Blasphemy at the Olympics: How should Orthodox Christians react?
There is no need to prove the obvious. However, many, including Orthodox Christians, began to justify it. So, how should it be understood, is silence an option, and what should be done?
At the opening ceremony of the Olympics in Paris, the organisers staged an anti-Christian performance, the most blasphemous part of which was a parody of the Last Supper. Specifically, it depicted Leonardo da Vinci’s biblical scene where instead of Jesus Christ they placed an anorexically-challenged woman in a crown with characters of non-traditional orientation posed as Christ’s apostles. On the table, instead of bread and wine, there was a man in blue swim trunks representing Dionysus, the god of wine and related excesses.
Everything seems to be clear and understandable: what it is, why it is, whom it is against. But then some unexpected reports began to appear from Orthodox media persons, who began to say that this is allegedly not a parody of Leonardo da Vinci's painting 'The Last Supper' but an image of another painting: 'The Feast of the Gods' by Jan van Bijlert. Therefore, they argue, there is nothing sacrilegious about this performance, according to Serhiy Shumilo. The media priest Oleksandr Klymenko supported him. Since it’s based on 'The Feast of the Gods', not 'The Last Supper', the parody supposedly does not concern Orthodox Christians. It seems that everything is fine, and there is no need to react or be outraged. However, the Olympic performance is a parody not just of the painting 'The Last Supper' but of the Last Supper itself. This is how it was intended and understood by everyone, both supporters and opponents of the performance, and those who are undecided. For analogy: a fascist salute in a public place is always a fascist salute, regardless of attempts to convince that it’s just an arm extended at a 45-degree angle.
What was shown at the Olympic opening was undoubtedly a slap in the face to all Christians. It doesn’t matter which painting was used. Pretending it doesn’t concern us, that it’s not about Christianity and the Last Supper is like turning away when hooligans beat up a child on the street, and we lack the strength and courage to protect him. What would those who argue “you misunderstood” say if someone publicly insulted their own mother without mentioning her name? Everyone would clearly understand that the insult was directed at her. How would they react? Would they say it’s not their mother because her surname wasn’t mentioned? Would they pretend that there’s another woman who fits the description?
Thus, the Olympic performance is a blasphemous anti-Christian act. What’s next? Can we remain silent? Those who support this viewpoint might have the following arguments. First, they might say: I don’t follow the Olympics (just like the Eurovision), I’m not interested in it, and it doesn’t concern me. Second, they might argue that it’s not worth giving it much importance, discussing it, and thereby drawing attention to it. It’s better to ignore it, and it will soon be forgotten. Third, they might say: what can I do? It happened, and it cannot be changed. Besides, we live in a post-Christian era, so why be surprised if we are surrounded by paganism and associated immorality?
In the early centuries, Christians were also surrounded by paganism. Pagan shrines, where sacrifices were made, were located near Christian homes. Christians walked by, saw all this, but did not participate in it. They remained Christians, and pagan events did not affect them. However, there were times when a person was put in front of an idol and forced to participate in a sacrifice. At such moments, he could no longer be indifferent. He had to express his stance: either participate and thus renounce Christianity or declare his disagreement, profess Christianity in the face of persecution and even death.
We live in the era of information technology, in a media age. Whereas previously, many significant events were unknown to most people, now information becomes available almost instantly. It’s no longer possible to claim ignorance or that something passed by unnoticed. Today, Christians more frequently find themselves in situations where they cannot ignore and pretend that what is happening does not concern them. We are now more often faced with situations where we must clearly and unequivocally express our stance on significant events.
What happened at the Olympics is exactly the case. Christians were put in the face of a blasphemous mockery of the most sacred, the Eucharist. Ignoring it is not an option; we need to express our position on this. Therefore, silence is not acceptable.
If we are not to remain silent, what should be done? It seems that in this situation, we can be guided by the words of Saint Paul, who in his Epistle to the Ephesians says: “...take no part in the unfruitful works of darkness, but instead expose them” (Eph 5:11). How can this directive be applied to the current situation?
First, we must fully realise that the performance at the Olympic opening was not a mistake, a regrettable misunderstanding or a foolish blunder, where the organisers didn’t think it would offend anyone. It was a deliberate, conscious, and targeted mockery of Christianity. It is a “final farewell” to Jesus Christ. It is precisely the “unfruitful works of darkness” that St Paul speaks of.
The organisers of the Olympics used the opening ceremony as a platform to publicly and loudly mock the Lord Jesus Christ, sending a signal to Christians and to all humanity. The Olympic Games occur every four years. It is an event that the entire world watches. It is a very high platform, even higher than the podium of the UN General Assembly. Everything said from this platform becomes known to all humanity. In this case, a blasphemous mockery of the most sacred thing for a Christian, the Eucharist, was expressed. This needs to be understood in this way, and conclusions should be drawn from this understanding.
Secondly, one must exclude one’s own participation in it, whether direct or indirect. However, it is harder to specify how this should manifest itself. Should athletes withdraw from the competitions? Should viewers turn off their TVs and not watch? Should they not support their teams? Or should they limit themselves to ignoring the closing ceremony of the Olympics? Probably, everyone should act according to their conscience.
St Paul wrote to the Corinthians: “I wrote to you in my letter not to associate with sexually immoral people – not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters; since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard or swindler—not even to eat with such a one” (1 Cor. 5:9-11). As St John Chrysostom wrote in his commentary on these words, if Christians were to sever all relations with sinners, it would mean they would have to “seek another universe”. However, in the interpretations of the holy fathers, there is a thought that one should strive to minimize interaction with those who commit iniquities.
Thirdly, one must rebuke. But how to fulfill this command of St Paul in the situation? St Theophan the Recluse lived about 150 years before us, but his understanding of St Paul’s words can serve as a concrete guide for us. Notably, St Theophan was also not a proponent of silence. “But he says: do not associate, for one can, without doing evil oneself, become guilty of another’s evil through participation in their deeds. How? When in any way there is agreement with the evil deeds of others. There are many cases of this. The last limit is if you see, hear, or know and remain silent. This is what the Apostle takes into account and says: do not be silent but rebuke,” he wrote in his commentary on St Paul’s words.
Many holy fathers said that St Paul prescribes rebuke only for those who excel in virtue. For example, St Jerome said: “To rebuke others is a matter of great importance. It can be performed only by one who is not subject to the following reproach: ‘You hypocrite, first remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye’” (Luke 6:42). From this, it follows that rebuke can only come from one who does not rebuke himself (by conscience). St Theophan also says: “This applies only to perfect Christians, which is the subject of the Apostle’s discourse.” However, who can call themselves perfect? According to the teachings of the holy fathers, the more perfect a person becomes, the more they see themselves as sinful. So, no one can rebuke? But this is not the case.
There are people who are supposed to rebuke “by office”. These are individuals endowed with authority, both secular and especially spiritual. They should not remain silent as they represent Christian denominations. Their silence is surprising. There has been no reaction from the Pope, who claims leadership in the Church, regarding the blasphemy during the Olympic opening. The heads of the Local Orthodox Churches are also mostly silent. This is inexplicable and distressing. Commercial organisations are withdrawing their advertisements from the Olympics, Elon Musk is protesting, and even some Islamic states are calling in French ambassadors because, in Islam, Jesus Christ (Isa) is honoured as a prophet. Does it appear that they care and we, Christians, are fine with it?
There is also another category of people who should not remain silent. These are opinion leader – people with a million-strong audience of followers, whose opinions are listent to. Their influence on the minds of millions (or even thousands) obliges them to express their position.
However, there is a form of rebuke that is accessible to everyone. "But anyone can – disagree with those who do wrong, not approve of them, and not even jokingly speak condescendingly about the evil; even a single rebuke can say a lot. Public rebuke is rebuking by the light of deeds. <…> One must firmly stand in Christian principles of life and, by shining light on the surrounding darkness of deeds, rebuke them,” writes St Theophan the Recluse. These words indicate that everyone can, in specific life situations—conversations, meetings, speeches, and so forth – demonstrate their stance towards these "unfruitful works of darkness".
In any case, what happened at the Olympics is a test, a kind of examination, a measure of public and governmental reaction Further events will unfold in the light of how we pass this test, how we pass this exam, what we say in the face of blatant blasphemy.
