The Cross and the Sword: Reexamining the Christian Ethos in the Shadow of Aggression

We live in a world facing a profound and existential crisis, one that transcends politics and economics. At its core lies the crisis of the human spirit, from which all societal deviations stem. While rationalists propose countless bureaucratic solutions, the true crisis demands a deeper response: a radical re-examination of the Christian message in the face of modern aggression and war, starkly exemplified by the devastating conflict in Ukraine.

I come from the Orthodox Church in North Macedonia, representing the renowned Bigorski Monastery and its metochion, the Monastery of St. George the Victorious in Rajchica. Our monastic community is an internationally recognized witness to reconciliation and transfiguration - a place where differences are cultivated as a treasure. I must emphasize the influence of my Elder, Bishop Parthenius of Antania, Abbot of Bigorski Monastery. He is the living epitome of Christ’s love and a key factor in establishing dialogue and promoting healing among diverse religious, national, and socio-political actors - all in service of the most precious: the human soul. It is from this core tradition of reconciliation and Christ’s peace that I must now speak out against the betrayal of the Gospel.

Today I confess a profound shame. Some within Orthodoxy - through radical narratives and support for war – are fracturing our unity, spreading theological heresy. I stand against this, grounded in the Orthodox rejection of war clearly articulated at the 2016 Great Council of Crete, under the auspices of our beloved Ecumenical Patriarch Bartholomew (Encyclical, 2016). However, simple rejection is insufficient; the time has come for the Church to actively define the nature of this crisis.

Our response must begin with a radical confrontation: War is not merely a geopolitical conflict - it is a fundamental ecclesiological provocation. Today, we face a grotesque reality: a schism within the faith itself, a spiritual war among those who should be united in Christ. How can any Church leader claim to defend ‘Christian values’ while endorsing violence? This hypocrisy - preaching moral purity on issues like abortion or gender equality, yet justifying war - exposes a deeper idolatry: the worship of power over the commandment to love (Mathers, 2024). The result? Inflicting long-term existential insecurity, destroying lives and futures under the guise of false piety. This cannot remain unchallenged.

Can we, as Christians, ignore this silent genocide against the demographic structure of a sovereign nation? The situation demands an urgent and decisive response, dictated both by the Christian ethos and by international law (Parliamentary Assembly, 2024). Not empty rhetoric, but a response that originates from the heart of existential Christian theology: the model for healing is found in the peaceable, non-violent preaching of Christ, articulated in His Gospel and grounded in Holy Tradition.

The ethos of “possessing nothing of one’s own” is most powerfully demonstrated in the life of Christ. He sought no territory, power, or superiority. His mission was to heal the sick and unite the divided. His ethos is an ethos of self-emptying and humility (Kenosis), entirely contrary to expansionism and domination. Therefore, healing begins with the unconditional acceptance that those who utilize the Church for militaristic ends must lay down their sword. Their focus must be redirected toward the healing of the neighbor, rather than the defense of national myths. True healing is primarily a fundamental ecclesiological act, far surpassing the scope of socio-political measures.

It is vital to reject the heresy of Christian nationalism, imperialism, and ecclesiastical domination, offering instead the liberating message found in the logic of the Crucified One. This is the only model worthy of Christ and His people. We must urgently establish a collective conscience prepared to bravely name evil by its true name: hatred, the sowing of fear, murder. For only through repentance, which implies the active recognition of wrongdoing, can the path to reconciliation be opened. This reconciliation begins with social justice and culminates in the Mystery of the Eucharist, whose ultimate goal is life in communion with Christ.

Finally, the “Healing Wounded Memories” Conference (supported by the PRO ORIENTE Foundation) has not merely laid a foundation - it has ignited a movement. By fusing intellectual depth with the fire of spiritual experience, it has exposed the urgent truth: Faith must be liberated from the chains of political populism. No longer can we tolerate its reduction to a tool of manipulation. Faith is not a servant of power; it is the prophetic voice that thunders against every form of evil, a voice that must once again echo with uncompromising clarity.

Yet, let us be clear: Transformation is not born of grand proclamations. It is forged in the quiet, relentless integrity of those who act - one courageous step at a time. We must build, brick by brick, a culture of peace. Not through coercion, but through the love that shatters the world’s cycles of violence.

So, this is not a call for passive introspection. It is a summons to rebellion - a demand that the Christian ethos rise once more as a beacon of justice, reconciliation, and light. The Gospel was never meant to be confined to books or sermons; it is a living force, and its power is unleashed only when we dare to embody it. 

And so, I conclude as I titled this reflection: May the Cross forever stand as the measure against every sword.

Nun Efimija Zajkovska (North Macedonia)

References

Anastasovska, A. (2025). The Macedonian Church and its representatives as promoters of Russian and anti-Western narratives [Makedonskata crkva i nejzinite pretstavnici kako promotori na ruskite i antizapadni narativi]. Retrieved from https://vistinomer.mk/makedonskata-crkva-nejzinite-pretstavnici-kako-promotori-na-ruskite-i-antizapadni-narativi/

Atanasova, V., Hotin, R., Ivaknenko, V., & Ekel, M. (2024). Due to support for the Kremlin's military policy, the Russian Orthodox Church is under increasing external pressure [Poradi poddrshkata na voenata politika na Kremlj, Ruskata pravoslavna crkva pod zgolemen pritisok odnadvor]. Retrieved from https://www.slobodnaevropa.mk/a/ruska-pravoslavna-crkva-podrzuvc-na-kremlj/33099286.html

Czekalski, T. (2023). Balkan Orthodox Churches in Soviet Union Policy (In The First Years After The Second World War). Retrieved from https://pressto.amu.edu.pl/index.php/bp/article/view/38305/34784

Encyclical of the Holy and Great Council of the Orthodox Church. Retrieved from https://ocl.org/encyclical-holy-great-council-orthodox-church/

Mathers, J. (2024). Giving the devil his due [Davajќi mu go dolgot na ǵavolot]. Retrieved from https://religija.mk/davajki-mu-go-dolgot-na-gavolot/

Parliamentary Assembly. (2024). [Alexei Navalny’s death and the need to counter Vladimir Putin’s totalitarian regime and its war on democracy]. Retrieved from https://pace.coe.int/en/files/33511/html