Pagan American Rome and Christian Russian Rome

When most folks look at a map, they will see only a single Rome, the one in Italy. But there are actually two more, neither of them in Italy: one is identified with Washington, D.C., in the United States and the other with Moscow in Russia, each quite different from the other as they represent two different stages of Roman history. In the American Rome one will see a continuation of pagan, pre-Christian Rome, while in the Russian Rome one will see a continuation of Orthodox Constantinople/New Rome.

Let us look first at American Rome. From her earliest days, the leaders of the US identified closely with the pre-Christian Roman Republic:

‘Throughout the course of history, the ancient civilization of Rome has been widely discussed, praised, and emulated by writers, statesmen, and philosophers alike. Rome has no shortage of admirers, and arguably some of its most enthusiastic supporters were the American Founding Fathers who were enamoured of the Roman past largely because of Rome’s unique form of government, which had supposedly preserved liberty for hundreds of years. The Founders lavished praise upon the Roman republican heroes who defended their government from tyranny in the turbulent final days of the Republic.

‘ . . . The American Revolution further intensified interest in the Roman world. By anchoring those arguments for freedom to ancient precedent, Revolutionary American authors aimed to demonstrate that their arguments were timeless and firmly embedded in history. Historians such as Plutarch, Livy, and Tacitus successfully encapsulated in writing the eternal and unavoidable struggle between liberty and power.[4] Parallels between Rome and America were made frequently by Revolutionary writers and orators. Josiah Quincy compared the tyrant Caesar to King George, asking “is not Britain to America what Caesar was to Rome?”[5] One of the most dramatic and obvious examples of reference to Rome was Joseph Warren’s oration on the Boston Massacre in 1775, during which he wore a Roman toga.[6] It would be difficult to find any public figure of the Revolutionary period who did not quote a classical author in their pamphlets, orations or letters.[7]

‘ . . . The founding generation admired Cicero as a steadfast defender of liberty and a deeply philosophical thinker on the ways in which government can best preserve our naturally endowed rights and freedoms. He was referred to as a constant source of wisdom on the topic of political philosophy as well as a guide to civic virtue and was described by Josiah Quincy as “the best of men and the first of patriots.”[15] Cicero’s oratorical prowess was emulated by many early American lawyers and statesmen who wished to be as eloquent and impassioned as the man who defied tyrants.[16]

‘ . . . Historical figures such as Cicero and Cato were considered fitting role models not only due to their character, but because of the similarity between their predicament and that of the Founders. Cicero and Cato, faced a power far greater than themselves, but were steeled by the cause of liberty. Regardless of how history played out, the Founders viewed Cicero and Cato as heroes of freedom and enemies of tyranny.’

The preoccupation in US thinking vis-à-vis Rome, as with nearly everything else, is the idea of a religiously agnostic individual liberty. This will contrast with Russia, as we shall see. But to begin with, we must see what it is that Russia, the Third Rome, inherited from the second Rome, Constantinople:

‘As the historical, lawful descendants of ancient Rome, which was destroyed by barbarians in the fifth century, the inhabitants of Byzantium called themselves Romans. In a vast empire divided into many nationalities there was one faith—Orthodox Christianity. The Byzantines literally fulfilled the Christian teaching of a new humanity living in a Divine spirit, where “there is neither Greek, nor Jew, nor Scythe,” as the Apostle Paul wrote. This hope preserved the country from the destructive storm of ethnic conflict. It was enough for any pagan or foreigner to accept the Orthodox Faith, and confirm it in deed, in order to become a full member of society. On the Byzantine throne, for example, were almost as many Armenians as there were Greeks; there were also citizens of Syrian, Arabian, Slavic, and Germanic origin. Amongst the higher ranks of government were representatives of all peoples in the Empire—the main requirements were their competence and dedication to the Orthodox Faith. This provided Byzantine civilization with incomparable cultural wealth.

‘The only foreign elements for the Byzantines were people who were strange to Orthodox morals and to the ancient Byzantine culture and perception of the world. For example, coarse, ignorant, money-grubbing Western Europeans of the time were considered barbarian by the Romans. . . .

‘We must admit that our own Slavic forebears were no more well-mannered, and also succumbed to the barbaric temptation to get rich quick at the expense of Constantinople’s seemingly inexhaustible wealth. However, to their credit, and fortunately for us, their lust for the spoils of war did not eclipse the most important thing: Russians comprehended Byzantium’s greatest treasure! This was neither gold, nor expensive textiles, nor even art and sciences. The greatest treasure of Byzantium was God.

‘Having traveled the world over in search of the truth and God, Prince Vladimir’s ambassadors experienced only in Byzantium that a true relationship between God and man exists; that it is possible for us to have living contact with another world. “We did not know whether we were in heaven or on earth,” said the ancestors of present-day Russians, astounded by their experience of Divine Liturgy in the Empire’s most important cathedral, the Hagia Sophia. They understood just what kind of treasure can be obtained in Byzantium. It was upon this treasure that our great forebears founded not banks, nor capital, nor even museums and pawn shops. They founded Rus’, Russia, the spiritual successor of Byzantium.’

The Russian Rome would go on to develop characteristics unique to herself:

‘When Orthodoxy spread throughout the Russian plains, the Russian soul in its collectiveness [sobornost] sought its own gift of God, which it found by turning to the Mother of God. The Russian people particularly venerate the Mother of God, which distinguishes our country and our traditions of the Orthodox faith. Of course, other peoples also venerate the Mother of God, but the Russian people chose the Mother of God for special veneration and reverence, as the door to the Heavenly Kingdom. The Mother of God was our special Protectress: there was not a single corner of the whole expanse of the former Russian Empire into which some miraculous icon of the Mother of God had not appeared that was venerated either locally or throughout the nation. The entire Russian land was sanctified by these holy icons; the Russian people believed that the Mother of God herself was invisibly present, as it were, at each icon.

‘This is our particularity. We will enter the Heavenly Kingdom through the Mother of God. The Mother of God is always depicted with the infant Christ the Savior. This particularity of icon-painting hearkens back to an ancient tradition that tells of some freethinking and insolent people who, looking at the Mother of God during his lifetime, said: “How can she be the Mother of God? How could she have given birth to God? How is this possible?” Then the Mother of God raised her most pure hands to heaven, seeking the protection of God, just as she is depicted on the Kursk-Root Icon. Then the Lord showed Himself to these disputers of this world in her most pure womb, just as He is depicted on her icon. These cowards, seeing such an incredible miracle, were cast into the fear of God; and the insolent people, who were infected with incurable pride, fled in terror, having seen the Savior’s face as Judge in anticipation of His Second Coming.

‘This is our icon. With the raised hands of the Mother of God it addresses all non-believers and believers alike, that they might learn to fear disbelief. This best witnesses to our entire people that the Mother of God is truly the Theotokos, that she truly bore our God and Savior.

‘The particular Russian piety for venerating the Mother of God is a response to the Russian soul’s age-old yearning to perceive God’s grace, which cannot be reduced to an abstract concept, distinctly and actually. The Mother of God also showed her protection to such great saints as our St. Sergius of Radonezh, to whom she appeared more than once, and in more recent times to St. Seraphim of Sarov. Recall how St. Seraphim, sitting on a log in the dense forest, revealed God’s grace to Motovilov distinctly and actually. St. Seraphim embraced him and suddenly the grace of the Holy Spirit moved from the saint to Motovilov who, perceiving God’s grace in fear and trembling, felt as though he were not on earth but in heaven.

‘This is what the Russian people seek: it desires to perceive God’s grace actually and completely. This is the ideal of the Russian soul.’

Thus, in contrast with the American Rome, the preoccupation of Russian Rome is not with worldly ideologies about individual liberty but with acquiring and experiencing the Grace of God.

These two Romes are fulfilling the legacies they inherited: American Rome, like its pagan predecessor, has become an oppressive conqueror, seeking to impose its culture on all its victims. Russian Rome, like Orthodox Constantinople, seeks friendly relations with anyone on the basis of shared spiritual values.

The two ends find expression in the symbols of each Rome. American Rome, like pagan Rome, has a single-headed eagle for its symbol, representing its monoculture that it forces all others to accept. Russian Rome, like the Christian Second Rome, has the double-headed eagle for her symbol, representing a harmonious unity-in-diversity of peoples and their cultures.

And just as the old Roman West once envied New Rome Constantinople and sought to rob her –

‘The capital city’s incalculable wealth, its beauty and elegance, amazed all the European peoples, who were still barbarians at the time when the Byzantine Empire was in its apogee. One can only imagine—indeed, history records it as such—how crude, ignorant Scandinavians, Germans, Franks, and Anglo-Saxons, whose chief occupation at the time was primitive sacking and pillage, after arriving from some town like Paris or London (which had populations of some tens of thousands) to this megalopolis of millions, a city of enlightened citizens, scholars, and elegantly dressed youths crowding imperial universities, dreamt of only one thing: invading and robbing, robbing and invading. In fact, when this was actually accomplished in 1204 by an army of Europeans calling themselves Crusaders, who, instead of freeing the Holy Land treacherously sacked the most beautiful city in the world, , Byzantine treasures were carried away in an uninterrupted flow over the course of fifty years.’

– so now pagan American Rome eyes Russian Rome with the same envious look (mainly her natural resources).

May the Mother of God, dear to Russians, through her Softener of Evil Hearts icon, turn the peoples of the States to repentance, to friendship with Russia, and to acceptance of the same Apostolic Faith of the Orthodox Church:

‘“Softener of evil hearts”… What a great deal of hope there is in the name of this icon: hope that someday justice will triumph on earth, that people will become kind and charitable, will begin to love one another. How difficult that is in our embittered world, and sometimes the mere sight of someone else’s suffering is enough to soften our own evil hearts...

‘This Icon is also called the “Simon’s Prophecy” icon. . . . It was after he had blessed St. Joseph and the Most-immaculate Mother of the Savior, that he addressed Mary with that same prophecy: “Behold, this child is set for the falling and rising again of many in Israel, and for a sin which shall be spoken against. Yea, a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed.” Just as Christ would be pierced with nails and a spear, so the soul of the Most-pure One would be pierced by a certain weapon of sorrow and pain in the heart, when she saw her Son’s suffering. After that, the heretofore hidden thoughts of the people regarding the Messiah would be revealed, and they would face a choice: to be with Christ, or against Him. Such an interpretation of Symeon’s prophecy became the subject of a number of icons of the Theotokos. All those who turn to them in prayer sense that with the softening of evil hearts comes an easing of spiritual and physical suffering. People come to recognize that when they pray for their enemies before such icons, their feelings of enmity are softened, and that internecine strife and hatreds abate, giving way to kindness.’