Many if not most Americans associate Memorial Day with the “official” beginning of the summer season: The beginning of the barbequing season and the opening of public swimming pools is on the minds of most. Some do sincerely acknowledge the true meaning of Memorial Day by remembering the soldiers who have fallen defending our safety and security. Few hold this day very dear to their hearts, especially if they have relatives and loved ones in the military and more so if some of these had paid the ultimate sacrifice.
As Orthodox Christians, wherever we are found, we commemorate the military of the land that we live in, right after we commemorate the civil leaders of the same land, be they kings or presidents. Not that we seek any holy war of any sort, but as a necessary moral obligation. In the corpus of the New Testament, Saint Paul instructs the Christians of the Church in Rome to “be subject to the higher authorities” Romans 13:1, and he continues by entreating them to “render therefore to all their due: tribute to whom tribute is due, custom to whom custom is due, fear to whom fear is due, and honor to whom honor is due” Romans 13:7.
The liturgical language of the Orthodox Church, again, wherever it is to be found, has honored this entreaty of the great Apostle, by instituting, within the body of its liturgical services, petitions for the “Armed Forces everywhere” beseeching the Lord God to “grant them victory over every enemy and adversary.” In some liturgical translations, instead of “victory” the petition calls for “subduing every enemy and adversary…”
Be it as it may, the Priest – or the Deacon making this supplication on his behalf – functions as the leader of the worshipping community, praying with the community wherever that community is to be found. This is an important point which cannot be underestimated or interpreted otherwise... When commemorating the leaders and the military, if we are in the United States, we have in mind the leaders and the military of the United States and none other; if in Canada, then those of Canada; and so on.
Although we hate to admit it, the Church has had mixed views concerning those serving in the military. While proclaiming pacifism, the canonical corpus (i.e. Church Canons) has had a rather negative view concerning military personnel, i.e. soldiers. It has to do with the notion of “killing” which the Church has always viewed as the ultimate and worst crime, condemned in both the Old and New Testaments. For example, the Canons of Saint Basil are so austere, the soldier who kills, even in self-defense, must abstain from receiving Holy Communion for a period of three years. Whether this canon was strictly observed or not is highly debatable, because context is always the key (during the times of Saint Basil, the Roman Empire was still possessed by unchristian values and many were not even Christian, both in the leadership and in the military). Yet the notion of “killing” and rightly so has been juxtaposed against the solid view of the Church concerning the sacred dignity of human life. (More can be read on this at the following link: http://www.incommunion.org/2011/03/31/orthodox-perspectives-on-peace-war-and-violence/). Nonetheless, it is well-established, and documented, that the Orthodox Church never sanctioned nor has it participated in any of the Crusades – as a matter of fact, to be historically accurate, the Orthodox Church in some regions was the direct victim of the crusaders (especially in Antioch, Jerusalem, and finally in Constantinople, respectively, chronologically).
Whether it acted as politically pacifist or socially non-violent, the Orthodox Church nonetheless instituted in its liturgical structure petitions for the leaders and the military. This was unavoidable, be they (i.e. the leaders) God-pleasing or not; be they God-fearing or not. This matter could not be open to political debate, because leaders come and go, but the Church remains forever. The posture of every Orthodox Christian is to be socially responsible (and active, if possible) and loyal to the “higher authorities” wherever he or she is to be found. Praying for the military, for their good health and safety, is necessary, because ultimately we are praying for our own safety, especially in these disturbing times.
Let us, on this Memorial Day 2011, keep in mind our military, both those who are serving overseas, and those who are aiding us at home, in the deluge and aftermath of the recent natural disasters (tornadoes, floods, etc.). Many of us seem to forget that there are those among us who are still paying the ultimate sacrifice, thereby fulfilling the Lord’s command as He says: “Greater love has no one than this, than to lay down one’s life for his friends” John 15:13.
Let us look at Tomb of the Unknown Soldier, this Memorial Day, and pray. Take a moment of silence, and be thankful for our freedoms and liberties, having been secured to us by those who paid the ultimate sacrifice, because freedom, is not for free.
May God have mercy on us, and bless us, amen.
