The Moralist International analyzes the role of the Russian Orthodox Church and the Russian state …
In the Roman Catholic tradition, there is a word for the transformative interaction between religion and secular modernity: aggiornamento. It was used by Pope John XXIII in 1959 during his announcement of the Second Vatican Council and signified the future Council’s desire to make Catholicism catch up with the spirit of the age. This historical context has determined the meaning of aggiornamento until today: the religious-secular interaction encapsulated in the term is interpreted as one of modernizing and opening up to the secular, liberal, and democratic order. The analysis in this book shows that there is also a second option: aggiornamento in the direction of conservatism. This second option is often dismissed in the literature as fundamentalism, but the concept of fundamentalism functions like blinders: it dismisses religious conservative positions as reactive, antimodernist, and obscurantist resistance to the progressive march of liberal modernity. In the case of Russian Orthodoxy, such a perspective blinds the observer to the novelty of Russian social conservatism.
— The Moralist International by Kristina Stoeckl, Dmitry Uzlaner (Page 8)
Hmmm, the authors admit to the obvious modernism of both movements, yet they choose not to stress the importance of the fact that both these -isms conduct secularization, making it core to Church’s way of communicating with the world, experiencing God as another secular being (like nation-state, or citizenship, or the right’s discourse—but lesser to all those). Modernized (even with social conservatism) means secular.