Orthodoxy and Interreligious Dialogue
31/12/2023 | Na stronie od 07/05/2024
Źródło: Platforma Czasopism Unwersytetu Opolskiego
Studia Oecumenica 29 (2023)
DOI: 10.25167/so.5125
s. 191–209
Adrian Boldișor
University of Craiova, Faculty of Theology, Romania
Orthodoxy and Interreligious Dialogue
Abstract
The interreligious dialogue has a very important place in all the meeting agendas from all over the world, regardless the topic addressed. Having a concrete dynamic, this kind of theological problematic follows the general spiritual movement of communities and their unresolved necessities. Although the interreligious dialogue has an old history, it de- veloped today on the basis of actual issues of violence and disagreements between peoples. Therefore, because religion has an essential place in the life of human communities from all over the world, the dialogue with people of other faiths and ideologies must be necessarily promoted. In this context, the Orthodox Church representatives participated at many meet- ings in the purpose to promote and sustain the interreligious dialogue, bringing in actuality their bi-millenaries theological experience, based on the Holy Scripture and Holy Tradition. From the orthodox point of view, the liberty is the greatest gift which God has given to man and also a free world cannot exist without love between people. This love has its fundament and purpose in the Holy Trinity.
Prawosławie i dialog międzyreligijny
Abstrakt
Dialog międzyreligijny zajmuje bardzo ważne miejsce w niemal wszystkich spotkaniach, niezależnie od poruszanego tematu. Mając swoją konkretną dynamikę, ta teologiczna prob- lematyka idzie w parze z ogólnym duchowym rozwojem różnych społeczności i ich aktu- alnymi potrzebami. Chociaż dialog międzyreligijny ma długą historię, współcześnie rozwi- nął się w związku z kwestiami przemocy i konfliktami między narodami. Ponieważ religia zajmuje istotne miejsce w życiu społeczności ludzkich na całym świecie, konieczną rzeczą staje się promowanie dialogu z ludźmi innych wyznań i ideologii. Dlatego przedstawiciele Kościoła prawosławnego uczestniczą w wielu spotkaniach mających na celu promowanie i podtrzymywanie dialogu międzyreligijnego, wnosząc weń swoje doświadczenie teolo- giczne, oparte na Piśmie Świętym i Świętej Tradycji. Z prawosławnego punktu widzenia wolność jest największym darem, jaki Bóg dał człowiekowi, a wolny świat nie może istnieć bez miłości między ludźmi. Miłość ta ma swój fundament i cel w Trójcy Świętej.
Introduction
In the world we live in, characterized by an increasing degree of insta- bility and uncertainty, gradual exclusion of religion from people’s lives has led, paradoxically, both to the rebirth of fundamentalisms, resulting into lo- cal, national and international religious conflicts, as well as to the phenome- non of “returning to God.”1 Some researchers, among whom a special place is held by Samuel Huntington2, connected these realities to what has become known as “the clash of civilizations” and to “the clash of religions”. Others saw religion as one of the sources that can promote peace and understanding between people. The conversation on the topic on the “return to religion” is hotter and hotter, but without reaching syncretism or the homogenization of the differences between religions. Thus, interreligious dialogue holds an important place.3 In this sense, the representatives of the Orthodox Churches have made import- ant contributions, starting from the specific way in which they live and relate to those of other faiths and ideologies. When addressing the issue of interreligious dialogue, the Orthodox start from The Holy Scripture and Holy Tradition, the two sources of divine Revelation. Such an approach makes possible both a tra- ditional and a modern Orthodox view on the relationship between Christianity and non-Christian old or new religions. The aim of this dialogue is not to create a world religion, but to promote collaboration between followers of the world’s religions, without giving up to their inherited faith. “It should here be stressed that dialogue that respects the religious principles and opinions of others does not imply syncretism (amalgamation) or blemishing of one’s faith. On the contrary, it demands substantial knowledge as well as the constant experience of one’s faith. None of the responsible Orthodox representatives participating in these in- terreligious encounters is favorably disposed to denying or diminishing his or her Orthodox identity or to compromising his or her Orthodox doctrine. After all, our substantial contribution is not compromise or silence, but serious and critical thought, and witness to the treasure of Orthodox tradition and theology at every given opportunity.”4
- 1 Chantal Delsol. 2021.La fin de la Chrétienté. Lʼinversion normative et le nouvel âge. Paris: Les Éditions du Cerf.
- 2 Samuel P. Huntington. 1993. “The Clash of Civilizations?”. Foreign Affairs 3 (72): 22-49; Samuel P. Huntington. 1996. The Clash of Civilizations and the Remaking of World Order. New York: Simon & Schuster.
- 3 See an analysis of the inrereligious dialogue in: Adrian Boldişor. 2015. Importanţă şi actua- litatea dialogului interreligios pentru lumea contemporană: istorie, perspective, soluții. Craiova: Mitropolia Olteniei; Adrian Boldișor. 2016. “Orthodoxy and Islam”. Studia Oecumenica 16: 401- 419; Adrian Boldișor. 2019. Ortodoxia ieri, azi, mâine. Teme intercreștine și interreligioase pentru secolul XXI. Craiova: Mitropolia Olteniei, 157–199. For an analysis of the Orthodox position towards the ecumenical movement in general, see: Doru Marcu. 2022.A Critical Analysis of the Theological Positions and Ecumenical Activity of Ion Bria (1929–2002). Craiova: Mitropolia Olteniei.
- 4 Anastasios Yannoulatos. 2021. Coexistence. Peace, Nature, Poverty, Terrorism, Values (Reli- gious Perspectives). Geneva: WCC Publications, 110.