I love you. I really do. And for the most part I love your work. Many of you have given me hope as a queer Orthodox Christian that not only is there a place for me in our tradition, but that our tradition is in fact very much about the sacrament of the human person, and the love that emerges when all of us, gay, bi, trans, and queer, live into Christ’s resurrection life. Your thoughtful, kind and luminous words rehabilitated church for me when I left the arid, rigid evangelicalism of my youth. You help me to stand strong in the face of the demagogues, the Orthodox fundamentalists, Byzantine imperialists, and all the people who seek to distort our beautiful faith in service of their own arrogance and fear of the other.
So I hope you know I appreciate you. And we need to talk about who you are, who we are, and where we’re going. We need to talk especially about the notion of respectability.
We are part of a conciliar tradition. What that means in the modern world is increasingly difficult to define, but I do feel that one of the strengths of our tradition is that we place a high value on consensus, contemplation, and harmonious accord before moving forward. This ethos has made us much more resistant* to splits and schisms, and has generally preserved a certain degree of humility among our leaders. That said, one of the things I feel we forget is that part of waiting for the Holy Spirit to “confirm” our councils and decisions as godly is that we need to step out in faith and give the Spirit something to work with. The Spirit did not tell the Apostles to stay in Jerusalem after they received the baptism by fire, but they heard the word of God to go to the ends of the Earth. We are still a part of that motion of bringing the good news to all people, and if we remain static then we are not doing our part to offer up the world for the life of the world to God.
Why am I talking about this? I’m saying it because I’m concerned that there is a tendency among Orthodox progressives to stagnate and balk at the work of faithful Christians (Orthodox and otherwise) who use more radical approaches to try and speak prophetic truth about God that we deeply need to hear. Nik Jovcic-Sas of Orthodox Provocateur carried an icon of the Theotokos with a rainbow halo gradient in a Pride parade in Belgrade, Serbia. This unsurprisingly sparked a conservative and fundamentalist backlash. More surprisingly to me, it sparked a progressive backlash. Many of you said that he was “profaning” the sacred icon by blending it with the rainbow. Some have even attacked Nik’s character and theology as being antithetical to Orthodoxy. I am troubled by our willingness to turn upon our own people. Would I have done a protest in the way Nik did? I don’t know. I’m not in touch with the Slavic Orthodox communities in the Old World. As a convert primarily running in American Greek circles, my witness to justice and inclusion will necessarily be shaped by the situation of my community. But given the long history of violence against LGBTQ+ people in Serbia and elsewhere, much of it sanctioned or even led by the Church, forgive me if I feel it’s a bit gauche to condemn someone who is clearly trying to witness to the love of Christ in a way that is very visible and frightening to the oppressive powers that be.
We may not agree with someone’s approach, but think of it this way. Radical activists are on the front lines of the fight we’re all engaged in, to make our church more clearly reflect the transformative love of the gospel. We don’t all have to be fighting on the front lines. There is much to be said for creating hospices for the wounded, for holding space within a more traditional understanding. But the forces that seek to oppress us don’t care whether we’re using their language or not. They will come for the Orthodox moderate who writes thinkpieces on re-evaluating the role of women in ministry and measured historical pieces on adelphopoiesis just as vehemently as they will attack the “Orthodox drag queen”. Look at what happened to Fr Robert Arida. Consider the backlash that Met. Kallistos Ware, a bishop, has received for what are really very mild critiques of the church’s pastoral approach to LGBTQ people.** Radicals create a space of freedom, liberation and hope we can all operate in. There are many gifts, but the same Spirit. Not all of us need to be doing what Nik is doing. But all of us need to come together and support especially those who are pushing and expanding the boundaries of what Orthodoxy can be. Those people make it safe for the rest of us to do our more introspective, thoughtful wrestling with the Truth. But if we force the radicals to conform to our ideas of what isn’t “rocking the boat”, we leave ourselves open to censure once those radicals are pushed out of the public eye. When it no longer is socially acceptable to make Pride icons or talk about the possibility of sanctity in, say, non-monogamous or non-marital relationships (for example)***, when no one will speak up for the radical, then the conservative bishops and hierarchs will begin to come down hard upon the moderate-progressive, and soon instead of the vibrant, multifaceted truth of Christ we will only have the cold voice of traditionalism, fundamentalism and idolatry.
I know my words may land harshly on some of us. I hope it’s clear that they are offered in a spirit of love, and exhortation to greater good works. We have all of us a part to play, but we need each other. I pray that we might all abide in God together, and never forget that we cannot truly make our church better unless we are willing to fight for the dignity and inclusion of all people, especially those whose ideas of church are more radical than our own.
Sincerely,
A Layman of the Eastern Church
*Though not immune, there are Orthodox splinter sects, whether we wish to acknowledge their existence or not
**This is not a call-out or a criticism of Met Kallistos’ remarks to the Wheel Journal. I really respect his willingness to speak out. I bring this up to call attention to the fact that he has suffered a disproportionate degree of backlash, and has likely avoided censorship primarily because of his high ecclesial rank. If even bishops aren’t safe, then what hope do priests or laity have if the space for prophetic critique is taken away?
***For the record, my own views on these matters are complicated. The point here is not to state an opinion one way or the other, but rather to say that these kinds of conversations can’t be silenced if we’re going to have a chance at surviving the onslaught of suppression, queerphobia, xenophobia and dead traditionalism. We may not agree with the answers that some of our siblings in Christ arrive at, but so long as they are pushing to make the Eucharistic assembly wider and more inclusive, it is imperative that we listen and come together.
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