GREEK ORTHODOX YOUTH OF AMERICA 937

as the Greek Orthodox Youth of America volunteer time to serve as
tutors or big brothers and sisters to the youth of the ghetto. One of
the great curses of segregated society is the isolation of peoples. The
absence of intellectual and social contact explains to a great extent
the absence of understanding. Individuals, not government, must fill
this vacuum.

Government's role should be limited to securing the opportunity
for individual fulfillment, to making it not only possible but profit-
able for private individuals and private enterprise to invest their
time and money in diversified human renewal projects from job
training to low cost housing. Government's role also extends to as-
suming that lawful avenues of redress are accessible to the citizens
of the ghetto, to securing the peace and assuring the swift administra-
tion of justice.

But the individual not government is the focal point of the new
orthodoxy. The individual is the first line of defense in our war
against violence. It is not up to the Federal Communications Com-
mission but to individual parents to monitor television programs.
No system is more responsive to public opinion than private enter-
prise. If enough people refuse to watch programs depicting violence,
sponsors will quickly switch to more intelligent and equally amusing
fare.

In the same vein, it is not enough to bemoan the Supreme Court
decision banning prayer in the public schools; faith and spiritual
values begin in the home. Nor is discipline in the province of the
school or the court, but of the home.

Finally, the new orthodoxy provides bedrock principle as the answer
to anxiety and violence. History shows that while violence will sur-
vive repression and thrive on appeasement, it will dash itself to pieces
on the rocks of principle.

One of the prime contributors to our age of anxiety is the insidious
relativism that has crept into our thinking. Relativism is epitomized
by the agonizing of a police officer who couldn't bring himself to
kill a looter over a pair of shoes, or the youngster contemplating
whether he will serve as a soldier in what he considers an unjust
war. But where does this line of reasoning end? Do you kill a thief
over a pair of boots? — a diamond ring? When a person is looting
another's property, can his depth of involvement be measured by the
monetary or material value of his loot? What war is ultimately,
totally just? Would it have been unjust for the United States to