Patriarch Bartholomew of Constantinople has written to Greece’s Archbishop, deploring anti–ecumenical statements from within the Church. In the letter, he said that “Critical voices about ecumenism, long heard in the bosom of the church of Greece, have hitherto been limited in scope—but what has occurred recently has reached unacceptable levels….Such opinions evoke anguish and sorrow by running counter to the Orthodox ethos. They risk unforeseen consequences for church unity in general, and the unity of our holy Orthodox church in particular.”
In the letter to Archbishop Ieronymos of Athens and All-Greece, the Patriarch expressed particular concern about ana-themas read by Metropolitan Seraphim of Piraeus during the liturgy on March 4th, Orthodoxy Sunday, in which he invoked anathemas against the “fallen arch-heretic,” Pope Benedict XVI, “and those in communion with him,” as well as “all heretical offshoots of the Reformation,” “rabbis of Judaism and Islamists,” and “those who preach and teach the panheresy of inter-Christian and inter-religious syncretistic ecumenism.”
“I urge you to reject and act against these unjustified and dangerous state-ments,” said the Patriarch. “They con-tradict the decisions taken jointly by Orthodox churches to participate in bi-lateral and multilateral theological dia-logue with the heterodox.” The letter also affirmed the traditional partnership between the Istanbul-based Ecumenical Patriarchate and the Church of Greece as “ecumenical witnesses to Orthodoxy.”
Ecumenical Patriarch addresses Economic Summit
“It is an honor once again to address the Eurasian Economic Summit, which is organized annually by the distinguished Marmara Group and this year is considering various aspects of the relationship between economy and dialogue as well as of development and women’s rights in our world. We have been asked to address how sustainability and economy can be promoted through intercultural and interfaith dialogue.
As a young boy, we recall seeing Ecumenical Patriarch Athenagoras, an extraordinary leader of global vision and ecumenical sensitivity. He was a tall man, with piercing eyes and a very long, white beard. Patriarch Athenagoras was known to resolve conflict by inviting the em-battled parties to meet together, inviting and telling them: “Come, let us look one another in the eyes, and let us then see what we have to say to one another.”
This notion of looking at each other honestly in order to understand and cooperate with one another is surely critical to any concept of intercultural and interfaith dialogue. In recent years, we have all been encouraged as we witness constructive and creative chang-es in contemporary Turkish society with regard to openness and inclusion of other faiths and minority communities.
Likewise, the various gatherings initiated by the Ecumenical Patriarchate serve to bring cultures together in order to establish more meaningful communi-cation with one another. The underlying principle behind such dialogue is that all human beings ultimately face the same problems in life. Therefore, dialogue draws people of diverse religious and cultural backgrounds out of their isolation, preparing them for a process of mutual respect and coexistence.
Of course, some people have strong—we might say fundamentalist—convictions that they would rather sacri-fice their lives than change their views. Others are unfortunately even willing to take the lives of innocent victims to defend these views. This is why we are obliged to listen more carefully, “look at one another” more deeply “in the eyes.” For, in the final analysis, we are always closer to one another in more ways than we are distant or different from one another. We share with and resemble one another far more as members of the same species than we differ in terms of culture, religion, and background.
We hear it said often that our world is in crisis. Yet, never before have human beings had the opportunity to bring so many positive changes to so many people simply through encounter and dialogue. While it may be true that this is a time of crisis, it must likewise be said that there has never before been greater tolerance for diverse traditions, religious prefer-ences, and cultural peculiarities. We are blessed to experience the fruits of this tolerance and dialogue in today’s Turkey.
This does not mean that religious or cultural differences are insignificant or inconsequential. Accordingly, then, we do not approach dialogue in order to impose our arguments on our opponents. We approach dialogue in a spirit of love, sincerity, and honesty. In this respect, dialogue implies equality, which in turn implies humility. Honesty and humility dispel hostility and arrogance. So we must ask ourselves: Are we prepared to respect others in dialogue? How willing are we to learn and to love? If we are not prepared to learn or willing to change, are we truly engaging in dialogue? Or are we in fact conducting a monologue in our society, culture, and religion?
True dialogue is a gift from God. According to St. John Chrysostom, fourth century Archbishop of Constantinople, God is always in dialogue with human beings. God always speaks through people and cultures, and religions, even through creation itself. This is precisely why dialogue is the most fundamental experience of life. Dialogue promotes knowledge and rejects ignorance; it reveals truth and abolishes prejudice; it cultivates bonds and refuses to narrow horizons. Dialogue enriches; whoever refuses dialogue remains impoverished.
In this regard, we must confess that religious leaders bear a special re-sponsibility not to mislead or provoke in the process of dialogue. Their integrity plays a vital role in the promotion of intercultural and interfaith communi-cation. In the fourteenth century, St. Gregory Palamas, Archbishop of Thessalonika, conducted theological dis-cussions with distinguished represent-atives of Islam. In one such conversation, a Muslim leader expressed the wish that the time would come when mutual understanding will characterize the followers of both religions. St. Gregory agreed, emphasizing his hope that this would come sooner rather than later. It is our humble wish that now be that time. Now, more than ever, is the time for intercultural and interfaith dialogue.
We would not be so naïve as to claim that dialogue comes without risk or cost. Approaching another person—whether of another culture or another belief—always comes with uncertainty as to the final result. One is never sure what to expect: Will the other suspect me? Will the other perceive me as imposing my own way of life or ideology? Will I compromise—or even perhaps lose—what belongs uniquely to my tradition? These questions plague us as we approach dialogue. Nonetheless, when one surrenders to the possibility of dialogue, something sacred happens. In the willingness to embrace the other, beyond any fear or prejudice, the reality of something—or Someone—far greater than us takes over. Indeed, then, we recognize how the profit of dialogue far outweighs any peril.
Beloved distinguished friends, we are convinced that, in spite of cultural or religious differences, we are much closer to one another than we ever imagine.”