http://www.goarch.org/en/ourfaith/articles/article8089.asp
An Orthodox Christian View of Non-Christian Religions
Rev. Protopresbyter George C. Papademetriou
Today's pluralistic society involves numerous and ongoing contacts among
people of different faiths. Significant difficulties arise that each
religion holds to its own truth claim. A major challenge for Orthodox
Christians is to articulate theologically correct approaches to people of
other religions.
The pages that follow will explore a view of non-Chnistian religions from
an
Orthodox Christian perspective. This view holds firmly to the centrality
of
Christ, a doctrine which is not negotiable, yet acknowledges that
salvation
can be found outside Christianity.
Guidance provided by Patriarch Bartholomew
Let us begin with certain remarks offered by E***enical Patriarch
Bartholomew of Constantinople to the Conference on Interreligious
Dialogue,
Istanbul, March 7, 1998. The Patriarch began with the observation that
this
conference was convened to discuss im****tant issues of religious truth -
in
peace. He pointed out that most participants unhesitatingly believe that
the
religion to which each subscribes is the bearer of God's truth. He noted
that the study of world religions makes it clear that perceptions of God,
world and man do not coincide; indeed they are often contradictory. And he
asked: How can we hold discussions in good faith when each of us is firmly
convinced of the truth in his own religion?
The Patriarch proposed two im****tant ways as guides. The first is a strong
emphasis on means, which permit people of various faiths to coexist and
interact in peace. The second is to seek mutual understanding - in depth -
of the teachings of religions about which we engage in dialogue. He noted
that we are obliged to confess that shallow appreciation, which is
caricature, fosters misunderstanding. And he expressed optimism that, in
spite of historical conflicts, ways of peaceful coexistence are possible
today.
In addressing the major difficulty - achieving mutual understanding of
each
other's faith - he asked that we recognize that self-understanding of a
religion by its adherents manifests itself at three levels. First is the
level of experience. Second is the level of rational and empirical
knowledge. Third is the level of clouded insights at which, unfortunately,
the m***** seem to function. Many of the conflicts that arise among the
adherents of different religions are due to misinformation and
misunderstanding. Therefore, the Patriarch stressed, religious leaders are
responsible for educating and guiding the m*****, who are easily carried
away. He noted that religious leaders share in the responsibility for
conflict in the world.[1]
Though the Patriarch did not speculate on the problem of truth at this
time,
he spoke boldly on the problem of misunderstood truth by the m*****, and
on
the great need for peaceful coexistence of all people and of all faiths.
Revelation through God's glory, even though the mystery is "beyond"
Our exploration of an Orthodox attitude toward non-Christian religions
begins with the Christian understanding of God. Emphasis is on the mystery
of divine reality - the essence of God - which exceeds human capabilities.
It is a basic truth of Orthodox Christianity that God's essence is
incomprehensible and inaccessible to the human person; it is "beyond" all
creaturely approach. A prayer in the Divine Liturgy expresses it as
follows:
"... for you are God ineffable, beyond comprehension, invisible, beyond
understanding, existing forever and always the same ... "[2] A minor
change
in the rendition emphasizes the fundamental truth. God's essence is
totally
"beyond" - "beyond verbalization, beyond comprehension, beyond vision,
beyond understanding."
Yet, while the essence of God is beyond communion, God reveals Himself
through His Glory. The human person participates in God's energies
manifested as theophanies "The glory of the Triune God embraces the
universe
(ta pania) and brings all things within the scope of His love."[3] God's
glory (doxa, kaboth, shekhina) is revealed to human persons in their true
intimate relation as an, end and fulfillment of the original creation of
man.
The revealed glory of God - his energies - penetrates all creation and is
the starting point for Christian life and hope. This central truth of
Christianity was communicated doxologically to Isaiah (6:3), and is
articulated in the angelic hymn of the Divine Liturgy which accompanies
the
prayer noted above: "Holy, Holy, Holy are You the Lord of Hosts, heaven
and
earth are filled with Your glory." This hymn, on the one hand, expresses
the
total mystery of God and, on the other, notes that His divine glory and
love
encompass all forms of life, His entire creation.[4]
The human person: in the image and likeness of God
Our exploration continues with examination of man's relation****p to God.
The
basic, all-encompassing Christian understanding is that all human persons
are created in the image of God. This is linked to a related insight - how
God relates to all human persons. In turn, this is linked to yet another
insight - how all human persons relate to all other human persons. This
has
been expressed more concisely as "an orientation, a direction, a
relation****p of persons."[5]
The primary vector in this complex of relation****ps is vertical, that is,
the relation****p of man to God. Yet this vertical relation****p with God is
incomplete without the secondary, horizontal vector - the relation****p of
each human person to all other human persons. The bonding agent in this
relation****p of persons - God and humanity - is mutual love. The ultimate
example is provided by the Holy Trinity, where the bond among the Father,
the Son and the Holy Spirit is reciprocal love.
Therefore, the bond among the persons who constitute humanity must also be
reciprocal love. One person can not love himself. To be an authentic human
being one must be in communion with other persons "loving one another in
reciprocal relation****p."[6] The Christian way is in communion, each
person
with each other and all with God. For "God wants all men (human beings) to
be saved and receive His Truth" (1 Tim 2:4).
Orthodox emphasis on the creation of the human person in the image and
likeness of God (Genesis 1:26) means that the personhood of each human
being
is indelibly imprinted with God's image. And it follows that, carrying
God's
image, each person has access to revelation and salvation.[7] God is ever
present - at all times, in all places and in all things. He did not create
man to abandon him but to guide him to redemption, to perfection. God's
purpose is the salvation and glorification of man.
The meaning of the image of God in man is to be understood in its
universal
stamp in all human beings, in their wholeness as persons with immortal
souls
as well as bodies. Man, as a being of soul and body, falls and rises as a
unique ontological entity. The ability to rise after a fall endows each
human being with the potential to attain revelation, salvation and
glorification. Possessing reason and the will to act, all persons have the
capability, to become "like" God.[8]
Three views of non-Christian religions
An Orthodox scholar recently observed that there are basically three views
that Christians have taken with regard to non-Christian religions. The
first
is that the non-Christian will be damned because there is no salvation
outside the visible Body of Christ, the Church, The second is that the
non-Christian may be saved in spite the religion he practices, but only
through the mercy of God. The third is that the non-Christian may be saved
by means of the very religion he practices, for nonChristian religions may
also contain saving truths.[9] These three views parallel the three
approaches identified elsewhere as exclusivism. inclusivism and cultural
pluralism.
The claim of exclusivism has been rejected by many Orthodox scholars as
untenable. This is not done in the interests of facilitating missionary
endeavors or to foster world peace. Exclusiveness is rejected as a matter
of
Truth.[10] The majority of Orthodox scholars would accept inclusivism.
Some
Orthodox scholars espouse the view characterized as cultural pluralism but
with qualifications. Relativism and syncretism are denied. And the view
that
Christianity is simply one of the world religions offering the blessing of
salvation is not accepted. The focus, rather, is on the Spirit of God, the
Paraclete, who leads us "Into all the truth," where in Christ all become
one.[11]
The approach taken in this paper is to emphasize "the middle way," that of
inclusivism. It seems clear that the way of exclusivism is properly
rejected
as a matter of Truth. At the other extreme, the thin ice of cultural
pluralism is fraught with danger.
Scriptural affirmation of the centrality of Christ
Let us note that theology is not speculation; it is experience in and of
the
Body of Christ. The study of theology proceeds in consonance with the
Tradition of the Church: its liturgy, its "unwritten" experiences.
Scripture, writings of the Fathers, doctrine and canons. The challenges
and
op****tunities attendant to today's religious pluralism must be addressed
with Christian conviction, and the dialogue which addresses our concerns
for
the present and future must harmonize with our roots in our past.
The Christian message of the Good News of Salvation is central. Jesus
Christ
tells us, "I am the Way, the Truth, and the Life. No one comes to the
Father
except through me" (John 14:6). Peter confesses at Phillipi, "You are the
Christ" (Mark 8:29). Saint Paul declares, "He is the Image of the
invisible
God, the first born of all creation; for in Him all things are created"
(Col. 1:15). The Scriptures abound with unequivocal affirmations of the
Incarnation and the foundational beliefs that in Christ humanity is saved,
is reconciled to God, wor****ps Him, and attains eternal life. "And there
is
salvation in no one else, for there is no other name under heaven given
among men by which we must be saved" (Acts 4:12). "For God so loved the
world that He gave His only Son, that whoever believe in Him should not
perish but have eternal life" (John 3:16). "For in Him all fullness of God
was pleased to dwell and through Him to reconcile to Himself all things,
whether on earth or in heaven" (Col 1:19-20). "All knees shall bow to Him"
(Rom. 14:11; Is. 45:23). He is "the same yesterday and today and forever"
(Heb. 13:8). Orthodoxy continually affirms the centrality of Christ, in
the
Church and in the world.[12]
These and other similar Biblical statements affirm the Truth claim of
Christianity. They are the Word of God, explicitly and implicitly
proclaiming fundamental beliefs of the Christian Orthodox Tradition. And,
it
is to be noted, these statements speak to all humanity; "For God so loved
the world ... " is not a limiting statement; God's love extends to all the
world. Nor does the objective "... to reconcile to Himself all things ...
"
have limits; Trinitarian objectives are universal. They encourage an
attitude of inclusiveness as we inquire into relation****ps with other
religions. We are reminded that the "Spirit blows wherever it wills" (John
3:8). Peter the Apostle states that. "Truly I perceive God shows no
partiality, but in every nation anyone who fears Him and does what is
right
is acceptable to Him" (Acts 10:34-35). St. Paul, addressing the Athenians
at
the Areopagus, observes that they wor****p an unknown God, whose name and
message he came to proclaim (Acts 17:23-31).
Dialogue with non-Christian religions
The Orthodox view of dialogue with other religions is also rooted in the
Church Fathers. Subsequent to the Apostolic age St. Justin Martyr, a
second
century apologist, makes the claim for Christianity that "Whatever things
were rightly said among all men are the property of us Christians."[13]
Justin espouses the belief that both Gentiles and Jews will be saved on
the
basis of their piety and holiness. He states that "Christ is the
first-born
of God, and we have declared above all that He is the Word (Logos) of whom
every race of men were partakers; and those who lived according to reason
are Christian."[14] All peoples are able to participate in the
"spermatikos
logos" or seed of reason: "For each man spoke well in pro****tion to the
share he had of the spermatic word (reason disseminated among men), seeing
what was related to it," because "the seed of reason (the Logos) implanted
in every race of men" makes God's revelation accessible to all [15] The
pre-existence of the eternal Logos of God enables "all the races of men to
participate" in God's revelation. The "seed of the Logos is innate in all
the races of men and resides in all people." uniting humanity and making
all
"part of the Logos."[16]
Saint John Chrysostom, in the fourth century, tells us that God is "not
particular but He is the Father of all" and His providence brings the
"nations" to salvation. To the Jews God gave the "written law" but to the
nations He gave the "natural law," the law innate in human conscience and
reason.[17]
In our times. Professor John N. Karmiris, University of Athens, based on
his
studies of the Church Fathers, concludes that the salvation of
non-Christians, non-Orthodox and heretics depends on the all-good, allwise
and all-powerful God, who acts in the Church but also through other
"ways."
God's saving grace is also channelled outside the Church. It cannot be
assumed that salvation is denied non-Christians living in true piety and
according to natural law by the God who "is love" (1 John 4:8), In his
justice and mercy God will judge them worthy even though they are outside
the true Church.[18] This position is shared by many Orthodox who agree
that
God's salvation extends to all who live according to His "image" and
"participate in the Logos." The Holy Spirit acted through the prophets of
the Old Testament and in the nations. Salvation is also open outside the
Church.[19]
The study of world religions
There have been significant twentieth century developments, firmly rooted
in
Scripture and the Church Fathers, in the Orthodox view of nonChristian
religions, beginning with the work of Leonidas John Philippides in the
1930s. The study of world religions has become a major discipline in the
curriculum of Orthodox Theological Schools, Academic chairs have been
established in the Schools of Theology at both Athens and Thessalonike,
where ongoing efforts in the history of world religions and in the study
of
comparative religion flourish. In addition to outstanding major studies
and
innumerable articles there are first-class textbooks sup****ting academic
programs. These developments witness a powerful Orthodox theological
concern
with issues of religious Truth, and a willingness to pursue that Truth
wherever it may lead.
The prominent Orthodox Christian apologist, Gregorios Papamichael,
University of Athens. espouses the view that humanity was gradually
prepared
for the revelation of the fullness of Truth in Christ This is witnessed in
the Old Testament and in the "spermatikos logos" of natural revelation.
"Seeds" existed in antiquity but the natural revelation of Truth was
incomplete. The fullness of Truth was made manifest in Christ.[20] Jesus
Christ, who broke through and "once and for all entered history," is the
fulfillment of non-Christian religions that were seeking the Light, the
Life, and the Way to the Truth. Christ the eternal entered into time; the
absolute entered the world of relativism.[21]
The pre-eminent scholar Leonidas Philippides also takes the position that
the "seeds" of salvation are available to all people and that "no people
are
deprived of God's Providence."[22] Philippides inaugurated twentieth
century
scholar****p in the history of religion and the study of comparative
religion
at the University of Athens. He produced numerous studies and was also a
major influence at the University of Thessalonike. An early work,
Comparative Religion and Christian Theology, points out that common ground
exists in all religions, while simultaneously emphasizing that the
Christian
Faith has the fullness of Truth.[23] His monumental History of New
Testament
Times, decades later, historically, philosophically and theologically
analyzes the understanding of God and salvation in world religions.[24]
Philippides' successors at the University of Athens have continued his
efforts. Anastasios Yannoulatos. formerly professor of World Religion and
now Archbishop of Tirana (Albania), authored major studies and numerous
articles which have made tremendous contributions.[25] Professor Dionysios
G. Dakouras produced numerous studies in comparative religion and the
study
of the history of religions, including an excellent analysis, of the
criticism of S. Radhakrishnan on Christian exclusivism.[26]
Professor Evangelos D. Sdrakas taught on Islam and. Oriental religions at
the University of Thessalonike.[27] Professor Gregory D. Ziakas, also at
Thessalonike, is a most im****tant contem****ary scholar focusing on Islam
and
Oriental religions. In his numerous studies and articles he strives to
emphasize the affirmatives of various religions.[28]
Especially notable is the work of Professor John N. Karmiris, University
of
Athens, whose Universality of Salvation in Christ is extremely helpful in
understanding the Orthodox attitude toward nonChristian religions from the
perspective of systematic theology.[29]
Other relevant studies re****t on contem****ary Orthodox missionary efforts
and other activities involving dialogue with other religions.[30]
Truth and Tolerance
As has been emphasized, the issue of Christian Truth is of highest
im****tance in the Orthodox view of other religions. Pontius Pilate asked
"What is Truth?" (John 18:38). He posed this question to Jesus who
standing
before him, remained silent. Christians interpret this silence as His
reply
that the Truth was standing before him - Christ is the Truth.
The Byzantine Empire identified itself as an Orthodox Christian state,
however, it allowed for diversity of religious practices within its
borders.
"In Byzantium, the recognition of Christianity first as a privileged
religion, and then as the official religion of the Empire, did not affect
the basic principle of tolerance toward the members of other religions.
But
it restricted the rights they were permitted in public life. Christianity
and, after the East-West schism (1054), Orthodoxy were closely linked to
the
identity of the Byzantine state and thus determined its religious
policies."[31]
For Orthodoxy there is a fusion between the truth claim of Christianity
and
a mandate for tolerance. We may say that one can not be a Christian
without
embracing tolerance as a concomitant of Christian love. This most
significant and long-standing teaching of tolerance in Orthodoxy is
emphasized in an encyclical letter of E***enical Patriarch Metrophanes III
(1520-1580). This do***ent was written to the Greek Orthodox in Crete
(1568)
following re****ts that Jews were being mistreated. The Patriarch states,
"Injustice ... regardless to whomever acted upon or performed against, is
still injustice. The unjust person is never relieved of the responsibility
of these acts under the pretext that the injustice is done against a
heterodox and not to a believer. As our Lord Jesus Christ in the Gospels
said do not oppress or accuse anyone falsely; do not make any distinction
or
give room to the believers to injure those of another belief."[32]
Today many Orthodox Christians live in societies of cultural, linguistic
and
religious pluralism. This has cultivated and nourished a deeply-felt
attitude of respect, tolerance and understanding toward other people and
their religions. The Orthodox Church has no official pronouncement on this
matter. However, the long-standing tradition of respect and tolerance for
other faiths is well stated by Archbishop Anastasios: "Being created in
the
image of God, every human being is our brother and sister."[33]
Truth makes reference to the knowledge of being. Tolerance "Implies a
certain relation****p of religious faith with truth in every concrete
manifestation in the world, whether national, political or
sociological."[34] The source of all truth is God the Creator, who gives
existence to all beings. "God is the originator and the human being is the
receiver."[35]
It is a strongly-held Orthodox view that our commitment to Christian Truth
affirms a pluralistic, democratic setting where all people can live in
peace
and harmony. Holding fast to the truth of Christianity, Orthodoxy defends
the right of all religious expressions to co-exist harmoniously, in a
setting of freedom, where equal protection is afforded to all under the
law.
Conclusion
Orthodox Christianity sees dialogue not only as proper, but also
necessary,
in the inevitable interactions with other religions, Interfaith dialogueis
best cultivated in an atmosphere of peace and with preparations which
emphasize mutual in-depth understanding as the desirable way. There are
risks in dialogue, particularly if preparation is inadequate or if there
is
overemphasis on accommodation. However, the risks of no dialogue are
greater.[36]
It is basic Christian doctrine that the Holy Spirit may act wherever and
whenever. Presuming to constrain the activity of the Holy Spirit - to
limit
God Himself- is not the way. Orthodoxy recognizes and accepts the mandate
to
seek Truth and to follow the Holy Spirit wherever He leads, including in
other religions or philosophies when his Truth is to be found there.[37]
The way of Orthodoxy is to converge on the golden mean, carefully avoiding
extremes and the pitfalls that can lead to destruction. The Tradition of
the
Church fosters the understanding of Truth in all the experience of the
human
person. As the sun ****nes and gives life and energy to the physical world,
the Son of God, the Logos, illuminates every human person who "comes in
the
world" (Orthodox prayer to the Holy Spirit). The Holy Spirit and the Logos
offer Life to all. However, the centrality of Christ, the "Savior of the
world", the Logos, is not to be dismissed. He was incarnate for universal
salvation and is "the same forever".
The salvation of all people, including non-Christians, depends on the
great
goodness and mercy of the Omniscient and Omnipotent God who desires the
salvation of all people. Those who live in faith and virtue, though
outside
the Church, receive God's loving grace and salvation. Saint Paul reminds
us,
"O the depth of the riches and wisdom and knowledge of God! How
unsearchable
are His judgments and how inscrutable His ways!" (Rom. 11: 33).
--------------------------------------
[1]His All Holiness E***enical Patriarch Bartholomew, "Greeting"
(Conference
on Interreligious Dialogue), Orthodoxia, Second Period, Year 5. No. I
(January - March 1998) pp. 103-107.
[2]Liturgy of St. John Chrysostom, Brookline MA: Holy Cross Orthodox Press
(1985) p. 20.
[3]Anastasios Yannoulatos. "Facing People of Other Faiths", The Greek
Orthodox Theological Review. Vol 18. Nos 1-4 (1993) p. 140.
[4]Ibid., p. 140.
[5]Kallistos Ware. "In the Image and Likeness: The Uniqueness of the Human
Person", Personhood, John T. Chirban (ed.) West****t CT. Bergin and Garvey
(1996) p. 3.
[6]Ibid., p. 3.
[7]Zachary C. Xintaras, "Man - The Image of God According to the Greek
Fathers", The Greek Orthodox Theological Review, Vol. 1, No. I (August
1954)
pp. 48-62.
[8]George P. Patronos. The Glorification of Man in the Light of the
Eschatoio cai Perception of the Orthodox Church (in Greek), Athens: Domos
Editions (1995) pp. 44-45.
[9]James S. Cutsinger, "The Uniqueness of Jesus Christ and Other
Religions"
The Greek Orthodox Theological Review. Vol. 42. Nos. 3-4 (1997) p. 429.
[10]Philip Sherrard, "Christianity: Lineaments of a Sacred Tradition,
Chapter Three,"Christianity and Other Sacred Traditions, Brookline MA:
Holy
Cross Orthodox Press (1998) p. 54.
[11]Emmanuel Clapsis, "The Challenge of Contextual Theologies", The Greek
Orthodox Theological Review, Vol. 38, Nos. 1-4 (1993) pp. 74-75.
[12]See Theodore Stylianopoulos, "A Christological Reflection", Jesus
Christ, the Life of the World, (ed.) Ion Bria, Geneva: World Council of
Churches (1962) p. 31ff.
[13]Justin Martyr, "Second Apology, 13." The Ante-nicene Fathers, Vol. I
Grand Rapids; Wm. Ferdmans Pub, Co (1950) p. 193.
[14]Ibid., "First Apology, 36", p. 178.
[15]Ibid., "Second Apology, 8", p. 191
[16]Ibid., "Second Apology, 8, 10", p. 191. See also the excellent study
by
John N. Karmiris, The Universality of Salvation in Christ (in Greek),
Athens: Offprint from Theologia. Vol. 5.52. p. 34
[17]John Chrysostom, "Interpretation of the Epistle to the Romans, Homily
7.4", PG 60, C. 447. See also Karmiris, The Universality of Salvation in
Christ, pp. 45 - 46
[18]Karmiris, The Universality of Salvation in Christ, p. 49-50. See also
Sherrard, "Christianity ... " op. cit., p. 55.
[19]Theodore N. Zeses, "The Operation of the Holy Spirit Outside the
Church"
(in Greek). Seminarion Theologon Thessalonikes, No, 5, Thessalonike (1971)
p. 184-199.
[20]Gregorios Papamichael. The Essence and Depth of Christianity (in
Greek),
Athens (1937) p. 7.
[21]Ibid, p. 8. See also the excellent analysis in Leonidas Philippides,
History of Religions in Themselves and in Christian Theology (in Greek),
Athens: Pyrgos Press (1938) pp. 151-153.
[22]Philippides, History of Religions .... op, cit., p. 172. Analyses of
Justin Martyr and Clement of Alexandria are provided, pp. 168-175.
[23]Philippides, Comparative Religion and Christian Theology (in Greek),
Athens Phoenikos Press (1930) (pp. 16-17).
[24]Philippides, History of New Testament Times (in Greek:), Athens:
Apostolike Diakonia Press (1958).
[25]Yannoulatos: Various Christian Approaches to the Other Religions. A
Historical Outline, Athens: ****efthentes Editions (1971); Islam; A General
Survey (in Greek) . Athens: Ethnoi and Laoi Editions (1975); The Lord of
Light, God of the Mountain Kenya Tribes (in Greek), Athens (1971).
[26]Dionysios G. Dakouvas, The Claims of Christianity a.y Absolute
Religion
According to Lale Hinduism (in Greek). Athens; (Offprint of Theologia)
Apostolike Diakonia Press (1980) pp. 5-31.
[27]Evangelos D. Sdrakas, Polemics against Islam of the Byzantine
Theologians (in Greek) , Thessalonike: M. Triantafylou and Sons Publi****ng
(1961).
[28]Gregory D. Ziakas, History of Religions, Volume One, "The Indian
Religions", Volume Two, "Islam" (in Greek), Thessalonike; p Poumaras
Editions (1992).
[29]Karmiris, The Universality of Salvation in Christ, op. cit., p. 34.
[30]Michael J. Oleksa. "Evangelism and Culture"The Greek. Orthodox
Theological Review, Vol. 42, Nos. 3-4 (1997), pp. 531-538; Daniel Bambang
Dwi Byantoro, "Evangelising Non-Christians to Orthodoxy in Indonesia."The
Greek Orthodox Theological Review, Vol. 42, Nos. 3-4 (1997), pp. 499-514.
[Note: This issue of The Greek Orthodox Theological Review contains all
the
papers of the International Conference on Mission and Evangelism, August
6-11. 1995, pp. 397-561.] Demetrios J. Constantelos: Issues and Dialogue
in
the Orthodox Church since World War Two, Brookline MA, Holy Cross Orthodox
Press (1986); The Attitude of Orthodox Christians Toward Non-Christians,
Brookline MA, Holy Cross Orthodox Press (1992). Methodios Fouyas:
Hellenism
and Judaism (in Greek), Athens: Nea Smyrna (1995), Hellenistic Jewish
Tradition. Athens: Nea Smyrna (1995); The Basis for Islam (in Greek)
Athens'
[31]A. Papandreou, "Truth and Tolerance in Orthodoxy," op. cit., p. 228.
See
also Patriarch Bartholomew I, Address to the Conference on Peace and
Tolerance, Istanbul, February 8, 1994, Orthodoxia. Second Period, Vol 1,
No- 2 (April-June 1994) pp. 343-347 - This conference produced "The
Bos****us
Declaration" which the Patriarch signed (February 8, 1994).
[32]George C. Papademetriou, Essays on Orthodox Christian-Jewish
Relations,
Bristol IN: Wyndam Hall Press (1990) p. 88.
[33]Yannoulatos, "Facing People of Other Faiths" op cit., p. 151.
[34]Damaskinos Papandreou, "Truth and Tolerance in Orthodoxy" Immanuel,
26/27 (1994) pp. 225-226.
[35]D. Constantelos, The Attitude of Orthodox Christians Toward
Non-Orthodox
and Non-Christians, op. cit., p. 8.
[36]Demetrios Trakatellis, "Theology in Encounter: Risks and Visions"The
Greek Orthodox Theological Review, Vol. 25, No, 1 (1987) pp. 31-37,
Yannoulatos, "Byzantine and Contem****ary Greek Orthodox Approaches to
Islam"Journal of E***enical Studies. Vol. 33, No 4 (Fall 1996) pp.
512-527.
Ziakas, "Dialogue between Christianity and Buddhism: Approach from
Orthodox
Perspectives," (in Greek). Epeterida of the Theological School of
Thessalonike (Department of Theology), Vol. 8 (1999).
[37]Zescs, "The Holy Spirit". Seminarion Theologon Thessalonikes. No. 5
(1971) pp. 188ff. Emmanuel Clapsis,
"The Boundaries of the Church: An Orthodox Debate", The Greek Orthodox
Theological Review. Vol. 35, No. 2
(Summer 1990) pp. 113-127 George Khodre "Christianity in a Pluralistic
World, The Economy of the Holy Spirit" TheE***enical Review, Vol. 23
(January 1971-December 1971) pp. 118-128.
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