War and Suffering

October 22, 1999

We are here in beloved Serbia in conjunction with the Third International Scientific Symposium “Religion, Science and Environment.”  This symposium, originally planned for this year long before the recent tragic events, is dealing with the specific theme of “The Danube: A River of Life.”  As we encounter the mournful faces of those of you who, together with your people, have been subjected to these air assaults, we do not know whether we should express our joy for this meeting or our sadness over what has occurred.  We find ourselves weeping amongst those who are weeping, because we do not have amongst us those who would otherwise be rejoicing so that we could rejoice with them.  We would, however, prefer to express our joy, so that the evil one will not gloat excessively that he has achieved in removing from our hearts the joy, which the Lord of truth, life, and victory over death has assured us that no one can take away from us.  Therefore, even in the midst of a myriad of hardships, we always rejoice and are triumphant over the sad things in life, inspiring in those injured an optimism and faith in the help that comes from God, who alone can increase twofold and further bless the last things of the faithful more than the first, as He did with Job (Job 4: 2, 10, 12).

However, this applies to a suffering people and not to those who acted as they have, since, for suffering people to have the last things more abundantly blessed than the first, in spite of all that has happened to them, they must not sin against the Lord, as Job himself did not, and must not return imprudence to God (Job 1: 22).

Imprudence belongs to those who should be held accountable, whoever they are, and from wherever they may come.  Yet we who, in the spirit of God’s love have time and again condemned the imprudence of war, just as we have condemned racism and nationalism, now wholeheartedly pray that the tempest of war has passed, and that the Lord will show compassion upon both those who are to blame as well as upon the blameless, upon the victims and upon the oppressors alike.  We further pray that God will grant everyone repentance and prudence in all things, so that even in this dreadfully tormented region of the Balkans, there will prevail the beloved peace “which is something sweet in name and in essence,” according to St. Gregory the Theologian (Homily 22. Eirenikos 2, paragraph 1).  Then the disaster’s will be rectified, the region restored to health, the river of life which overpowers death will continue to flow and perform its peacekeeping role in this region.  Furthermore, the Danube, which has been disastrously wounded from the manifold responsibilities of human beings, will run the danger of ceasing to be a peaceful “river of life.”

War and violence are not means used by God to achieve a result.  They are machinations of the devil used for the most part to achieve unlawful ends.  And we say “for the most part” because as is well known, in a few but certain instances, the Orthodox Church forgives the armed defence against oppression and violence in general.  However, the rule is that a peaceful resolution of differences and a peaceful cooperation is more pleasing to God and more beneficial to humankind.

For war and violence breed hatred and revenge, leading to an endless cycle of evil until opponents completely annihilate each other.  For this reason St. Paul exhorts us: “Do not be overcome by evil, but overcome evil with good” (Rom.12: 21). We certainly know that each of us is able to determine our own behaviour.  However, many people, acting together, form another mode of behaviour determined either by a majority, or by authority, or even by the more dominant group.  Nevertheless, we Christians must never forget the example of our Lord Jesus Christ and the beatitude blessing for the peacemakers; neither must we forget the continual prayer for peace of the whole world.  Christians by conviction are lovers of peace and silence.  We are not, however, idle or meddlesome.  We adopt all good deeds and learn to assume leadership in these, in accordance with the apostolic exhortation (Titus 3: 14).  The fact that we wish to lead peaceful and serene lives in a prevailing calmness among nations, does not however mean we do not participate in the concerns of life.  Rather, in so far as it is possible, we do not participate in conflicts, according to the Apostolic words: “If possible, so far as it depends upon you, live peaceably with all” (Rom. 12: 18).

It is true that serious dilemmas sometimes appear as to what needs to be done.  Yet Christians are directed toward a solution both by the teaching of the Gospel as well as by divine grace, when they seek divine illumination through hard and heartfelt prayer.  In this regard, we may underline three basic principles:

First: “Put your sword back in its place; for all who take the sword will perish by the sword” (Matt. 26: 52)

Second: “Never avenge yourselves, but give way to wrath; for it is written, ‘vengeance is mine, I will repay,’ says the Lord” (Rom, 12: 19)

Third: “Render then to Caesar the things that are Caesar’s and to God those things that are God’s” (Matt. 22: 21)

From these guiding principles are derived many others, which combined with the other well known Gospel commands, comprise an alternative attitude of life one which fundamentally differs from the prevailing perception.  This is the perception that cross and crucifixion, martyrdom and sacrifice, are followed by resurrection: a resurrection invisible to many, but an actual and genuine resurrection for those able to see things more deeply and more clearly.  Finally, the victor is not the one who has tyrannically imposed his view, but the one who has justice on his side.  Consequently, our main concern is not to impose ourselves, but to walk together with justice, not to do injustice.  In the long term. this appears to be more advantageous because whatever is built on injustice collapses with the passing of time.  It is for this reason that we see wars being repeated, because after each war things are not regulated on the basis of right, but on the basis of might.

As Christians who study history, we know (which means that we see it proved also in the rules of human logic, and not only through faith) that the above is true, that justice and truth prevail in the end, so long as there is someone to seek after them.  It is for this reason that we always seek truth and justice, which give birth to peace, preferring to be done injustice than to do injustice, as did the philosopher Socrates who lived before Christ.

In this way, we pursue peace, as the psalmist also recommends: “seek peace, and pursue it” (Psalm 34: 14).  Yet this peace is well grounded on the firm foundation of justice.  And we always hold before our eyes the notion that being crucified, we expect resurrection.  By loving the Risen Lord, we overcome fear, forgive our enemies, pray for all, and live in this world the reality of the other world, which this world does not comprehend.

Thus, again, and repeatedly, and unceasingly, we invite all the faithful: “Let us pray to the Lord: for the peace of the whole world and for the stability of the holy Churches of God.”

Standing at this sacred place, we pay tribute and express gratitude for the sacrifice of all the victims of World War II and of all wars, whether they be Jews, Christians, Muslims, of any or of no faith.  We call to memory the environmental wounds of the region, the natural devastation, and the destruction of cultural and religious monuments, synagogues, churches, and mosques alike.  We pay tribute and express Gratitude for the victims of every ethnicity or ideology whatsoever, the victims of war and violence in general, without discrimination.  We pray for the repose of their souls, that their unjustly shed blood will continuously water the tree of peace.  Amen.