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EASTERN ORTHODOX THEOLOGICAL AND ECCLESIOLOGICAL THOUGHT ON ISLAM
AND CHRISTIAN-MUSLIM RELATIONS IN THE CONTEMPORARY WORLD (1975-2008)
by ANDREW MARTIN SHARP
A thesis submitted to
The University of Birmingham
for the degree of
DOCTOR OF PHILOSOPHY
Department of Theology and Religion
College of Arts and Law
The University of Birmingham
February 2010
https://etheses.bham.ac.uk/id/eprint/854/1/Sharp10PhD.pdf
стр. 87 / 92 pdf
STATEMENTS BY INDIVIDUALS CONCERNING ISLAM
There have been several Orthodox hierarchs who have been particularly outspoken in their views about the common bonds between Orthodox Christians and Muslims. Two of these individuals, Archbishop Anastasios of Albania and Metropolitan Georges of Mount Lebanon, were quoted several times in the previous chapter and will appear later in this chapter as well. They were leaders among Orthodox Christians in the ecumenical movement and inter-religious encounters during the last quarter of the twentieth century and their work in these areas, though in somewhat different contexts and settings, has continued into the twenty-first century.
During the period of 1975-2001, two other individuals stand out because of their open-minded and outspoken views on Islam: Patriarch Parthenios of Alexandria (†1996) and Bartholomew I, Ecumenical Patriarch of the Orthodox Church. One can argue that because of the public and elevated nature of their positions as patriarchs in a line of succession that goes back to the original apostles of the Church, their opinions are especially authoritative with regard to what could be considered an ‘Orthodox position on Islam.’172
Patriarch Parthenios made numerous public statements in a variety of contexts about Islam and Muslims. Having lived side-by-side with Muslims his entire life, his comments seemed grounded as much in personal experience as they were in theological conviction. He was known particularly for being open and direct about his views towards Islam, and other religions for that matter. For example, in one statement he said that:
"The prophet Muhammad is an apostle. He is a man of God, who worked for the Kingdom of God and created Islam, a religion to which belong one billion people…. Our God is the Father of all men, even of the Muslims and Buddhists. I believe that God loves the Muslims and the Buddhists…. When I speak against Islam or Buddhism, then I am not found in agreement with God…. My God is the God of other men also. He is not only God for the Orthodox. This is my position."173
There is no distinction here between the God of Christians and the God of Muslims, nor is there any question about whether Muhammad was an inspired servant of God. Patriarch Parthenios makes it quite clear that he not only believes Muhammad to have been inspired, but also an “apostle.” This is quite a statement, and it is in sharp contrast with much of the polemical literature from the Byzantine period, which often presented Muhammad as a hedonist and servant of the antichrist.174 Even in the age of ecumenical gentility and inter-religious politesse, few Orthodox leaders of such stature have been willing to go as far as Patriarch Parthenios in extending the hand of friendship to Muslims.
Patriarch Parthenios was a devoted advocate of dialogue between Christians and Muslims. He asserted that this was particularly incumbent upon Orthodox Christians because of their long history of living side-by-side with Muslims. He articulated his position on this quite well, for example, in an interview with the Paris based Service Orthodoxe de Presse:
"Islam has a variety of aspects. For me, the question of knowing whether Islam is or is not an inspired religion does not present itself - it is, of course, inspired. It is a religion subsisting for centuries and, for us Middle Eastern Christians, omnipresent. We have lived, and are still living, alongside Islam for centuries, and we must work together…. The Muslims are monotheistic: they believe in one God. That is a fundamental fact that gives one courage for the dialogue. And for us who is Mahomet? Did he act contrary to God’s will? Mahomet is a man of God who made the desert Arabs believe in one God, capable of praying, fasting, loving their neighbor and working for good…. The only thing we have to do - and, historically speaking, we have done so on quite a few occasions - is to talk with Islam, to start up a dialogue…we know the Muslims and they too know us. Let us work, without fanaticism, with love and faith in truth."175
In contrast to the image that is so often depicted of the relationship between Christians and Muslims throughout history, Patriarch Parthenios paints a very different picture here. He reminds those who will listen that there is a long tradition - in at least one rather important region of the Orthodox world - of living in peace with Muslims, talking with and listening to them on key areas of religious belief and practice, and working together to build a more just and humane world. Clearly, Patriarch Parthenios saw his own ministry as a continuation of the respect and dialogue between Muslims and Orthodox Christians of previous generations in the Middle East, from the time Islam came on the scene in Arabia in the 6th century of the Common Era.
Patriarch Parthenios spoke with fervor when he called for dialogue and continual improvement in relations between Orthodox Christians and Muslims. His views and his words, however, seemed to be informed by more than just theological conviction and/or a fidelity to a long-standing tradition. One statement, perhaps more than any other, gives a good indication that Patriarch Parthenios’ attitudes were formed at least to some extent from his personal encounters with Muslims. In April of 1994, he delivered an address to a synod of Roman Catholic bishops (“The African Synod”) during session 6 of their so-called Special Assembly for Africa. In his speech, he encouraged the Pope and the synod of bishops to, “be in touch, in dialogue with the people of Islam.” He reasoned that:
"The people of Islam believe in one God. In the Holy Koran we read about our Lord, and his mother, the Virgin. The whole of North Africa belongs to the Arabs of Islam and we Christians meet them throughout Africa. We have to live with them, in dialogue, in peace. We must be together and to witness our Lord to them. I speak as an African, as an African Orthodox Christian. I was born in Africa. I remember as a little boy seeing the people of Islam praying in a small room, every day, in the basement of my house. They pray to one God. I have lived all my life in Africa with Islam. I love the people of Islam."176
Patriarch Parthenios clearly had an intimate and long-standing relationship with Islam, extending back to his formative years as a young child. His experiences living side-by-side with Muslims and worshipping in close proximity to them must have been positive ones. Such experiences have not been uncommon among the Orthodox Christians in the Middle East and portions of Africa and this continues to be the case to the present day.
https://artemiy1729.livejournal.com/299947.html
Поискал цитаты..
EASTERN ORTHODOX THEOLOGICAL AND ECCLESIOLOGICAL THOUGHT ON ISLAM
AND CHRISTIAN-MUSLIM RELATIONS IN THE CONTEMPORARY WORLD (1975-2008)
by ANDREW MARTIN SHARP
A thesis submitted to
The University of Birmingham
for the degree of
DOCTOR OF PHILOSOPHY
Department of Theology and Religion
College of Arts and Law
The University of Birmingham
February 2010
https://etheses.bham.ac.uk/id/eprint/854/1/Sharp10PhD.pdf
стр. 87 / 92 pdf
STATEMENTS BY INDIVIDUALS CONCERNING ISLAM
There have been several Orthodox hierarchs who have been particularly outspoken in their views about the common bonds between Orthodox Christians and Muslims. Two of these individuals, Archbishop Anastasios of Albania and Metropolitan Georges of Mount Lebanon, were quoted several times in the previous chapter and will appear later in this chapter as well. They were leaders among Orthodox Christians in the ecumenical movement and inter-religious encounters during the last quarter of the twentieth century and their work in these areas, though in somewhat different contexts and settings, has continued into the twenty-first century.
During the period of 1975-2001, two other individuals stand out because of their open-minded and outspoken views on Islam: Patriarch Parthenios of Alexandria (†1996) and Bartholomew I, Ecumenical Patriarch of the Orthodox Church. One can argue that because of the public and elevated nature of their positions as patriarchs in a line of succession that goes back to the original apostles of the Church, their opinions are especially authoritative with regard to what could be considered an ‘Orthodox position on Islam.’172
Patriarch Parthenios made numerous public statements in a variety of contexts about Islam and Muslims. Having lived side-by-side with Muslims his entire life, his comments seemed grounded as much in personal experience as they were in theological conviction. He was known particularly for being open and direct about his views towards Islam, and other religions for that matter. For example, in one statement he said that:
"The prophet Muhammad is an apostle. He is a man of God, who worked for the Kingdom of God and created Islam, a religion to which belong one billion people…. Our God is the Father of all men, even of the Muslims and Buddhists. I believe that God loves the Muslims and the Buddhists…. When I speak against Islam or Buddhism, then I am not found in agreement with God…. My God is the God of other men also. He is not only God for the Orthodox. This is my position."173
There is no distinction here between the God of Christians and the God of Muslims, nor is there any question about whether Muhammad was an inspired servant of God. Patriarch Parthenios makes it quite clear that he not only believes Muhammad to have been inspired, but also an “apostle.” This is quite a statement, and it is in sharp contrast with much of the polemical literature from the Byzantine period, which often presented Muhammad as a hedonist and servant of the antichrist.174 Even in the age of ecumenical gentility and inter-religious politesse, few Orthodox leaders of such stature have been willing to go as far as Patriarch Parthenios in extending the hand of friendship to Muslims.
Patriarch Parthenios was a devoted advocate of dialogue between Christians and Muslims. He asserted that this was particularly incumbent upon Orthodox Christians because of their long history of living side-by-side with Muslims. He articulated his position on this quite well, for example, in an interview with the Paris based Service Orthodoxe de Presse:
"Islam has a variety of aspects. For me, the question of knowing whether Islam is or is not an inspired religion does not present itself - it is, of course, inspired. It is a religion subsisting for centuries and, for us Middle Eastern Christians, omnipresent. We have lived, and are still living, alongside Islam for centuries, and we must work together…. The Muslims are monotheistic: they believe in one God. That is a fundamental fact that gives one courage for the dialogue. And for us who is Mahomet? Did he act contrary to God’s will? Mahomet is a man of God who made the desert Arabs believe in one God, capable of praying, fasting, loving their neighbor and working for good…. The only thing we have to do - and, historically speaking, we have done so on quite a few occasions - is to talk with Islam, to start up a dialogue…we know the Muslims and they too know us. Let us work, without fanaticism, with love and faith in truth."175
In contrast to the image that is so often depicted of the relationship between Christians and Muslims throughout history, Patriarch Parthenios paints a very different picture here. He reminds those who will listen that there is a long tradition - in at least one rather important region of the Orthodox world - of living in peace with Muslims, talking with and listening to them on key areas of religious belief and practice, and working together to build a more just and humane world. Clearly, Patriarch Parthenios saw his own ministry as a continuation of the respect and dialogue between Muslims and Orthodox Christians of previous generations in the Middle East, from the time Islam came on the scene in Arabia in the 6th century of the Common Era.
Patriarch Parthenios spoke with fervor when he called for dialogue and continual improvement in relations between Orthodox Christians and Muslims. His views and his words, however, seemed to be informed by more than just theological conviction and/or a fidelity to a long-standing tradition. One statement, perhaps more than any other, gives a good indication that Patriarch Parthenios’ attitudes were formed at least to some extent from his personal encounters with Muslims. In April of 1994, he delivered an address to a synod of Roman Catholic bishops (“The African Synod”) during session 6 of their so-called Special Assembly for Africa. In his speech, he encouraged the Pope and the synod of bishops to, “be in touch, in dialogue with the people of Islam.” He reasoned that:
"The people of Islam believe in one God. In the Holy Koran we read about our Lord, and his mother, the Virgin. The whole of North Africa belongs to the Arabs of Islam and we Christians meet them throughout Africa. We have to live with them, in dialogue, in peace. We must be together and to witness our Lord to them. I speak as an African, as an African Orthodox Christian. I was born in Africa. I remember as a little boy seeing the people of Islam praying in a small room, every day, in the basement of my house. They pray to one God. I have lived all my life in Africa with Islam. I love the people of Islam."176
Patriarch Parthenios clearly had an intimate and long-standing relationship with Islam, extending back to his formative years as a young child. His experiences living side-by-side with Muslims and worshipping in close proximity to them must have been positive ones. Such experiences have not been uncommon among the Orthodox Christians in the Middle East and portions of Africa and this continues to be the case to the present day.