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Religion-Common-Good.Pdf Pavel Ambros, Michael Barnes, Waldemar Cisło, Nicholas Denysenko, Jaroslav Franc, Tomáš Halík, Pavel Hošek, George Kovalenko, Dorian Llywelyn, Jarosław Pastuszak, Jarosław Różański, Wilhelmus Valkenberg RELIGION AND COMMON GOOD Principles and starting points of interfaith dialogue in the context of contemporary social and political shifts Jarosław Pastuszak (ed.) OLOMOUC 2015 This publication has been produced with the assistence of the Education for Competitiveness Operational Programme (ECOP) Institute for Intercultural, Interreligious and Ecumenical Research and Dialogue, CZ.1.07/2.3.00/20.0154. ISBN 978-80-7412-203-3 © Refugium Velehrad-Roma, s.r.o., 2015 Editor in charge Jarosław Pastuszak Typesetting font Adobe Garamond Pro made by Tomáš Černošek and Tomáš Karczub Published by Refugium Velehrad-Roma, s.r.o. Křížkovského 4, 772 01 Olomouc e-mail: [email protected] www.refugium.cz as 405st publication Printed by Palacký University Olomouc Křížkovského 8, 771 47 Olomouc First edition Olomouc 2015 non-marketable Obsah Jarosław Pastuszak Difficult dialogue ............................................................................7 Pavel Ambros Autonomní a dialogická religiozita v ekumenickém dialogu s křesťanským Východem .........................9 Michael Barnes Religious diversity and multiculturalism in the UK .................... 19 Waldemar Cisło The situation of Christians in Iraq and Syria ...............................35 Nicholas Denysenko Intra-Christian Conflict in Ukraine: Historical Foundations and a Theological Proposal .....................55 Jaroslav Franc Anthropological paradigm of the Koran as a theme for European academic sphere .....................................87 Tomáš Halík Human Dignity in Interreligious Dialogue ............................... 102 Pavel Hošek Struggling with the scandal of particularity in interfaith dialogue (with a special focus on the situation in contemporary Czech Republic) .....................114 5 Archpriest George (Kovalenko Iurii) Media stance of the Ukrainian Orthodox Church during Euromaidan and the Revolution of Dignity in Ukraine (November 2013 - February 2014) ........................... 130 Dorian Llywelyn Orthodoxy and America ..............................................................141 Jarosław Pastuszak Anthropological Basis of a Dialogue – Christian Perspective .................................................................. 166 Jarosław Różański Kirdi Traditional Religion and the Common Good ....................183 Vilhelmus Pim Valkenberg Catholic-Muslim Dialogue in the United States and Europe: Public Space, Private Education, and the Common Good .........203 List of the participants ................................................................227 Pictorial supplement ...................................................................230 6 Difficult dialogue Events occuring in the second decade of 21st century present a great dynamics of social, cultural, political, economic, functional and reli- gious changes in the world. Their nature is so intricate and complex that even many experienced theorists and practitioners can define such mind and spirit movements only with difficulties. Structural changes of world society caused by the processes of globalization, unification, multiculturalism or by value and functional changes of present world result in profoundly important and far-reaching consequences. Many societies with different cultural and social grounds encountering (or meeting?) on the territories of liberal and democratic states uncover the fragility of democracy itself and show fatal consequences of disconti- nuity of European Christian tradition roots. Contemporary Western world which tries to define man on the grounds of atheistic humanism (contrasted clearly to Christian humanism) is repeatedly and desper- ately trapped in the character of lonely person. Jean-Paul Sartre asserts that hell are the others. On the contrary, Christianity opposes that hell is isolation and loneliness, the absence of relation; the space where dia- logical love is not possible (the reflection of relational dialogical love in- side the Trinity). The conflict, brought upon by French Revolution and strengthened by positivistic-materialistic Enlightenment, between the atheistic and Christian humanisms, reap its harvest now. It is a harvest time and the heads of children of revolution are falling down – while the revolution feeds on them, however without any big appetite today. The confrontation of groups with very strong religional-ideological identity, with the “fluid” identity of European mainstream, necessarily causes the fears for the future, multicultural ideas which are probably 7 Difficult dialogue utopian by now. However, not only the future of multiculturalism is at stake, but also the future of whole Europe and each person on its soil. A new possibility is born – to rediscover European spiritual roots. However a ghost is lurking too – of repeated collapse of very fragile and hardly gained (apparent) unity. Is Pierre Tehilhard de Chardin’s vision of spiritual evolution, ended by repeated union in Omega point, going to come true or is the history of our world to be entered by malicious genius malignus? This anthology is an attempt to answer given questions. Experts from Old continent and New World try, based on experience from their own countries, to offer the answer to be expected. In the context of Ukraninian-Russian conflict the Ukrainian perspective is worthless. The picture submitted by media is confronted here by live experience of eye witnesses of those events. Experience of experts from well-estab- lished democracies with multiculturalism and the influence of religion on common good is a precious evidence for the whole Middle Euro- pean region, where those problems are only to be born. Main topics are reflected from the Christian perspective which we purposely submit as a free alternative. Key sphere is the definition of a man, his grounds and aims. Christian vision of eschatological hope does not afford us to fall into value and functional relativism in spite of real scepticism towards the possibility of “cure” of contemporary world. The experi- ence of “empty grave” is still alive. Let this anthology also encourage those, who are losing their hope. Jarosław Pastuszak 8 Autonomní a dialogická religiozita v ekumenickém dialogu s křesťanským Východem Pavel Ambros Konstantin Sigov, profesor filosofie na Kyjevské univerzitě Petra Mohyly a významný pravoslavný myslitel, ve svém manifestu z kyjev- ského Majdanu argumentuje Evropou, když říká: „Všichni jim [účast- níkům Majdanu, pozn. autora] ukazují, že jsou neslyšitelní; snaží se je přesvědčit o jejich absurdnosti a slabosti. Dává se jim na srozuměnou, že Evropa, ta Evropa, pro kterou riskují život, už neexistuje. Že nebude žádná nová renesance. Když se ale zde v Kyjevě zavírají a bijí lidé, je raněna Evropa. A pokud Evropa trpí, pak ještě žije!“1 Existují pozitivní kroky. Ale jsou spíše osamocené. Průlomové se stalo například společné prohlášení Ruské pravoslavné církve a Polské biskupské konference.2 Zdá se, že polarita Východ – Západ narůstá.3 Čtvrtstoletí po pádu železné opony – po počátečním optimismu – ani přesně nevíme, zda z Evropy zmizela vnitřní dělící politicko-geografická hranice.4 Stále se však setkáváme s téměř nepřekročitelnými hranicemi, které existují mezi různými mentalitami. Konec studené války nevyléčil evropské 1 Majdan, srdce Evropy. Otevřený dopis filosofa Konstantina Sigova (19.2.2014) [online], in Ústav filosofie a religionistiky FFUK; dostupné z: http://ufar.ff.cuni.cz/ node/1806 (cit. 5.1.2015) (v překladu Lenky Karfíkové). 2 Společné poselství národům Polska a Ruska, in Svatoň, R. (ed.), Velehradské dialogy I., Refugium, Olomouc 2013, s. 318–324. 3 Srv. Hilarion (Alfejev), Выпады униатов против России и Русской Церкви не содействуют диалогу между нашими Церквами [online], in Русская Право- славная Церковь. Отдел внешних церковных связей; dostupné z: https://mospat.ru/ ru/2014/06/26/news104593/ (cit. 5.1.2015). 4 Srv. Palmieri, A., Stato del dialogo teologico fra cattolici e ortodossi, in L’Osser- vatore romano, 160/14 (19.–20.1.2015), s. 5. 9 Pavel Ambros křesťanství z důsledků a dopadu rozdělení křesťanů. Rozpad komuni- stických režimů ve střední a východní Evropě sice přinesl konec proná- sledování, které jen stěží mělo obdoby v dějinách těchto zemí, nicméně ani ekumenismus mučedníků5 nepřinesl proměnu kulturních stereotypů, které spoluvytvářejí vztahy mezi křesťany západní a východní tradice.6 Co je však základní překážkou rozhovoru Východu a Západu? Nová náboženská scéna – autonomní a dialogická religiozita Zdá se, že priorita otevřenosti k dialogu musí být v ekumenickém hnutí nově objasněna. Nová podoba argumentace může být uvozena slovy Karla Rahnera: „Již zde není uzavřený Západ. Již neexistuje Zá- pad, který může být považován za střed světových dějin a kultury. Tra- diční náboženství na Západě není skutečností zcela zřejmé evidence, ale rozhodnutím víry. Zřetelně se ukazuje, že již neexistuje jediný typ religiozity. Náboženství se stalo okamžikem jedné z vlastních existenci- álních situací v teorii i v praxi. V Evropě prožíváme změnu ve vnímání absolutního nároku křesťanství.“7 Podobně předvídal již v roce 1964 Jean Daniélou vývoj ke globálnímu pohanství, když tvrdil: „Problé- mem zítřka není ateismus, nýbrž spíše nové, prosazující se pohanství. Ateismus je pouze přechodnou stanicí mezi včerejším pohanstvím ven- kovské kultury a zítřejším pohanstvím industrializované
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