It should go without saying that the current COVID-19 crisis combined with challenging social issues and a contentious political environment is a time for prayerful and meaningful pastoral guidance. We have seen many of our Orthodox hierarchs, leaders, and theologians engage with the challenging issues of our time, both with sincere and substantive reflection as well as guidance from the foundation of our faith in God and our calling to be witnesses of the Gospel.
One timely example has been the publication of For the Life of the World: Toward a Social Ethos of the Orthodox Church. Within this document is the reminder that as Christians we are called to be engaged with the world in which we live—to be aware of the needs of those around us, to act in love with sacrifice, and to demonstrate the power of grace through our faith in God. Addressing engagement with some of the greatest needs in our world the authors state:
As I sit holding and examining the print of the famous painting “The Last Meeting of Lee & Jackson” by E.B.D. Julio, I reflect on my own racism and prejudices that I grew up with as a Southerner. I feel as Wendell Berry wrote about, The Hidden Wound, inside me and the South, the hidden wound of racism. In this piece I would like to make my confession of how being raised in the South influenced me and other Southerners.
Being raised in the South, I became entrenched in the racist heritage of the South and beholden to the religion of the Lost Cause. I did not know or think of myself as a racist, for I had African American friends and colleagues. But deep inside me was the hidden wound that goes unnoticed by many Americans.
It is encouraging to see young scholars and emerging Greek Orthodox leaders entering the conversation about anti-racism. In a posting in this forum, Nikolaos Piperis and Stavros Piperis, scholars at the Creighton University School of Law and Youth Directors at St. John the Baptist Greek Orthodox Church in Omaha, Nebraska, contribute to the discussion from asociopsychological perspective:theysingle out fear as a key variable explaining the Southern Greek-American reticence to openly side with the Civil Rights movement en masse.
Their position connects social psychology, immigrant material realities, and the violence of white supremacy. The immigrants’ public support of the Southern anti-racist movement, they point out, would have meant risking one’s business and endangering one’s personal and family life. “These Greeks feared their businesses would be blacklisted, their windows shattered by bricks or their loved ones killed,” they write. The authors designate the inhumane cruelty of Southern segregationism as terrorism, asking that our critique acknowledges the Greek-American predicament under Jim Crow terror. Were we in their position, would we have risked the destruction of our hard-acquired possessions? This angle of seeing the issue makes those who did defy Southern racism but also racial injustices elsewhere all the more laudable.
Shaun King, civil rights activist and founder of Real Justice PAC, stirred up controversy this past week by tweeting that images of “white Jesus” should be torn down and trashed. “They are a form of white supremacy,” he opined. “Always have been. In the Bible, when the family of Jesus wanted to hide, and blend in, guess where they went? [sic] EGYPT! Not Denmark. Tear them down.” He followed this, er, trenchant observation with a follow-up tweet: “All murals and stained glass windows of white Jesus, and his European mother, and their white friends should also come down. They are a gross form white supremacy. [sic] Created as tools of oppression. White propaganda. They should all come down.”
Needless to say, there was backlash and King’s call to iconoclasm won relatively little support. Later still, King claimed that within the first twelve hours after his tweets, he received 20 death threats in reaction, proving (as he said) “his point.”