Rev. Joseph M. McShane

(sigh) Ecumenical Patriarch Bartholomew was at Fordham University in New York to receive an award yesterday and give a speech. A number of things jump out. First, a recap.

In his post, “The Patriarch, the Enlightenment, and the Environment,” here on the Observer, Fr. Gregory Jensen reminds us that the human heart needs communion with a person, not an inanimate object.

Whether in the Holy Trinity or in the human family, personal communion is radically different then the union possessed by “molecules of water” or by “particles of atmosphere.” The union of the physical creation is impersonal. There is no communion between molecules of water or particles of air.

Thus the comparison of the human to the non-human world in these terms makes all conversation about what is in our best personal or national interest meaningless. When particularity is subsumed into an abstraction, the differences between people ultimately have no meaning.

But, in his Fordham speech, Patriarch Bartholomew offered this:

The truth is that we refuse to behold God’s Word in the oceans of our planet, in the trees of our continents, and in the animals of our earth. In so doing, we deny our own nature, which demands that we stoop low enough to hear God’s Word in creation. We fail to perceive created nature as the extended Body of Christ. Eastern Christian theologians always emphasized the cosmic proportions of divine incarnation. For them, the entire world is a prologue to St. John’s Gospel. And when the Church overlooks the broader, cosmic dimensions of God’s Word, it neglects its mission to implore God for the transformation of the whole polluted cosmos.

Certainly, in a setting like Fordham, it is appropriate to offer a gracious nod to the “ecumenical imperative.” But in his speech, the Patriarch went beyond this to invoke the familiar tropes related to the “end of history” and the “clash of civilizations” to show how these were obstacles to interfaith relations — and the “true nature” of religion.

Christians and Muslims lived alongside each other during the Byzantine and the Ottoman Empires, usually supported by their political and religious authorities. In Andalusia Spain, believers in Judaism, Christianity and Islam coexisted peacefully for centuries. Such historical models reveal possibilities for our own pluralistic and globalized world.

He did not indicate when this golden age of interfaith comity in Spain ended, but it certainly ran out of steam with the Reconquista, a program which asserted a very particular understanding of religious faith. What’s more, the Patriarch could have helpfully pointed out that Christian-Moslem dialogues are too often one-way conversations. As Archbishop Anastasios (Yannoulatos) has written in “Facing the World: Orthodox Christian Essays in Global Concerns”: Continue reading →