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YOUTH AND SYSTEM OF GOVERNMENT



Arms of The Center for Research of Orthodox Monarchism                        Logo of The Union of Orthodox Inteligence



    There are not many things in such interdependence as there are youth and system of government. The system of government, that is, legal-political reflection of a situation in a given society, undoubtedly shapes the behaviour and perspectives of youth that are being brought up in a particular system. Similarly, the youth, with a future ahead, has a unique privilege to affect possible survival of the existing system, or to replace it with another one.

    When we speak about youth, which is led by Orthodox Christian principles, it is natural to think that with time facts become clear. It refers to the fact that Christianity cannot be combined with cultural, as well as political and social acquisitions of modern civilization which we call Euro-American or western, and which always aimed (and was quite successful) to establish and expand itself through humanity. However, let us not all be critical about parliamentarian democracy, liberalism and other segments of contemporary systems of government (which are actually dogmas of modern secular world). The Orthodox youth should direct their ideas to finding the alternative system of government based on Christian religion, organic view of society, and authentic traditional values of the nation among which the aforementioned system of government should be accomplished. The prerequisite for such intellectual and activity direction is the precise establishing and strengthening of its goal, that is, the reason as to why any Christian person would consider the concept of a country, law and the system of government important. Firstly, we all know that power comes from the God, and principally we all should subjugate to it. We also know that the countries, in their appearing form, are the means which particular nations use for self-regulation and protection. In other words, these countries are the legal-political expression of such nations. Furthermore, a nation, as a unique, peculiar organism made up of people linked by: fate, culture, language, race… represents the smallest historical unit whose motion is very much relevant in the history of humanity. It also represents the most precise and concrete community of people who are close to each other. God commands us that we all should love and respect people close to us as we all love ourselves, and that we should give our lives for them, if need be, in order to witness the greatest love of all.

    Because of all that, the Orthodox youth should encourage its Christian legal consciousness and the attempt to influence the state’s legal circumstances of a society where it belongs to, with a desire to: physically, spiritually and socially protect its compatriots and other loyal citizens of its own country. But primarily, it should long for a national state with its own legal-political structure to influence the existence of a spiritual climate in the country, which would be the most favourable to the salvation of its own citizens. Because a Christian could only be satisfied with the Kigdom of Heaven, and the state and the legal system should be interpreted as potential means in a desire to reach that. The God and a Man Christ is the absolute measure of all earthly things, including the state and the system of government. They are both, in fact, worth only as much as they are able to make a person closer to God. Based on the origins of our Orthodox faith, Holy Scriptures and Holy Tradition, we know what the essence of such Christian state should be. The Holy symphony of the Church and the state (which Orthodox people should carry out through their national state and national and local Church) including the Orthodox Monarchy, arise as the only appropriate answer given to us by the Holy-traditional legacy of our Holy Church. The continuity of countries structured this way was interrupted long ago with the gradual breakthrough of anti-Christian ideas among Orthodox nations. As a result, these days, where we live in a modern state (in technical sense) with developed infrastructure and extended system of professions, it is necessary to define contemporary terms of the details linked to the system of government, which should be the tone of the Holy symphony and Orthodox monarchism as a guarantee of the state’s authority sealed with Christian principles. Such system differs in essence from the contemporary, secular democratic system, that is, in the relation to the foundations on which the community rests. Other differences result from this fundamental one. It is clear that in the framework of the Orthodox-Christian system of government, the Orthodox Ruler should have the biggest influence, and catholically with him the administrative, judicial and legislative authorities, as well as the corresponding economic regime should be in place. All these elements should be closely watched by the Ruler and should function in the system of relative unity, catholicity and coordination. In such a system these elements should, logically, operate in a different way as opposed to democratic regimes. The way of elections and their structure should also be different from the democratic regimes.

    In order to realise that, it would be sufficient to explain and discuss at least one aspect of ideals that make up a contemporary Christian state, and at the same time comparing it with democratic solutions concerning the same issue. This is probably best done discussing what is in democracy called “the system of legislative power and people’s representative body”. Apart from beeing based on the blasphemical idea of the “sovereignty of the people” (denying that the power comes from the God). Besides that, it also regards personalities as atomized beings, set aside from communities in which they rightfully organically belong to (e.g. family, nation, profession, church). People’s representative body exists and operates in accordance to these ideas of democracy. It functions as a legislative power in a state and is made up of the representatives from political parties – organisations which are formed aiming to take over the power, and have a monopoly when it comes to nominating their members for elections for the aforementioned people’s representative body. In a contemporary Orthodox-Christian state, people’s representative body should pass a law, whose outcome should depend on the Monarch’s decision, as the anointed from God. In this case, the ones who choose and the ones who are chosen, are subjugated to the anointed from God. This brings out humility among them and gets them used to being obedient to the authority, which is, according to our Holy Fathers, “the one who holds back”, that is, the one who stops spreading of evil and the preparation of the road for antichrist. Oposed to this stands the aforementioned democratic idea of “sovereignty of the people”, which in it`s grandomanic pride and mythomania only inflames all present sinfull pride, aut of which all sins generate. Christian faith and organic thought consider as a integral part of the personality that it is a part of the community, without which it cannot in fact survive and in which it in fact lives. Christian state, as opposed to democratic state, has to take into account this fact when choosing the members of the people’s representative body. It also has to perceive the state as being an organism made up of pieces with valid and useful purpose. These pieces, that is, groups whose existence keeps the country alive, are different professions, which have been in the society since the days when division of labour began. The existence and extension of these professions is the major prerequisite for settling existential needs of a society. On the other hand, political parties are parasite-like organisations that live at an expence of the state (state, as already mentioned, rests on different professions). Having that in mind, it would be absurd for these political parties to govern the state. Because of that, organisations that gather all members of the same profession should take place in the people’s governing body instead of the parties. These political organisations would have their representatives in the legislative body, and each professional organisation would have its own elections. This way, the elector decides in the line of tis own profession and competence (in doing so it`s oriented to it`s calling and the multiplying it`s talents), and chooses representatives from its own professional circle as it has more information about them. This is, of course, very different from political elections in a democratic state. This way the possibility of manipulation and fraud is greatly lowered compared to a parliamentarian democracy where the elector chooses people with little knowledge about them and decides on the questions that are not in its field of interests and competency. It is a general knowledge that political parties are competitors and in conflict with one another, and as a result, these conflicts are brought onto the nation. On the other hand, professions are mutually set as parts of an organism and have to collaborate catholically in order for that organism to operate. Each individual has to respect other professions, not just its own, because they are necessary for the fulfilment of its own different needs. In such a system the possibility of permanent conflicts is very low as opposed to parliamentarian democracy, and the nation’s unity is encouraged. In the representative body, each profession, as an organisation, would have a number of representatives, and that number would be proportional to the number of people working in that profession in a given society. Because of that, this system creates an opportunity for designing a socially structured proportion of professions to people’s representative body (e.g. if a country has 10% of its people working in a health care, the same percentage should be in the people’s representative body), which is not the case in a democracy. Professional organisations would play a role in the economic functioning of the state as well as in the social activities, but there will be more talk about that and detailed explanations on system of government based on professions, its apology and its use in a contemporary society, some other time.

    A person who particuralry supported such Christian-organic alternative to democracy was Dimitrije V. Ljotich, who was named by his friend Saint Nikolaj of Serbia as a “politician with a Cross”. In the 1930s, he aimed to put political circumstances of Kingdom of Yugoslavia on the bases of Christianity.

    In this and all other segments of ideals for a modern-day Christian state, to which Orthodox youth should long for, there is a noticeable distance from the current authority systems, because of which the smallest shift would be desirable. But the main precondition for such social transformations is the constant work on the corrections and spiritual acomplishments and uplifting to the Lord from each and every young Orthodox person.


Marko B. Dimitrijevich




(Paper for the International Congess "Orthodoxy, Youth and the Future of Russia", Saint-Petersburg, 18. February (3. March)- 20. February (5. March) 2005.)

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