Human Rights and the Orthodox Church in a Global World (original) (raw)

Abstract

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The paper examines the relationship between the Orthodox Church and human rights within the framework of globalization. It highlights the tension faced by Orthodox communities as they navigate cultural diversity and economic challenges while maintaining their identity. The need for the Church to engage with human rights advocacy and the potential impact on its core values are also discussed.

Key takeaways

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  1. Orthodox churches face challenges in embracing human rights amid cultural diversity and traditionalism.
  2. Human rights discourse highlights the interdependence of personal and social rights, emphasizing community responsibilities.
  3. Critiques of human rights often stem from anti-western biases and misunderstandings of their universal purpose.
  4. Engagement in human rights can enhance Orthodox identity rather than dilute it, fostering community and moral responsibility.
  5. The Universal Declaration of Human Rights (1948) underlines the necessity of social order for individual rights' realization.

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References (10)

  1. I:ABBAE ArroYPr~m:, Ta av8goomva ALxmooµata O'tO AutL%0 Koaµo (Athens: Filistor publ. 1998);
  2. CHERYL BRANDSEN and PAUL VLIEM, "Justice and Human Rights in the Fourth Century Cappadocian," Social Work and Christianity 34(2007), pp. 421-448; ALFONS BRUNING and EVERT VAN DER ZWEERDE (Edits.), Orthodox Christianity and Human Rights (Leuven: Peeters, 2012);
  3. KONSTANTINOS DELIKOSTANTIS, "Ta ALxa[ooµata tOV av8goonov: MovLµ'I'] Ilgo- XA.'l']CT'I'] yLa tL£ 0Q't']CT%fLf£," 'EniatrJµOVlX~ 'Enl.!Trj(!l~ rij~ EJwJ,.oyixfj~ ExoAfj~ 'A01JVWV, 37(2012), pp. 443-456; IDEM., Ta ALxmooµata toV av8goonov. AutL%0 'IbrnMy11µa ~ otxovµeVL%0 "H8o; (Thessaloniki: Kyriakidis, 2011);
  4. VIGEN GuROIAN, "Human Rights and Christian Ethics: An Orthodox Critique," Annual of the Society of Christian Ethics 17 (1997), pp. 301-309; STANLEY S. HARAKAS, "Human Rights: An Eastern Orthodox Perspective," Journal of Ecumenical Studies 19(1982), pp. 13-24;
  5. SusAN R. HOLMAN, "Human Rights Language in the Cappadocians," Pro Ecclesia 9(2000) pp.476-489; ANToNros KrREOPOULOS, "Seeking Justice and Promoting Human Rights: Orthodox Theological Imperatives or Afterthought?" in Philanthropy and Social Compassion in Eastern Orthodox Tradition, ed. M.J. Pereira, Studies in Eastern Tradition (New York: Theotokos Press, 2010), pp. 227-247; JOHN McGucKIN, "The Issue of Human Rights in Byzantium and the Orthodox Christian Tradition," in Christianity and Human Rights: An Introduction, edit. John Witte Jr. and Frank S. Alexander (Cambridge: Cambridge University Press, 2001), pp. 173-190; METROPOLITAN KYRILL OF SMOLENSK, "Dialogue of Civilizations: Human Rights, Moral Values, and Cultural Diversity," Road to Emmaus vol. VII, No. 4 (#31), pp. 61-67;
  6. ARISTOTLE PAPANIKOLAOU, "Personhood and Human Rights," in his book The Mystical as Political, Democracy and Non-radical Orthodoxy (Notre Dame, Indiana: University of Notre Dame Press, 2012), pp. 87-130; VLADAN PERISIC, "Interpretation of Human Rights in the Light of the Church Fathers," European Churches Engaging in Human Rights, Present Challenges and training material, edit., Mag. Elizabeth Kitanovi~ (Bruxelles: Church and Society Commission of the Conference of European Churches, )pp. 33-37; IDEM, "Personhood and Nature: An Orthodox Theological Reflection on Human Rights," in Human 25. STANLEY lIARAKAs, "Human Rights: An Eastern Orthodox Perspective," Journal of Ecumenical Studies, 19(1982), p. 27.
  7. ANASTASIOS Y ANNOULATOS, "Eastern Orthodoxy and Human Rights,' International Review of Missions 73(1984).
  8. ST. BASIL, On almsgiving, paragraph 5.
  9. SUSAN R. HOLMAN, "The Entitled Poor, Human Rights Language in the Cappadocians," Pro Ecclesia, 9(2000), pp. 476-489; CHERYL BRANDSEN and PAUL VLIEM, "Justice and Human Rights in the Fourth Century Cappadocia," Social Work and Christianity, 34 (2007), pp. 421-448. 29. IBID. p. 17.
  10. ANASTASIOS Y ANNOULATOS, "Eastern Orthodoxy and Human Rights,' International Review of Missions 73(1984), p. 455. 31. IDEM., p. 458.

FAQs

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What explains the Orthodox Church's responses to human rights issues globally?add

The paper reveals that Orthodox churches exhibit diverse reactions based on local cultures, with national churches often opposing human rights as contrary to Orthodoxy, while minority churches support them for the freedom to practice their faith.

How have Orthodox theologians critiqued the concept of human rights?add

Orthodox theologians frequently criticize human rights for prioritizing individual freedoms over social responsibilities and for being rooted in Western, secular ideologies, often viewing them as morally corrupting.

Why do some Orthodox leaders resist participation in human rights advocacy?add

The paper indicates fears that engaging with human rights discourse may undermine the Church's identity, leading to a perceived dilution of Orthodox theological principles.

When was the Universal Declaration of Human Rights adopted, and what is its significance?add

The Universal Declaration of Human Rights was adopted in 1948, establishing foundational principles for human dignity and equality, influencing subsequent international covenants and frameworks.

What role do cultural relativism and ethnocentrism play in the Orthodox perspective on rights?add

The study finds that Orthodox criticisms often reflect concerns about the ethnocentric origins of human rights, suggesting they embody a Western worldview not applicable across diverse cultures.