The twentieth century has been marked by scientific developments and huge societal transformations. During and after the Second Vatican Council, Roman-Catholic Authorities have formulated statements on matters which sometimes have been received reluctantly among the people and clergy. With regard to Protestant Denominations one can, of course, expect a clear and unanimous stand. In agreement with the general trend of Protestantism the accent has often been put on freedom of conscience, at least to some extent. During the major part of the twentieth century the precarious and often tragic conditions of existence in countries traditionally Orthodox did not allow our Church to study social and ethical problems and even less to give directions in such matters. Let us keep in mind that according to the Marxist viewpoint, religion was regarded as a relic of the past.

   The fall of communism lifted the constraints and strictures which hampered the life of the Church for a long time (more than seven decades in the case of Russia). In a climate of freedom many topics concerning religious and social issues were able to become matters of discussion. Hence, it is significant that the Holy Synod of the Moscow Patriarchate has decided to establish commissions studying subjects considered as especially important and sometimes urgent. Eventually the reports of those commissions were presented to the Sacred Jubilee Bishop’s Council of the Russian Orthodox Church held in Moscow August 13-16, 2000. The fact that final decisions were made after consultation by the episcopate is in accordance with the Tradition of the Church. It is noteworthy that that procedure was previously the object of interesting exchanges of views. Some of the subjects listed in the agenda of the Council had a specific relevance for the Russian Church (for example, the decisions on the canonization of the Neo-martyrs and on the ecclesiastical situation in Estonia). Needless to say that I do not regard those decisions as necessarily devoid of interest for the other Orthodox Churches. Be that as it may, the decision entitled Basic Principles of the Attitude of the Russian Orthodox Church Toward the Other Christian Confessions is worth reading and thinking about in the whole Orthodox world because it articulates a cautiously balanced stand on a matter which had brought about serious controversies among the Orthodox for a long time. I do not think that the document will close the debate within and without the Russian Church, but it would be useful for Orthodox theologians to read that statement.

   The next document is the most elaborated text promulgated by the Council (62 pages). It deals with several contemporary subjects grouped under the title  The Orthodox Church in Society:  Basis of the Social Concept of the Russian Orthodox Church. Within the framework of my article it is not possible to make an exhaustive analysis of the subjects addressed in this document. I will only mention some points presenting a general interest more especially those which have not been carefully studied and subsequently settled by the hierarchy of other Orthodox Churches. On those manifold questions the council offers nuanced responses. This is the case, for example, with the relations between Church and State. On that issue the resolution takes into account both the data of history and those of contemporary situations in the Russian Federation (for instance the significance of Orthodox Christianity in the establishment of the Russian nation and the concept of freedom of conscience). The part of the document on Personal, Family and Public Morality is undoubtedly extremely interesting because the Council avoids the reiterations of commonplaces and takes a stand on contemporary problems which are discussed in the whole Christian world, especially in Roman-Catholicism. Suffice it to cite marriages between Orthodox and non-baptized persons and the use of contraception. The former are considered as existing, but canonically unlawful. With regard to contraceptive methods, the Council does not approve them, but does not condemn them without qualification.

  On the basis of preliminary studies, after discussions the Council has provided directions about issues which present a general interest for all the Orthodox and one can hope that the achievement will be a stimulus for other Orthodox Churches to take similar initiatives adapted to their particular life-setting.

[Note:  An English translation of The Orthodox Church in Society:  The Basis of the Social Concept of the Russian Orthodox Church is available on the webpage of the Orthodox Peace Fellowship:

www.incommunion.org/resources/orthodox_church_and_society.aps

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