to go somewhere to take another’s life and that killing another living being is far more complicated than three pounds of pressure on a trigger.

There is no contract with any government in any country that can justify murder of any kind. By the same token, I cannot justify my actions by claiming that I was simply being obedient. Those were my decisions. I made them, and now I must live with them forever.

Now I feel terrible for what I have done. I’ve been haunted by nightmares every night since returning home. These experiences, my education and the reevaluation of my past have brought me to where I am today when it comes to violence. I have seen firsthand what the most gruesome violence looks like and I know that I was capable of committing it. I am actively trying to learn about being a nonviolent person and have worked hard to avoid violence. So far I have been successful.

What I am most afraid of is not the person with the guns, it is how I will react to the violence they bring into my life. Will I revert to the instincts that were drilled into my head while in the military – the same instincts that sent me through the door shooting wildly? Or will I remember what it felt like to see the dead bodies that my friends and I had killed, and be sickened with the thought of taking another’s life?

It has and will continue to be a learning process for me and I hope very much that I can be the caring and compassionate person I believe I am. ❖

Brandon Frazier is a student at the School of International Service at American University in Washington, D.C. This essay was written for a class on “The Principles and Practices of Peace” taught by Colman McCarthy. Reprinted from The National Catholic Reporter.

❖ IN COMMUNION / Feast of St. Ephrem the Syrian / Winter 2011/ Issue 59