Nowadays, on the streets of cities you can often meet people with tattoos on their bodies. In some musical subcultures they have gained popularity comparable to the fashion for rock bands themselves, clothes and hairstyles. Tattoos are becoming common among ordinary people. In the summer it is not difficult to meet girls with tattoos on their sacrum or ankles. How to feel about this, is it good or bad, can a person with tattoos be a Christian? Talks about this phenomenon Priest John Kurbatsky (RPsC, Kaluga).
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"Fashionable" fad
Every year, especially in the summer, we notice how many people, especially young people, have fashionable “accessories” in the form of tattoos on their bodies. The number of tattoo parlors in cities is becoming comparable to the number of cafes. People give each other certificates to visit these salons. The majority of visitors there are, of course, young people. If tattoos used to be an element of the prison or, less commonly, army subculture, today it has become a fashionable and common occurrence. It happens that parents themselves bring their teenagers to tattoo parlors. Although in general it is difficult to imagine parents who want to “decorate” their children in this way. In Spain, I remember the advertising stand of a tattoo parlor. A baby is depicted in a diaper, painted from head to toe. And at the top there is the inscription: “Mom, I’m sorry!” The older generation looks at the growing popularity of tattoos with bewilderment and horror. Many still remember that tattoos were applied forcibly in German concentration camps. But there are also fathers and mothers who want to keep up with the times. There is a known case when a pensioner, at the age of 65, put a tattoo on his body for the first time.
This phenomenon also penetrates into the church environment. Either people come to God already having tattoos, or Christians, out of ignorance, succumbing to the spirit of the times, apply images and inscriptions to their bodies. There is a whole tattoo industry operating at the resorts. Moreover, it is designed for children too: henna designs are applied to them, and they are washable. But the message is hidden in the mind that “tattoos are cool and stylish, when you grow up, you will do everything like an adult.” Tattoos are especially common in Europe. Apparently, the widespread nature of this phenomenon in the West prompted the Old Believer metropolis in Romania to discuss this topic in 2022 and make a special conciliar decision. Let's remind him:
“Consider tattooing the body a sin that does not prohibit baptism. Call on the children of the Church and especially the younger generation to abstain from this vice” (paragraph 4 “On the possibility of accepting into the bosom of Christ’s Church people who have a written off body (tattoos)”).
This, by the way, is the only official opinion of the Church on this matter. As far as I know, not a single local church has expressed its position on this issue. We do not know the reasoning part of the decision of the Belokrinitsky Metropolis, so we will try to figure out on our own what served as the basis for such a conclusion.
Dirt of body and soul
Photo: Pravmir.ru
In some cases, Christianity views a tattoo as a manifestation of both physical and mental impurity. There is an opinion of some priests that by decorating oneself from head to toe even with completely innocent symbols, a person loses the image of God and becomes like Satan.
It was not for nothing that Professor Osipov said “the spirit creates forms for itself,” so behind the scenes many Christians view tattoos as an imitation of the image of evil spirits, even on a subconscious level, because one cannot imagine a tattooed angel or a saint with tattoos? In addition, externally, when moving, any body images merge and create a single dirty blue-gray mess, which resembles ordinary household dirt, and it inevitably leads to spiritual impurity.
In spiritual terms, the tattoo glorifies sin, and not just criminal sin. If prison symbols, thanks to modern films about bandits, are understandable even to children, then any other types of body images can evoke lustful thoughts, bravado that is contrary to God’s nature, because it is unlikely that anyone will consciously want to remember illness, physical pain or suffering. The subconscious feeling of dirt is another reason why priests have a negative attitude towards tattoos.
The presence of a tattoo is not a reason for excommunication from communion and the Sacrament of Confession.
Does the Bible say anything about tattoos?
If we turn to the Holy Scriptures, we will see that tattoos are expressly prohibited in the Bible. The book of Leviticus says:
“For the sake of the deceased, do not make cuts on your body and do not write on yourself. I am the Lord [your God]” (Lev. 19:28).
Obviously, this ban is aimed at separating God's chosen people from the pagans. It cannot be said that this Old Testament norm has lost its meaning in the New Testament. Often, modern “writings” have a pagan meaning. These are either special texts with the function of a talisman or talisman, supposedly bringing good luck, or images of skulls, snakes, spiders, etc. For Christians, these symbols are too clear and do not require decoding. But the main thing is that pagans do not have a true understanding of man’s relationship with God, man’s place in the world and related issues. Accordingly, we must understand that the ban on tattoos comes from the correct attitude towards the human body and therefore not only does not lose its force, but receives greater meaning after the incarnation and ascension of Christ. “Do not think that I came to destroy the law or the prophets: I did not come to destroy, but to fulfill” (Matthew 5:17). Let's look at this in more detail.
Harm to health
In addition to the allergic reactions that can develop as a result of getting a tattoo, there is the possibility of much more serious health consequences. Tattoo parlors do not always follow disinfection rules and other sanitary standards. Cases of HIV infection through unsterile needles have been repeatedly recorded.
According to research by American scientists, the process of applying a tattoo to the skin greatly increases the risk of contracting viral hepatitis. This often ultimately leads to the development of cirrhosis and liver cancer. Dyes can be toxic and have a carcinogenic effect, which leads to the formation of malignant tumors.
Why do people get tattoos?
First of all, let's try to understand what makes people get tattoos in the first place. Some people obviously get tattoos consciously, others simply out of imitation of their peers or “stars,” or out of posing. In postmodern society, the understanding of what is good and what is bad has been lost. Therefore, the prevalence of such phenomena is not surprising. There is no solid moral support, there is no criterion in consciousness, there is no goal or meaning, there is no reflection. The body is perceived only as an outer shell with which you can do whatever you want. It is my property, which means I can do what I want with it. Probably the line of reasoning is as follows: “This is fashionable, this is considered stylish, this or that popular character did it. Why shouldn’t I do it too?” Young people do not have the maturity to understand that if tattoos are done for the sake of fashion, then it is simply unreasonable: today there is one fashion, tomorrow another, but the tattoo remains. At the same time, the body becomes decrepit, and by old age all the drawings on the body will look as ugly as a painted corpse.
Another category is those who consciously get tattoos. There can be many reasons for this. This is the desire to consolidate in this way one’s belonging to a certain group, musical direction, and self-affirmation, recognition in some circles where this is accepted, and the desire to consolidate some stage in life, etc. In our country, tattoos have always been associated with the prison subculture and caused rejection by society. The presence of such tattoos characterizes a person without further ado. As an example, we can cite a line from Boris Grebenshchikov’s song “Governor,” which gives a negative assessment of the mob in power, who have risen from rags to riches:
“Under a Brioni shirt, Tattoos on the chest, And murdered journalists are a dime a dozen without you.”
Let's not dwell on the prison subculture. Let us only note that among prisoners, tattoos have a special meaning and language that is uniquely understood in their world. The use of tattoos in the criminal environment is extremely regulated; inaccuracies here can lead to serious conflicts.
Decorative tattoos do not carry this semantic load. Nevertheless, the presence of such “accessories” influences the consciousness of their wearers, creates a psychological mood, and determines their behavior pattern. People with tattoos with whom I had the opportunity to communicate admitted that after applying inscriptions and drawings, “something happens internally, something changes.” It cannot be otherwise. Let us recall the philosophical principle of the dialectical unity of form and content: there is not a single material system that does not have content and form.
Orthodoxy's attitude to tattoos
The fashion for tattoos is gaining momentum among an increasing number of modern people. Not only among young people, who thereby strive to express themselves, but also among adults. And it would seem, what’s wrong with drawings on the body? But the attitude of the Orthodox Church towards tattoos is sharply negative. There are reasons for this and therefore Orthodox tattoos are almost excluded.
Coptic Christian cross tattoo on wrist
Tattoo and the inner spiritual world
The form is meaningful, and the content is formalized. Not only tattoos, but even clothing can determine behavior. For example, in Russia and many other countries of the world it is mandatory for a judge to wear a robe. This conveys a feeling of solemnity and dignity of what is happening, which is experienced by both the judges themselves and those present. The same can be said about priests in vestments, and police officers, etc.
Discussing further about the form and content in this context, it becomes clear that applying a tattoo to the body is every time a transition from internal work on oneself to external decoration, understood in a unique way. Often this is a sign of internal weakness: a person has no other means to raise his importance. God gave man the opportunity to create. This is a need, but in this case it takes distorted forms. If you look closely, all tattooed people have in their eyes an inexpressible longing for the heavenly and eternal, self-doubt, and spiritual emptiness. Mikhail Krug captured this very subtly in one of his songs, putting the following words into the prisoner’s mouth:
“Kolschik, prick me with domes, Nearby there is a miraculous cross with icons, So that the bells can play there With shimmers and chimes.”
In this regard, we also remember our churches desecrated in Soviet times, with drawings and inscriptions also expressing some form of prayer. Poor, sinful, but still unconsciously aimed at connecting with the Eternal.
I once had the opportunity to communicate with a man who has his own tattoo parlor in Moscow. He said that he often acts as a psychologist when people come to him who have not found themselves, who do not know what they need, who have not even decided what drawing to apply to themselves. He even dissuaded some. For example, teenagers who want to put tattoos on their faces to spite everyone. “You don’t like the way I am, let’s see what it’s like to see me like this!”
Obviously, in such a situation it is not enough to simply declare a tattoo a sin; justification is needed. You need to give a helping hand, and for this it is important to give something more in return.
First of all, let us point out that man is God’s creation. God created everything “very well” (Gen. 1:31). Therefore, making changes to the body, including tattoos, is a rebellion against God. There is such an episode in the life of Saint Peter of Galatia. A woman adorned with rouge and white comes to him for healing.
“What would you say,” the elder said to her, “if you saw a painter who spoils the creation of a great artist: he begins to whiten the face drawn by his inspiration, pour paint, blacken eyebrows and eyelashes?”
The woman fell to her knees and began to ask for forgiveness with tears.
“Remember, my daughter,” he continued, “that if such amendments are offensive for an artist, then even more so for the All-Wise Creator, who so wonderfully adorned man, “making him less than the angels” (Ps. 8:6), for the Great Artist Who gave you your beauty.
The objective criterion of morality for a Christian is the Holy Scripture - the revelation of God to man. If we turn to it, we will find that it condemns not only tattoos, but even immodest clothing and excessive use of cosmetics. God, through the mouth of the prophet Isaiah, threatens the following punishments for these sins:
“And it will happen: instead of incense there is a stench, and instead of a belt you will gird yourself with a rope, and instead of a golden ornament on your head you will have a bald spot for your deeds, instead of a scarlet robe you will put on sackcloth. And your most beautiful son, whom you love, will fall by the sword...” (Isa. 3:23-24).
This was the case back in Old Testament times. And Christians will face even greater condemnation for such sins. “If even then, before grace and such wisdom, this was condemned,” says St. John Chrysostom, “then what justification can today’s wives have, who are called to heaven and to great deeds, who are obliged to compete with the angels.”
The Church considers the human body to be a shrine and a temple of the Holy Spirit. The Apostle Paul says:
“Do you not know that your body is the temple of the Holy Spirit who dwells in you, which you have from God, and you are not your own? For you were bought at a price. Therefore glorify God both in your body and in your soul, which are God’s” (1 Cor. 19-20).
Let us emphasize two fundamental points here. First. We are not ours, we are God’s, our body in the full sense does not belong to us, we cannot do whatever we want with it. Secondly, we can and should glorify God not only in our souls, but also in our bodies. We know that God glorifies the bodies of His chosen saints through the incorruption of their relics and the miracles that flow from them. And these phenomena serve as a kind of destiny, image and symbol of the divine and heavenly glory of the saints, which will be revealed after the general resurrection. It follows that a Christian should take care of his body and treat it with reverence. “For no one ever hated his own flesh, but nourishes and delights in it” (Eph. 5:29).
Further, the human body is sanctified in the Church in the Sacraments of baptism, confirmation, communion, and unction. A Christian in baptism “puts on Christ” (Gal. 3:27) and in everything should strive to follow “His steps” (1 Pet. 2:21). And just as we cannot put inappropriate inscriptions on sacred vessels, so it is unacceptable to do this on our bodies. This sanctification of human flesh is based on the great mystery of the Divine Incarnation, death, resurrection and ascension of Christ. The Lord took flesh, made it His own and deified it, according to the word of the Gospel: “And the Word became flesh and dwelt among us, full of grace and truth” (John 1:14). With the assumed flesh, Christ ascended into heaven “and sat down at the right hand of God” (Mark 16:19). And since our Lord Jesus Christ became a perfect man in soul and body, similar to us in everything except sin, then He gives us, who believe in Him, from His Divinity and makes us akin to Himself in the nature and essence of His Divinity. And should we, Christians, who have such gifts and promises, who look forward to the resurrection of the dead, defile our flesh with inscriptions and images?
What to do with tattoos if you already have them?
What to do if tattoos are applied? For people entering the Church through baptism, this is not an obstacle. The above-mentioned cathedral of the Belokrinitsky Metropolitanate emphasized this in its decision. Apparently, in practice there were cases when priests did not know what to do and demanded that the tattoos be removed. But this is very expensive and not always possible, although desirable. If a person, after baptism, desecrated his body with tattoos, he must repent of his deeds and bear a certain penance. We believe that those confessors who oblige tattooed people, as a form of repentance, to always wear clothes that hide inscriptions and drawings are doing the right thing. Those who have worked in this industry should leave it as sinful.
There remains a question, still hypothetical: can a tattoo wearer become a priest? Let us express our private opinion, which requires conciliar consideration. We think that here we may be talking about an obstacle to ordination of a physical nature associated with the physical disabilities of the protege. Just as eunuchs are not admitted to the clergy (according to Canon 1 of the First Ecumenical Council, “If, being healthy, he castrates himself, such a one, even if he was numbered among the clergy, must be excluded”), so are those with tattoos. Especially if these tattoos cannot be hidden. How can a person with tattoos on his arms celebrate liturgy? And who will come to him for blessing?
This is our reasoning on the topic raised. And I would like to end with a call to evade the described evil with the words of the great Apostle Paul:
“What is the relationship between the temple of God and idols? For you are the temple of the living God, as God said: I will dwell in them and walk in them; and I will be their God, and they will be My people. Therefore, come out from among them and be separate, says the Lord, and do not touch the unclean; and I will receive you. And I will be a Father to you, and you will be My sons and daughters, says the Lord Almighty. Therefore, beloved, having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1).
