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and Law The University of Birmingham February 2010 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract This study examines the distinctly ecclesial dimensions of Orthodox thinking on Islam and Muslim-Christian encounters within the context of the modern theological renewal in the Orthodox Church over the past few decades. It shows how by building on the patristic, ecclesial, and liturgical revival over the past half-century – inspired by figures such as Afanassieff, Bulgakov, Florovsky, Lossky, Schmemann, Staniloae, and Zizioulas – Ecumenical Patriarch Bartholomew, Metropolitan Georges (Khodr), Dr. Tarek Mitri, Archbishop Anastasios (Yannoulatos), and others have reframed the discussion within the Church, and within ecumenical circles, about Christian-Muslim relations. By creatively applying traditional concepts of christology and pneumatology, they have posited Islam as part of the divine economy for salvation and have publicly endorsed (and directly participated in) Muslim-Christian dialogue. The study surveys these interactions between Orthodox Christians and Muslims and analyzes their significance in the broader context of their collective and independent attempts to redefine their identity during the years 1975-2008. The study concludes that it is now possible to speak of an Orthodox ‘position’ on Islam and relations with Muslims. It also suggests that in their interactions with each other, Orthodox Christians and Muslim are putting forth new paradigms for addressing some of the world’s pressing concerns. Acknowledgements This thesis would not have been possible without the guidance and support of my supervisor, David Thomas, whose careful listening, insightful critiques, and quick responses to all of my questions and requests were incredibly useful and far exceeded my expectations. He had a remarkable vision to see the potential in this project and in my ability to complete it successfully. I also want to acknowledge those who helped me form the basic ideas for this project prior to my matriculation at the University of Birmingham: the late John Boojamra of St. Vladimir’s Orthodox Theological Seminary; Aziz Sachedina, John Yiannias, and Robert Wilken of the University of Virginia; and William Spitzer, who encouraged me to go after the PhD and pursue my passion at a time when I was thinking about going another direction. It was an honor to receive generous financial support through a S. Gregory Taylor Scholarship, a Spero Samer Scholarship, and a grant from the Scudder Foundation. I want to especially thank his Eminence Archbishop Demetrios of America, His Eminence Metropolitan Maximos of Pittsburgh, and Fr. Nektarios Morrow for their assistance in helping me secure these funds throughout my studies. I am grateful for the spiritual and intellectual support I received from Frs. Nicholas Baccalis, John Manuel, Robert Holet (and his wife Christine), and Theodore Bobosh. Cliff Edwards, Mark Wood, and Marc Lee Raphael gave me opportunities to teach while I was completing the PhD and excellent advice on navigating academia. I am also fortunate to have such loving and supportive parents, who along with my late grandmother, Lois McIntire, encouraged me at every stage. Finally, I owe my deepest gratitude to my wife, Andrea, who stuck with me to complete this dream, even when it took much longer than promised. She was a constant source of inspiration, a brilliant editor (making this thesis much more coherent and readable), my best critic, and my greatest fan. TABLE OF CONTENTS Introduction ................................................................................................................ 1 Chapter 1: Historical Background ...................................................................... 11 MID-15TH C. – LATE 18TH C. ....................................................................................................... 12 LATE 18TH C. – END OF THE 19TH C. ........................................................................................ 19 EARLY 20TH C. AND THE INTER-WAR PERIOD ...................................................................... 30 FROM WORLD WAR II TO THE PRESENT…………………………………………………..… 37 CONCLUSIONS ............................................................................................................................... 46 Chapter 2: Orthodox Theological Perspectives on the Religions ............. 48 SCRIPTURE AND THE RELIGIONS ............................................................................................. 51 THE FATHERS AND THE RELIGIONS ........................................................................................ 54 THE ECONOMIES OF THE LOGOS AND THE SPIRIT IN THE RELIGIONS ........................... 62 ORTHODOXY AND ISLAM ........................................................................................................... 71 CONCLUSIONS ............................................................................................................................... 76 Chapter 3: Dialogue and Declarations ........................................................... 79 OFFICIAL STATEMENTS CONCERNING ISLAM ...................................................................... 82 STATEMENTS BY INDIVIDUALS CONCERNING ISLAM ........................................................ 87 ENCOUNTERS THROUGH THE WORLD COUNCIL OF CHURCHES ..................................... 95 THE ORTHODOX CENTER FOR THE ECUMENICAL PATRIARCH ...................................... 119 CONCLUSIONS ............................................................................................................................. 127 Chapter 4: Orthodox Christians, Muslims, and Identity .............................. 131 CHANGING VIEWS OF THE CHURCH ...................................................................................... 133 PARALLEL CRISIS IN ISLAM ..................................................................................................... 162 ISLAM & A NEW ORTHODOX CHRISTIAN IDENTITY IN THE WORLD ............................ 168 CONCLUSIONS ............................................................................................................................. 182 Chapter 5: Changing Attitudes Following the Events of 9/11? ............... 188 INITIAL REACTIONS TO 9/11 ..................................................................................................... 190 THE DIALOGUE CONTINUES .................................................................................................... 198 THE WAR DANCE: SHALL WE DANCE? .................................................................................. 201 ATTEMPTS TO SECURE PEACE ................................................................................................ 210 GREECE: A CASE STUDY IN OPPOSING VOICES IN THE CHURCH ................................... 223 2007 AND BEYOND: RENEWED COMMITMENT TO DIALOGUE & THE SYNAXIS OF THE PRIMATES OF THE ORTHODOX CHURCHES ...................... 230 CONCLUSIONS ............................................................................................................................. 240 Conclusion .............................................................................................................. 245 N o t e s ........................................................................................................................ 256 Bibliography……………………………………………………………….…… 274 Introduction It has been said that Eastern Christians form the last surviving bridge between Islam and Western Christianity.1 In an era when Christianity and Islam are at the forefront of the continuing debate about an apparent “clash of civilizations,” it is unfortunate that this important “bridge” is so rarely explored. Orthodox Christians themselves – because of the cultural and historical contacts with Muslims, as well as certain aspects of their theology and religious practices – are in a unique position to be peacemakers and a link between the West and the Muslim world. Though a growing number of Orthodox theologians and hierarchs have shown interest in the topic, to date no comprehensive study has been attempted to systematically examine the theological basis for the relations between Orthodox Christians and Muslims in the current global situation and to survey their interactions with each other over the past few decades. This study is an attempt to fill that void. It is hoped that it will help to illuminate what might be considered a distinctive Eastern Orthodox approach on Islam and Muslim-Christian relations, from the perspective of Orthodox Christians themselves, while also conveying the variety of attitudes and nuances