Things slow down this time of year. If you don’t believe me, then click over to the pop-culture website The Outline which ran a story last week on Death to the World (DTW), the Orthodox zine that comically blends superficial Eastern Christian content with a hardcore-punk aesthetic. Started in 1994 in association with the then-schismatic St. Herman of Alaska Monastery in Platina, California, the zine’s name, which in substance means detachment from “all earthly cares,” is meant to appeal to angry, disenfranchised, and largely uneducated young men for whom “death to the world” means a nihilistic disdain for all humanity. More grotesque still is the zine’s frequent use of skulls, graves, and other dark imagery not for the purposes of memento mori, but simply to look “cool.” In many ways DTW’s cheap antics are similar to numerous anarcho-punk and crust bands using pictures of war crimes and other atrocities on their 7” sleeves, ostensibly to “send a message.”
Missing from The Outline’s overview of the zine is any mention of the numerous problems associated with St. Herman’s, not the least of which being its willingness to shield its abbot Gleb “Fr. Herman” Podmoshensky from accusations of sexual impropriety. St. Herman’s and DTW are also shameless propagandists for Fr. Seraphim Rose, a homosexual Eastern spiritualist-turned-Orthodox monk who is best known for penning a series of intellectually fraudulent books on everything from UFOs to a literalist interpretation of the Book of Genesis. Rose, more than any other Orthodox crackpot writing in English, is responsible for anti-Catholic prejudices among American Orthodoxy’s convert culture and the cult of worship that surrounds him still has frustrated any sincere inquiries into his alleged holiness. It is telling that Rose’s home jurisdiction, the Russian Orthodox Church Outside of Russia, has yet to canonize him despite the circulation of icons, akathists, and other pious practices in his honor.
As for DTW itself, despite failing to attract many subscribers in the 1990s, it now enjoys a second life as a web-zine while peddling clothing clearly meant to imitate the attire of black-bloc anarchists. How much of an impact DTW still has is difficult to measure. American Orthodoxy has a time-honored tradition of artificially inflating its numbers even though it is missing an entire generation of adherents due to intermarriage or apathy. While noble efforts have been made over the past several decades to turn Orthodoxy away from being a boutique religion for bored white people and/or an ethnic social club, the sad fact remains that Orthodoxy in America remains splintered along cradle/convert and nationalistic lines. As for giving Orthodoxy some intellectual gravitas in the Anglophone world, it should come as little surprise that the scholarly efforts of the late Frs. Alexander Schmemann and John Meyendorff are often held in contempt by those associated with DTW and its followers. For them, Orthodoxy is a pseudo-rebellious religious posture with candles and exotic pictures; nothing further need be known.
Instead of being the subject of a positive news article, DTW ought to be derided by serious Orthodox Christians who have no interest in having their religion reduced to a fad. Those who find their way to Orthodoxy through DTW and other similar resources are likely to enter with a woefully incomplete and despicably inaccurate picture of what the Orthodox Church is. This is not what Orthodoxy needs, particularly in the United States where fervent religiosity often takes the shape of barking-mad hysterics. Of course, Orthodoxy is not alone in suffering through attempts to blend its character and traditions with disposable convictions and self-important posturing. I used to listen to Pedro the Lion after all.