The Fundamentalism of “Political Correctness”

The Fundamentalism of “Political Correctness”

December 15, 2024

By Metropolitan Amphilochios of Kissamos and Selino

I read somewhere and I agree that in our times we are experiencing a form of “democratic” dictatorship against thought and expression. It is about the one-sided interpretation, according to one's whim, of the term “politically correct”. It is obvious, commonplace and self-evident that no one has the right and can insult or commit wrongdoing against diversity (political, social, gender, religion, origin, language, etc.), as any form of legitimacy of the different that leads to racism which is reprehensible and unacceptable. After all, the rejection of the different, because it is different, is a manifestation of racist behavior and mentality.

And while we agree on the need to protect the correct everyday behavior of citizens, within the framework of the favored state, what is strange and difficult to understand, much less accept, and raises many questions, is the fact that, as far as Christianity is concerned, the term "politically correct" seems to be unknown or rather not applicable by all those who defend its correctness and necessity. When, for example, works of art, films, posters, cartoons and everything else are employed by modern bad craftsmen of our times, who disrespect and ridicule the sacred symbols of the faith of Christ (the symbol of the Cross, the sacred face of the Virgin Mary, the face of Christ, etc.), with the aim and goal of deconstructing the faith, then not only is the logic of "political correctness" not applied, but anyone who raises a different discourse, point of view, opinion and voice, from that which serves "political correctness", is targeted and attacked as an alleged "dark-minded", "homophobic", "Christian Talibanist", etc., by all its defenders.

The Orthodox Priest and the Eccentric Fashion Designer

 

 

 

Eccentric fashion designer Lakis Gavalas became the best man of the well-known criminologist Yiannis Pagoropoulos and the journalist Andzis Manouseli.

 

The wedding took place on the island of Paros, in the beautiful Chapel of Saint Anna in the area of Ambela, on Saturday, July 25, 2015.

 

As best man, Lakis remained true to his persona and wore an ancient Greek costume of a white tunic that revealed an uncommon amount of his exposed body, which accentuated his brightly tattooed arms.

 

Realism and Faith

By Metropolitan Hierotheos of Nafpaktos

June 2020

Observing the events of history and society, we find that humanity has gone through modernism in relation with rationalism, thought, science, progress, etc., and then came postmodernism, which challenged the sturdy foundations, challenged all certainties, objectivity, etc.

In an article of the Daily News, Tasoula Karaiskaki stressed that the seed of doubt and controversy, which characterizes our time, has become "dynamite that divides everything", "it has become a weapon in the hands of conspiracy theorists and populists, pseudo-experts, the superstitious and all kinds of deniers," who question everything such as "climate change, the sphericity of the earth, the effectiveness of vaccines, the existence of the coronavirus".

The Diseases of Blissful Happiness

By George N. Papathanasopoulos

It is not only Greece that is showing symptoms of social disintegration, as we live in our daily lives and as projected by the Mass Media and Social Media. It is the so-called civilized West. Its countries and only these, for the most part, have democratic regimes, but in reality it is a luxurious and valuable building with treasures inside, which is collapsing. The sad thing is that none of the current leaders of the Western countries are sounding the alarm. They are all managers of decline… And if anyone dares to tell the truth about the moral nature of the modern West and reacts, he receives the fire of its followers. In March 2020, the French publisher Presses universitaires de France published the work of Hugues Lagrange, Deputy Director of Research at the National French Research Center, titled Les maladies du Bonheur. In it, the author describes the state of modern reality in the West. Its main finding is that social life is extinct in its countries as a "disease" that belongs to the past like the once deadly diseases (tuberculosis, malaria, etc.).

The Evil Results of Unverified News and Bias

The real test is this. Suppose one reads a story of filthy atrocities in the paper. Then suppose that something turns up suggesting that the story might not be quite true, or not quite so bad as it was made out. Is one's first feeling, 'Thank God, even they aren't quite so bad as that,' or is it a feeling of disappointment, and even a determination to cling to the first story for the sheer pleasure of thinking your enemies are as bad as possible? If it is the second then it is, I am afraid, the first step in a process which, if followed to the end, will make us into devils. You see, one is beginning to wish that black was a little blacker. If we give that wish its head, later on we shall wish to see grey as black, and then to see white itself as black. Finally we shall insist on seeing everything -- God and our friends and ourselves included -- as bad, and not be able to stop doing it: we shall be fixed for ever in a universe of pure hatred.

- C.S. Lewis, Mere Christianity, (1952; Harper Collins 2001) 118.

Old Christian Virtues Gone Mad

The modern world is not evil; in some ways the modern world is far too good. It is full of wild and wasted virtues. When a religious scheme is shattered (as Christianity was shattered at the Reformation), it is not merely the vices that are let loose. The vices are, indeed, let loose, and they wander and do damage. But the virtues are let loose also; and the virtues wander more wildly, and the virtues do more terrible damage. The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are wandering alone. Thus some scientists care for truth; and their truth is pitiless. Thus some humanitarians only care for pity; and their pity (I am sorry to say) is often untruthful.

- G.K. Chesterton, Orthodoxy

A Country Receives Its Value From Good Citizens

By St. Nikolai Velimirovich

The most important thing in a meadow is grass. In a field, it is wheat. In a garden, it is vegetables. No one boasts about the enclosure of the meadow more than they do the hay in the meadow. Nor does anyone boast more about the shed in the field than they do the wheat in the field. Neither does anyone boast of the ditches more than they do the vegetables in the garden.

Sanity in an American City

“To live sanely in Los Angeles (or, I suppose, in any other large American city) you have to cultivate the art of staying awake. You must learn to resist (firmly but not tensely) the unceasing hypnotic suggestions of the radio, the billboards, the movies and the newspapers; those demon voices which are forever whispering in your ear what you should desire, what you should fear, what you should wear and eat and drink and enjoy, what you should think and do and be. They have planned a life for you – from the cradle to the grave and beyond – which it would be easy, fatally easy, to accept. The least wandering of the attention, the least relaxation of your awareness, and already the eyelids begin to droop, the eyes grow vacant, the body starts to move in obedience to the hypnotist’s command. Wake up, wake up – before you sign that seven-year contract, buy that house you don’t really want, marry that girl you secretly despise. Don’t reach for the whisky, that won’t help you. You’ve got to think, to discriminate, to exercise your own free will and judgment. And you must do this, I repeat, without tension, quite rationally and calmly. For if you give way to fury against the hypnotists, if you smash the radio and tear the newspapers to shreds, you will only rush to the other extreme and fossilize into defiant eccentricity.”

-- Christopher Isherwood, “Los Angeles” from Exhumations (1966)

Two Prophetic Religious News Analyses from 2009 Still Relevant Today

I was looking over some old articles I posted (or reposted) back in 2009 and 2010 at johnsanidopoulos.com and found the following two articles worth taking a second look at 7 years later to see how they still hold up. Remarkably these two articles, which challenge two religious extremes in our culture, are just as relevant today as they were when they were written. Read for yourself.

The Relentless Cult of Novelty

The following address was delivered when Solzhenitsyn was awarded the National Arts Club Medal of Honor for Literature in 1993. It was translated by Solzhenitsyn's sons, Ignat and Stephan. The title was provided by The New York Times, where the essay was first printed.

By Alexander Solzhenitsyn

Nothing worthy can be built on a neglect of higher meanings and on a relativistic view of concepts and culture as a whole.

There is a long accepted truth about art that "style is the man" ("le style est l'homme”). This means that every work of a skilled Musician, Artist or Writer is shaped by an absolutely unique combination of personality traits, creative abilities and individual as well as national experience. And since such a combination can never be recreated, art (but I shall here speak primarily of literature) possesses infinite variety across the ages and among different peoples.

Are There Dangers in Being 'Spiritual But Not Religious'?

Are There Dangers in Being 'Spiritual But Not Religious'?

By John Blake

June 3, 2010

CNN

"I'm spiritual but not religious."

It's a trendy phrase people often use to describe their belief that they don't need organized religion to live a life of faith.

But for Jesuit priest James Martin, the phrase also hints at something else: selfishness.

"Being spiritual but not religious can lead to complacency and self-centeredness," says Martin, an editor at America, a national Catholic magazine based in New York City. "If it's just you and God in your room, and a religious community makes no demands on you, why help the poor?"

The Dialectic of the Church in the World

By Archbishop Christodoulos of Athens and All Greece

(Excerpt from a Homily for the Sunday of Orthodoxy in 2000)

The sacred images, but the very Divine Liturgy itself, as well as the hymnology and everything else that transpires within the church constitute a complete break with the criteria of all that takes place in the world outside the church.

This break or rupture is expressed by our Lord when He says: "My Kingdom is not of this world". By so stating our Lord not only declares that the present world is a place of death, displacement and failure, but also that the world is unable to become man-befriending, with respect for all who are weak; that it cannot become a world devoid of pain.

The Church is "not of this world"; She does, however, live "in the world", for the world's salvation. Her word, the comprehensive and dialectic orthodox word, is in opposition to the "mind" of the world; at the same time, however, the object of her mission is man, who abides in the world. Her kerygma revolves around problems which beset man, not because she does not observe the many positive things that are being accomplished, but because she knows that the positive elements "of this world" are also carriers of death, unless they are transformed within her, into works unto God's glory. Otherwise, they remain works of human vanity. That which is positive for the world is always chained to the unjust, to that which is inhuman and demonic.

The Myth of a Postmodern Era

By Mark Sayers

For the last ten to fifteen years a great fallacy has clouded debate around the future of the Church in the West. The fallacy goes something like this. At some stage (depending on who you talk to), but most likely in the nineteen nineties the post modern era began. All of a sudden everything changed and a line was drawn in history. On one side were the postmodernists and on the other the modernists. The modernists were enslaved to a highly cerebral, hegemonic view of the world. They were obsessed with progress and holding the world at a cold calculated distance. They were beholden to technology, and if they were religious were either dogmatic fundamentalists or materialist liberals. They hated anything non-Western or from the past, and lived in Le Corbusier designed buildings where they almost suffocated on their own sense of hubris.

Then there was the postmodernists and apparently they were coming so we had to be ready, or had to become postmodern ourselves. The young were postmodern and the future was postmodern. The postmodernists were everything that the modernists were not, they loved spirituality instead of religion, were embracing of the non-West, the past, and anything experiential. They had piercings and hated objective truth. The implications were clear, soon Western culture would morph into a giant rave where we would find ourselves dancing to tribal techno with an dreadlocked Austrian backpacker/Yoga practitioner named Helga.

Trivialization Nation: Are We Devaluing Our Values?

Linton Weeks
February 12, 2010
NPR

A roll of U.S. Constitution toilet paper sells for $7.95 online. Certain TV shows arrange marriages. Other shows brush aside the horrors of serial killers or treat torture as a curiosity.

It makes you wonder — have we become Trivialization Nation? Perhaps we've downsized the meaning of everything: Love. Death. Sex. Religion. Education. Civil rights.

How sacred is life when in a recent episode of the widely watched and revered Oprah, a murderer on death row appears via satellite to speak with the children of his victims? How lifted up is love when a houseful of men and women vie on MTV's A Shot at Love with Tila Tequila for the favors of the self-promoting Web celeb?

The Department of Homeland Security, created in 2002, will be the subject of a conference this month called "The 7-Year Itch — Renewing the Commitment." That's right. Bright, creative people plan to discuss the supersober topic of national security in this era of incredible danger — and they name the confab for a 1955 Marilyn Monroe movie about marital ennui.

Witty, yes. Weighty, not so much.

The Postmodern Sacred

Emily McAvan’s interesting thesis, summarized in an issue of the Journal of Religion and Popular Culture, has now been expanded in her recently published thesis The Postmodern Sacred: Popular Culture Spirituality in the Science Fiction, Fantasy and Urban Fantasy Genres. Below is an abstract of McAvan's earlier thesis along with a link, together with a description of her book:

By Emily McAvan

Division of Arts

Murdoch University

Journal of Religion and Popular Culture

Vol. 22(1)-Spring 2010

Abstract

I argue that the return of the religious in contemporary culture has been in two forms: the rise of so-called fundamentalisms in the established faiths—Christian, Jewish, Muslim, Hindu, even Buddhist—and the rise of a New Age style spirituality that draws from aspects of those faiths even as it produces something distinctively different. I argue that this shift both produces postmodern media culture and is itself always already mediated through the realm of the fictional. Secular and profane are always entangled within one another, a constant and pervasive media presence that modulates the way that contemporary subjects experience themselves and their relationship to the spiritual. I use popular culture as an entry point, an entry point that can presume neither belief nor unbelief in its audiences, showing that it is “unreal” texts such as Lord of the Rings, Harry Potter, The Matrix, The Passion of the Christ and Left Behind that we find religious symbols and ideas refracted through a postmodernist sensibility, with little regard for the demands of “real world” epistemology. I argue that it is in this interplay between traditional religions and New Age-ised spirituality in popular culture that the sacred truly finds itself in postmodernity.

Read the entire study here.

An Orthodox View of Contemporary Economics, Politics, and Culture

In 1967, following two decades of progressively harsher persecution of religion under communist rule, Albanian dictator Enver Hoxha triumphantly declared his nation to be the first atheist state in history. Hoxha, inspired by China's Cultural revolution, proceeded to confiscate mosques, churches, monasteries, and shrines. Many were immediately razed, others turned into machine shops, warehouses, stables, and movie theaters. Parents were forbidden to give their children religious names. Anyone caught with bibles, icons, or religious objects faced long prison sentences. In the south, where the ethnic Greek population was concentrated, villages named after saints were given secular names. For the religious, a long nightmare of persecution and martyrdom was to follow.

Joking About Serious Matters - The Lesson of Voltaire

By Archimandrite Theophilos Zissopoulous

Voltaire is considered the patriarch of atheists. One day at a dinner table he wanted to say a joke, as many smart people do to show their spiritual emptiness:

"I'm selling my seat in paradise for five franks," he said.

"Future Shock" (a 1972 documentary)

An interesting perspective on society based on the book Future Shock by Alvin Toffler. This documentary came out in 1972 and features Orson Welles as the narrator. Some funny moments here, but also many things to ponder about the "new society" in which we live. One question to ponder: Is this Future Shock or Shock from the Past?

Orthodox Theanthropic Culture: Whither Does Humanistic Culture Lead?

By Saint Justin Popovich

What is the objective of Orthodox culture? It is to introduce and to realize, to the greatest extent possible, the Divine in man and in the world around him; to incarnate God in man and in the world, wherefore Orthodox culture is an incessant service to Christ our God, an incessant divine service. Man serves God by means of all creation; all around himself he systematically and regularly introduces that which is of God into his every effort, into his creativity. He awakens everything divine in nature around him, in order that all of nature, under man’s guidance, might serve God, and thus does all creation participate in a general and mutual divine service, for nature serves that man who serves God.

Fear of the Devil in the 1980's and Today

 By John Sanidopoulos

Anyone watching TV in the mid-late 1980's remembers the Satanic Panic commercialized by the media. Unable to understand the changing trends in culture that began in the 1960's, blame went to the devil and his "followers". Maybe it was the end of the Cold War and Reagan-era conservatism or maybe it was Heavy Metal music and Horror movies, but back then you could hardly go a day without seeing some overly sensationalized tabloid headline that spoke about shocking satanic rituals, or childhood sexual abuse tied to devil worship. Reports of the latter would later prove to be false, since no evidence was ever found and the only cases reported were the result of so-called repressed memories recovered through hypnosis. Personally, I think all this only made some people more fascinated with "the dark side" and sinister conspiracies, even those who opposed them, and to speak against the devil in society was a way to show this fascination. It also gave society a scapegoat to place blame on when easy answers couldn't be found elsewhere.