An Interview with Bishop Songulashvili
Bishop Malkhaz Songulashvili speaks with me about the political climate in the Republic of Georgia and the religious imperative to resist injustice.
I interviewed Bishop Malkhaz Songulashvili last week who leads the Peace Cathedral in Tbilisi, Georgia. I previously wrote about a documentary that featured him and his community. We spoke about what is means to protest unjust governments.
AG: Can you tell me about the current political/religious climate in Georgia?
MS: Georgia is currently experiencing a time of uncertainty and fear. The climate: The political climate is cloudy, murky and bleak. In such circumstances, it can feel as though the world has become utterly dark, with no sunlight breaking through the clouds. However, there is hope that the sun shines beyond those clouds, and eventually, we will witness the beautiful rays of truth and justice.
The political reality in Georgia can only be described as complete madness, with potentially disastrous consequences for those in power. For over 90 days, the people have been passionately protesting the rigged elections that took place on 26th October. More specifically, these elections were manipulated at every stage—before, during, and after the voting process.
Our protests extend beyond the immediate electoral concerns; we are united in our opposition to the government's decision to stall the process of European Union integration. These peaceful demonstrations, which embody the citizens' aspirations for democracy and accountability, have unfortunately been met with an alarming response from the authorities. We have witnessed police brutality, including excessive force against unarmed protesters, as well as mass arrests of political activists who merely seek to express their discontent.
Furthermore, the government has introduced new laws aimed at restricting civil liberties, further undermining the basic rights of citizens to assemble, speak, and advocate for change. This increasingly repressive atmosphere has only served to galvanize our resolve, as the people of Georgia continue to stand firm in their pursuit of justice, freedom, and a future aligned with European values.
The citizens of Georgia are deeply disillusioned with the political process. The authorities are blind to the suffering of the people and their longing for freedom, democracy, and justice, as well as enduring peace. The authorities fail to hear the voices of the country’s citizens, especially the youth who were born and raised in a free Georgia after the breakup of the Soviet Union. This is the best generation we have ever had: well-read, well-educated, sharp, creative, and hard-working.
Any nation would be immensely proud of them, yet it is our own government that seeks to suppress, arrest, torture, and abuse them. They want the young people to feel disheartened and to lose faith in their own country, leading to a brain drain. This is something we cannot afford to happen, as we are a small nation with just over three million inhabitants.
As for religion, the climate is even more frustrating. The leaders of the majority religions prefer to remain silent at best, or even directly support tyranny at worst. This is heartbreaking, but it is not new. Religions often fail both people and God when they choose political expediency over allegiance to faith, regardless of the religion. However, there are leaders from smaller churches and religious groups (Christians, Muslims, Jews) who wholeheartedly support the people and actively participate in the protests, standing with the citizens rather than doing what the authorities would prefer
AG: Is there anything concerned Americans or faith communities can do to support you and the people of Georgia right now?
MS: Well, this is a very, very good question. Actually, I find it fascinating. Something I've been doing for the last few years is translating the Bible into modern Georgian. It's a meaning-based Bible translation. Now we were doing all this meaning-based translation before this protest started, and I was translating the book, which is not a terribly conspicuous book among the Old Testament—what we call the Old Testament—It's a book of Nehemiah.
And in this book of Nehemiah. These people Israelites returned from Babylonian captivity and decided to rebuild the city of Jerusalem. These various tribes and families divide the city into sections and each family is responsible for the construction or rebuilding of the city.
Then Nehemiah says that if you are attacked while we are constructing and rebuilding the city and you hear trumpet blowing, all of us have to come together and defend the reconstruction of the city rebuilding of the city.
I think this is a trumpet moment for us.
For on your side of the ocean and on our side we need to blow the trumpet, to come together to salvage freedom, salvage human dignity because something that is very conspicuous on either side of the divide.
We are dealing with the incredible growth of ego—egocentrism. And this egocentrism is ruthless and ready to sacrifice to the ego everything that has been. This is what I would like to tell my American siblings that this is a trumpet time. We need to come together, and we need to work together to reconstruct not the city of Jerusalem, but to reconstruct, rebuild democracy, rebuild moral high ground, rebuild the compassion and empathy that has been evaporating...We are living in the time when all moral high grounds are gone, and therefore when it is dark then even the small light can be meaningful.
This is the time for us to come together and have a have a sort of united voice against bigotry, against egocentrism, and against tribalism that has been imposed on all of us. So that would be my message. Let us pray together and by praying I mean doing something to alter things. This is our chance for people who see ourselves as being followers of Jesus.
And if you are followers of Jesus let us show it. Let us demonstrate it in showing solidarity to each and every member of the society and the world that has been sidelined, persecuted and not what they have done, but who they are and I think this is a time for us to forge our new identity as human beings, as Christians, as people of religion.
AG: How do you understand the role of religious communities in the public square?
MS: The role of religious communities is to stand where people are struggling for peace, freedom, and justice. I cannot think of any religion that encourages its followers to withdraw from public life, becoming engaged only in trivial political games or pseudo-religious pietism, isolating themselves from what is happening around them.
Jesus must have foreseen the dangers associated with his followers becoming a reclusive religious community, which may have prompted him to declare to his disciples, "You are the salt of the earth" (Matthew 5:13-16). This verse could easily be paraphrased as "You are the salt in the public square."
Jesus' words carry a sharp and provocative message: "If salt has lost its taste, how can its saltiness be restored? It is no longer good for anything." This statement highlights the essential role that his followers must play in the world; if they become ineffective or disengaged, they lose their purpose.
I should echo Jesus in saying that, as followers of Christ, we cannot afford to be good for nothing, especially if we align ourselves with tyrannical forces that promote heartlessness and ruthlessness. It is imperative that we actively engage in the world around us, standing firmly against oppression, advocating for justice, and embodying the compassion that our faith calls us to uphold. Our presence and actions should serve as a vital counterbalance to the forces of evil, reflecting the transformative power of God’s love in every corner of our society.
Perhaps Muslims, Christians, Jews, and others should engage more deeply with our own scriptures and move beyond bickering over 'clubbing' verses from these sacred texts.
AG: What is the relationship between faith and protest?
MS: The protest against injustice, lies, and the interests of oligarchs who wish to both govern and own the country and its resources is clearly political. So too is the Gospel of the Lord. Every time we celebrate the Eucharist—which is commonly known in Western Protestantism as the Lord's Supper—we affirm the Christian Gospel, which proclaims the kingdom of God here and now: a kingdom of peace, justice, and joy. Every time a Christian prays the Our Father, they make a political statement by asking, “Thy kingdom come!” This indicates that we are not content with the current rule of our planet. The prayer becomes even more political when it states, “Thy will be done on earth as it is in heaven.” This expresses our desire for the will of God to prevail on Earth, rather than the will of oligarchs or feeble politicians. The prayer calls for God’s rule to manifest on this planet. How much more political can it be? Yet, the Gospel is not politically partisan; its loyalty lies with the God of unconditional love, compassion, empathy, and acceptance.
When people of faith protest against injustice in their country, they do so not on behalf of a particular political party, but for the sake of God’s kingdom, which is to come and already exists in the hearts of those who are committed to it.
AG: What does effective religious protest look like in Georgia? What does success/failure look like?
MS: If we agree that the struggle for freedom involves fostering the kingdom of God among us, then the entire protest becomes inherently religious. Many of those protesting are deeply religious individuals. Regrettably, they are often left protesting without the support of the clergy from their own religious groups. This should be a moment not of judgment towards those who stand aside, but rather a source of sadness for their failure to lead their congregations in the struggle against injustice. While some clergy members do participate, they are few and far between, and their courage and determination deserve recognition. It is imperative to affirm that without the audacity to fight for justice and peace, religious leaders deprive themselves of the moral authority to lead.
Even if we ultimately fail to achieve justice—if we are unable to free political prisoners, fail to organize new elections, or fail to dismantle tyranny—there is still much to be proud of. We have witnessed the people of Georgia coming together in a way that is unprecedented. Never before have we been so united: minorities and majorities, young and old, rural and urban residents, men and women, LGBTQ+ individuals alongside their allies, religious and non-religious alike.
We have seen people marching together, both in solidarity and within distinct groups. There have been marches by religious leaders (led by the clergy of the Peaec Cathedral) — one of the first groups to take a stand—followed by marches of artists, musicians, doctors, university professors, food industry workers, grandparents, and grandchildren. This diverse coalition embodies the spirit of the old Georgian maxim "ძალა ერთობაშია" (dzala ertobashia), which translates to "Strength is in Unity."
This maxim has its roots in Georgia's socio-political context and is closely associated with the belief that a united community is far more resilient and capable of overcoming challenges than individuals acting alone. It is essential to recognize that Georgians are not the only ones who understand the importance of unity; this principle resonates with broader themes found in cultures around the world, emphasizing cooperation and collective strength as pathways to achieving success.
Now is the time for all people of goodwill to unite in restoring sanity to this chaotic world. The challenges we face may be daunting, but our collective efforts can pave the way for a brighter future. Together, we can stand firm against tyranny and strive for the justice and freedom that all individuals deserve.
AG: We live in such a polarized world that it's like a 50-50 coin flip it feels like for most things. What do you think is the biggest challenge to that togetherness—to that unity?
MS: Well, the main issue is rampant individualism. Of course, the individual is very important and this is something that is to be treasured and cared for. But we need to have a balance between individual responsibility to ourselves, our own community, and responsibility to the wider community.
This is where I see the main danger. We are too individualistic, too concentrated on our own issues, and failing to see suffering beyond our boundaries, beyond our bubble, as it were. And this is something we need to rediscover. The importance is that when somebody is suffering, that suffering is ours, it belongs to us, and we need to share, feel, and react to this suffering.
AG: How have you observed the recent election of Donald Trump? What advice do you have for US faith communities concerned about the direction of their government?
MS: The arrival of the new administration in the USA has been felt not only in Georgia but across the globe. Due to executive orders, many of those who have been working to strengthen civil society have been undermined. Consequently, the opportunities for building a sustainable democracy have been diminished.
Who am I to advise US faith communities?! I am a bishop of a very small church in an equally small country. However, being small does not mean being weak or powerless. I can only share our experience, as our church has endured pressure since its inception over 150 years ago.
And this is what we have learned: when we are confronted by various forms of ugliness, we respond with projects of beauty. We believe that ugliness can only be defeated by beauty, and this approach proves effective. That is why the Evangelical Baptist Church of Georgia, especially its Peace Cathedral, has been promoting a theology of beauty as our response to the tyranny and hatred that characterize these bleak times.
I believe that challenges often present themselves as opportunities in disguise. Therefore, this is an important moment for US faith communities to revisit and rejuvenate their commitment to freedom, justice, and compassion—values that are among the most precious in our lives and yet, all too often, taken for granted.
The truth is that every generation must fight for its freedom; we should never lose sight of this necessity, nor should we grow complacent.
To each and every person of any faith, or none at all, I say: fear not! Light is stronger than darkness, love is more powerful than hatred, and compassion triumphs over prejudice. We will overcome this bleak time, and when we do, we will emerge stronger than before.
There is something I would like to share with you:
These days, since the protests began in Tbilisi, I have been reflecting on Ali Shariati, the renowned Iranian sociologist and revolutionary thinker who was known for his critiques of both traditional religious thought and contemporary political oppression. A friend of mine and I once translated a little book by him titled Yea, Brother! That’s the Way It Was! In this book, Shariati examines the historical tyranny of the Pharaohs and the nameless slaves who toiled to construct the monumental structures of ancient Egypt.
Shariati draws striking parallels between this ancient oppression and modern forms of tyranny, suggesting that while contemporary tyrants may not wield physical whips to exert control, they employ far more insidious means of coercion and domination. This reflection resonates profoundly with our current time.
The God we believe in has previously liberated a people—in this case, the children of Jacob—from the shackles of slavery in Egypt. We must hold on to the hope that He/She is equally capable of liberating us from today’s contemporary pharaohs and oppressors, whoever they may be.
According to the Hebrew Scriptures—often unfairly referred to as the Old Testament—God identifies Himself /Herself as a liberator. He proudly affirms this virtue in the very first commandment, stating: "I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery" (Exodus 20:2).
This affirmation illustrates that our individual and collective liberty is a matter of God's profound concern. It is a reminder that the sacred texts not only recount historical events but also inspire us to understand our struggles for freedom in a contemporary context. In a world still riddled with oppression, we can take solace in the knowledge that the fight for justice and liberation is a sacred journey, one that is deeply rooted in the values of faith and the pursuit of dignity for all human beings.
AG: I love your theology of beauty. I think this way in which Peace Cathedral thinks about beauty and a kind of the aesthetic of the local church is so important. What is the measuring stick of beauty?
MS: Right well, beauty does not have only one angle. Aesthetic is only one of the many angles beauty has. There is a beauty of art; beauty of music; beauty of literature; beauty of human relationships; beauty of compassion; beauty of acceptance. So these are all beauties that we need to bring together and draw from…as we find ourselves on the battlefield.
CS Lewis had this image which maybe I don't know whether it is pertinent now. But he saw this world being occupied by bigotry—by indifference. He also saw Christians as being partisans, like partisans in the forest. They come together in churches or in religious places, get charged, enthused, inspired, and then go out and help the world to be liberated from bigotry.
So I think this is something that I find very important for us to be mindful of. I see beauty as multifaceted, not just aesthetic is very important. It's a sort of Litmus paper. If you do not have aesthetic dimensions, or beauty of liturgy or beauty of prayer, then you're suffering. Your theology is suffering. You, being human, are suffering because you can't celebrate this fullness of humanity. God has created human beings as beautiful, and the world is beautiful. We need of course, we need the eyes of the beholder who can see the beauty, but beauty can be seen everywhere, in our relations to plants or the planet, for that matter, or animals and birds, the climate. Also masterpieces that have been created by artists of the Renaissance, or famous Muslim architects, or incredible Persian poets. This is all about beauty.
In some sense, I find it extremely beautiful and meaningful about Christian theology that it does not claim to have full knowledge of God, which is often forgotten in the family of monotheistic religions. But once you realize that we only can see and experience a segment of God, then we can be humble.
First of all, we cannot insist that we have the true religious choice on our side— we have to make everybody like us; everybody has to be evangelical, everybody has to be heterosexual, everybody has to be so. This is humility that we can learn from this theology of the unknowable God and God can be known and discovered in the creation, in the places where we expect to see God least, in the tribal cultures, in music, in, you know.cinematography, whatever. So here, this is what we mean by theology of beauty, because it has to sustain us.
Well, I think we are too much tied to material well-being to comfort and God is not to be found in the comfort it is beyond the comfort zone. I think that is also very important, that if we want to grow as humanity or individuals, we need to go beyond our comfort zone. I think it is very important to explore God in diversity, and especially in beauty and in otherness.
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