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Constructing Interreligious Consensus in the Post-Soviet Space: The Ukrainian Council of Churches and Religious Organizations

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Eastern Orthodox Encounters of Identity and Otherness

Abstract

Interreligious conversation is a recent development within the post-Soviet space. While encounters across religious boundaries did occur even during the Soviet period, they were for the most part limited to contacts among dissidents of different faiths or to the officially sanctioned, and closely monitored, representations at international venues such as the World Council of Churches. Since the collapse of the USSR, the legislative and constitutional reforms in various states have produced a new climate of religious liberty, permitting traditional religious communities to reemerge and to embark upon a laborious path of resuming their place in society. In the process, they have found themselves in a wholly new environment—a religious marketplace of unprecedented diversity, connected globally through the Internet, and one in which newly arrived, nontraditional religious movements and organizations aspire to the same right of religious freedom as the historically rooted, “native” religious communities. Within this environment, the traditional religions have felt a need to join together and form interreligious coalitions that could articulate their shared concerns. In 1998, the Interreligious Council of Russia was established, comprising representatives of Russian Orthodoxy, Islam, Buddhism, and Judaism. Two years earlier in Ukraine, a similar consortium was created—the Ukrainian Council of Churches and Religious Organizations (UCCRO).

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Notes

  1. Martin Marty’s observations were given at the book discussion: Jacob Neusner et al., Do Jews, Christians, & Muslims Worship the Same God? (Nashville, TN: Abingdon Press, 2012). Annual meeting of the American Academy of Religion, Chicago, November 12, 2012.

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  2. Patel recalls Ia Convivencia in Muslim-ruled, medieval Cordoba and Andalusia, which was characterized by an active cooperation of Jews, Christians, and Muslims. Eboo Patel, Sacred Ground: Pluralism, Prejudice and the Promise of America (Boston: Beacon Press, 2012), xii–f.

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  3. Raimundo Panikkar, “Inter-Religious Dialogue: Some Principles,” Journal of Ecumenical Studies 12:3 (Summer 1975), 408.

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  4. Raimon Panikkar, The Intra-Religious Dialogue (New York: Paulist Press, 1999), 69. The idea of a preliminary, internal dialogue has been elaborated in various contexts. In his encyclical on ecumenism Ut Unum Sint (UUS-1995), Pope John Paul II referred to internalization as an essential component at the other end of dialogue—at its completion. While the ecumenical quest for truth necessarily entails an examination of conscience (UUS, 33–35), no less important is the “reception of the results already achieved.” The effectiveness of dialogue requires that agreements on religious matters be communicated to, and implemented within, religious communities. Such agreements “cannot remain the statements of bilateral commissions but must become a common heritage” (UUS, 80. Emphasis mine). As a follow-up phase of dialogue, reception should engage the practical reflection of theologians and faculties of theology (UUS, 81). The full text of UUS is available at: w.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf jp-ii_enc_25051995_ut-unum-sint_en.html (accessed July 15, 2013).

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  5. Diana L. Eck, “Inter-religious Dialogue as a Christian Ecumenical Concern,” Ecumenical Review 37:4 (October 1985), 418 (emphasis mine).

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  6. Nor would a return to such past practice be unheard of in the Christian East. In her critical review of Boswell’s book, Same-Sex Unions in Premodern Europe (New York: Villard Books, 1994), Robin Darling Young recounts her own experience at St. Mark’s Monastery in Jerusalem in 1985. There, Syrian Orthodox archbishop Dionysius Behnam Jajaweh united Young and her travel companion in a spiritual sisterhood that “would last beyond the grave.” The ritual was performed and understood strictly as a spiritual union, with no nuptial connotations. Robin Darling Young, “Review Essay—Gay Marriage: Reimagining Church History,” First Things 47 (1994), 43. A 1904 Euchologion of the Edinovertsi, Old Believers who reunited with the Russian Orthodox Church while retaining some ritual practices, contains the following prayer from the rite of brother-making: “O Lord God, Almighty, You made mankind after Your image and likeness and have granted us eternal life. You thought it right that Your holy and glorious apostles Peter and Paul, as well as Philip and Bartholomew, be joined as brothers: not by birth, but by faith, love, and the Holy Spirit. Likewise, Your holy martyrs Sergius and Bacchus were made brothers. Now bless Your servants (N. and N.) to be joined in brotherhood: not by birth, but by faith and love. Grant them mutual love without envy or temptation all the days of their lives, through the prayers of Your saints who have pleased You throughout the ages.” Excerpt from: Velikii Potrebnik (Moscow: Edinovertsi, 1904), trans. Basil Isaacks, at: www.qrd.org/qrd/religion/judeochristian/eastern_orthodox/bratotvorenie.edinovertsii.1904 (accessed December 16, 2012).

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Authors

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Andrii Krawchuk Thomas Bremer

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© 2014 Andrii Krawchuk and Thomas Bremer

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Krawchuk, A. (2014). Constructing Interreligious Consensus in the Post-Soviet Space: The Ukrainian Council of Churches and Religious Organizations. In: Krawchuk, A., Bremer, T. (eds) Eastern Orthodox Encounters of Identity and Otherness. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137377388_18

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