Με ιδιαίτερη επιτυχία πραγματοποιήθηκε από 23 έως 25 Ιουνίου στην Νέα Υόρκη (Η.Π.Α.) το Διεθνές Συνέδριο με θέμα «Παράδοση, Εκκοσμίκευση και Φονταμενταλισμός», που διοργανώνεται κάθε τρία χρόνια από το Πρόγραμμα Ορθόδοξων Χριστιανικών Σπουδών του Πανεπιστημίου του Fordham (Νέα Υόρκη) με την ευγενική οικονομική υποστήριξη των «Patterson Triennial Conference Endowment» και «Ganister Orthodox Foundation Fund» της First Community Foundation Partnership of Pennsylvania. Σύμφωνα με την προβληματική του συνεδρίου, ενώ η ίδια η έννοια του «κοσμικού» παραμένει αμφιλεγόμενη, οι Χριστιανοί σε παγκόσμιο επίπεδο αυτοπροσδιορίζονται με διαφορετικό τρόπο σε σχέση με την εκκοσμίκευση, όπως αυτή γίνεται κατανοητή κατά περίπτωση. Από την άλλη πλευρά προσπαθούν να μάθουν να ζουν ως παράδοση. Αυτή η διασύνδεση ανάμεσα στην παράδοση, την εκκοσμίκευση και τον φονταμενταλισμό είναι ιδιαίτερα εμφανής τόσο στις μετα-κομμουνιστικές (Καθολικές και Ορθόδοξες) χώρες όσο και στην αμερικανική συνάφεια, όπου ποικίλες φονταμενταλιστικές αντιδράσεις αναδύονται απέναντι στην απειλή του κοσμικού. Μεταξύ των ομιλητών στο συνέδριο ήταν οι Δρ. Vigen Guroian, (Καθηγητής Θρησκευτικών Σπουδών στον Ορθόδοξο Χριστιανισμό στο Πανεπιστήμιο της Virginia, Η.Π.Α.): «The Secular Pilgrimage of Orthodoxy in America», Δρ. Paul Griffiths (Καθηγητής Warren Καθολικής θεολογίας στο Πανεπιστήμιο Duke Divinity School (Ηνωμένο Βασίλειο): «Saeculum-Ecclesia-Caliphate: An Eternal Golden Braid», Δρ. Brenna Moore (Αναπληρώτρια Καθηγήτρια, Τμήμα Θεολογίας, Πανεπιστήμιο Fordham, Νέα Υόρκη): «What Difference do Women Make? Retelling the Story of Catholic Responses to Secularism and Fundamentalism in 20th-Century Western Europe», Δρ. Slavica Jakelic (Επίκουρη Καθηγήτρια Ανθρωπιστικών και Κοινωνικών Επιστημών στο Κολέγιο Christ College του Πανεπιστημίου Valparaiso: «Collectivistic Christianities: Between Religious Nationalism and Religious Fundamentalism», Δρ. Scott Appleby (Καθηγητής Ιστορίας στο Kroc Institute for International Peace Studies του Πανεπιστημίου Notre Dame): «An Intriguing Mimesis of the Secular: Why the Fundamentalists are not Religious Traditionalists», π. Oliver Herbel (Στρατιωτικός Ιερέας) «The Hand that Rocks the Cradle: Resolving the Tension between Tradition and Restorationism in American Responses to Secularism and the Religious Other», Δρ. Graham Ward (Καθηγητής Θεολογίας στο Christ Church College, του Πανεπιστημίου της Οξφόρδης), κ.ά. Η Ακαδημία Θεολογικών Σπουδών εκπροσωπήθηκε από τον Δρ. Νικόλαο Ασπρούλη, Επιστημονικό Συνεργάτη της Ακαδημίας Θεολογικών Σπουδών Βόλου και του περιοδικού Θεολογία, ο οποίος μίλησε με θέμα «'Ορθοδοξία ή θάνατος': Όψεις του ελληνικού θρησκευτικού φονταμενταλισμού κατά τη διάρκεια του 20ου και 21ου αιώνα και μια πρόταση διεξόδου».
Για περισσότερες πληροφορίες σχετικά με το συνέδριο επισκεφτείτε την ιστοσελίδα τουFordham University.
Για να διαβάσετε μια περίληψη της εισήγησης του Δρ. Ν. Ασπρούλη πατήστε εδώ
“Orthodoxy or death”
Aspects of the Greek religious fundamentalism during the 20th and 21st c. and a possible way out Dr. Nikolaos Asproulis (Volos Academy for Theological Studies)
Handout
Introduction
Esfigmenou Monastery, Mount Athos
“Orthodoxy or death” motto
The religious and the secular in the contemporary Greek context
Multiple secularizations
The Greek, indifferent Orthodox or pagan, is primarily deeply religious
The Church due to its strong and diachronic tie with the Greek national ideology as well as with charity and solidarity works still strongly intervenes in the political or public sphere
It is not a question in Greece for religion to re-enter in the public domain, an important premise of the modernity, but of remaining in the public domain
There is a strong bond between Orthodoxy and Greek nation inhibits to a great extent any progress in terms of secularization
Aspects of Religious Fundamentalism in Orthodox Greece
The Greek fundamentalism could also be generally defined as both “abrahamic” and “syncretic”
a. Abrahamic/Theological fundamentalism: an essentialist understanding of ecclesiastical Tradition; a superficial understanding of the normative character of the patristic nature of Orthodox theology; preserving the seeming Christian and moral character of the society, by applying a moral manicheanism; the pehomenon of gerontism, etc.
Abrahamic/Theological fundamentalism is applied in a wide spectrum of cases, from a reactionary attitude against the official dialogue of the Church of Greece with the other Christian Churches and traditions, against any imaginary or real anti-religious initiative on the side of the state, against any serious academic work or use of modern scientific methods of interpreting the Fathers, against any change in the hard-core denominational character of the religious subject in all levels of the compulsory state education etc.
b. Syncretic/Ethno-religious fundamentalism: at the core of this species of fundamentalism is not the Church as the body of Christ but the Church as the ark of the Nation that makes use of religion and faith for purposes that have to do with the ethnic, cultural continuity and purity of the nation at the expense of the flourishing of the body of Christ.
The migration influx in traditional Orthodox societies, like Greece (since already 90s) tests the very coherence of the Greek society to an extent that a considerable number of people, otherwise faithful Christians, don’t hesitate to join various racist or nationalist and anti-immigrants movements; the recent economic crisis provoked a harsh, although naïve and populist, reaction against the creditors, even from the side of various official Church leaders, priests, and theologians; deep tie between religion and nation in the Greek history; various kinds of Associations, fighting in favor of the spiritual rebirth of the Greek nation in its historical and past glory; the unholy alliance between a part of the Church leaders and the Greek junta in 1967-1974, and the NeoNazi party in nowadays.
This kind of (schematic) dichotomization between between Abrahamic and Syncretic fundamentalism should not be regarded in absolute terms since a close interrelation between the two categories is evident.
World Dogmatics as an Orthodox secular theology. A possible overcoming of fundamentalism
Without downgrading the centrality of theology, World Dogmatics is searching for a common ground (for instance, the concepts of being, experience, divine-human communion, saeculum, etc.) in order to bring into closer contact and mutual inclusiveness both the Church and the World, but this time from the perspective of the latter. A clear Chalcedonian connotation lies then in the background that focus on the deep world/saeculum-Church communion
Some Basic axes: The self-revelation of God in history and the world in the person of Christ; eschatology; Searching for the one common Truth; The existential concern.
Conclusion
Fundamentalism should be seen as the most serious heresy in the history of Christianity.
The outcome: the “Death of Orthodoxy
Aspects of the Greek religious fundamentalism during the 20th and 21st c. and a possible way out Dr. Nikolaos Asproulis (Volos Academy for Theological Studies)
Handout
Introduction
Esfigmenou Monastery, Mount Athos
“Orthodoxy or death” motto
The religious and the secular in the contemporary Greek context
Multiple secularizations
The Greek, indifferent Orthodox or pagan, is primarily deeply religious
The Church due to its strong and diachronic tie with the Greek national ideology as well as with charity and solidarity works still strongly intervenes in the political or public sphere
It is not a question in Greece for religion to re-enter in the public domain, an important premise of the modernity, but of remaining in the public domain
There is a strong bond between Orthodoxy and Greek nation inhibits to a great extent any progress in terms of secularization
Aspects of Religious Fundamentalism in Orthodox Greece
The Greek fundamentalism could also be generally defined as both “abrahamic” and “syncretic”
a. Abrahamic/Theological fundamentalism: an essentialist understanding of ecclesiastical Tradition; a superficial understanding of the normative character of the patristic nature of Orthodox theology; preserving the seeming Christian and moral character of the society, by applying a moral manicheanism; the pehomenon of gerontism, etc.
Abrahamic/Theological fundamentalism is applied in a wide spectrum of cases, from a reactionary attitude against the official dialogue of the Church of Greece with the other Christian Churches and traditions, against any imaginary or real anti-religious initiative on the side of the state, against any serious academic work or use of modern scientific methods of interpreting the Fathers, against any change in the hard-core denominational character of the religious subject in all levels of the compulsory state education etc.
b. Syncretic/Ethno-religious fundamentalism: at the core of this species of fundamentalism is not the Church as the body of Christ but the Church as the ark of the Nation that makes use of religion and faith for purposes that have to do with the ethnic, cultural continuity and purity of the nation at the expense of the flourishing of the body of Christ.
The migration influx in traditional Orthodox societies, like Greece (since already 90s) tests the very coherence of the Greek society to an extent that a considerable number of people, otherwise faithful Christians, don’t hesitate to join various racist or nationalist and anti-immigrants movements; the recent economic crisis provoked a harsh, although naïve and populist, reaction against the creditors, even from the side of various official Church leaders, priests, and theologians; deep tie between religion and nation in the Greek history; various kinds of Associations, fighting in favor of the spiritual rebirth of the Greek nation in its historical and past glory; the unholy alliance between a part of the Church leaders and the Greek junta in 1967-1974, and the NeoNazi party in nowadays.
This kind of (schematic) dichotomization between between Abrahamic and Syncretic fundamentalism should not be regarded in absolute terms since a close interrelation between the two categories is evident.
World Dogmatics as an Orthodox secular theology. A possible overcoming of fundamentalism
Without downgrading the centrality of theology, World Dogmatics is searching for a common ground (for instance, the concepts of being, experience, divine-human communion, saeculum, etc.) in order to bring into closer contact and mutual inclusiveness both the Church and the World, but this time from the perspective of the latter. A clear Chalcedonian connotation lies then in the background that focus on the deep world/saeculum-Church communion
Some Basic axes: The self-revelation of God in history and the world in the person of Christ; eschatology; Searching for the one common Truth; The existential concern.
Conclusion
Fundamentalism should be seen as the most serious heresy in the history of Christianity.
The outcome: the “Death of Orthodoxy
religiousnet.
ΣΧΟΛΙΟ: Μπορούμε νά δούμε καθαρά πλέον τήν λετουργία ενός απαράβατου καί σκληρού νόμου τής Ιστορίας. ΤΗΝ ΕΤΕΡΟΓΟΝΙΑ ΤΟΥ ΣΚΟΠΟΥ.
Τήν καταστροφή πού επέφερε στήν πίστη καί τήν σωτηρία μας η αναρχική επανάσταση τού παλαιού ημερολογίου σέ συνδυασμό μέ τό σύγχρονο παρακλάδι του, τήν αποτείχιση. Υψώθηκαν αυθαίρετα καί κενόδοξα απέναντι στούς φιλενωτικούς, διεκδικώντας μιά φανταστική, μυθική πίστη, τήν οποία ονόμασαν Αληθινή. Ενα κράμα κανόνων απολυτοποιημένων μέ τό αίσθημα τής δικαιοσύνης, πού έθεσε σέ λειτουργία έναν ψυχοπαθολογικό ζήλο καί προσέφερε τελικώς τό τέλειο άλλοθι στήν διεκδίκηση τής νομιμότητος, στόν καταστροφικό οικουμενισμό.
Εμείς γι' αλλού κινήσαμε κι' αλλού η ζωή μάς πάει, έλεγε ο λαός, αλλά πού λαός.
Αμέθυστος
ΣΧΟΛΙΟ: Μπορούμε νά δούμε καθαρά πλέον τήν λετουργία ενός απαράβατου καί σκληρού νόμου τής Ιστορίας. ΤΗΝ ΕΤΕΡΟΓΟΝΙΑ ΤΟΥ ΣΚΟΠΟΥ.
Τήν καταστροφή πού επέφερε στήν πίστη καί τήν σωτηρία μας η αναρχική επανάσταση τού παλαιού ημερολογίου σέ συνδυασμό μέ τό σύγχρονο παρακλάδι του, τήν αποτείχιση. Υψώθηκαν αυθαίρετα καί κενόδοξα απέναντι στούς φιλενωτικούς, διεκδικώντας μιά φανταστική, μυθική πίστη, τήν οποία ονόμασαν Αληθινή. Ενα κράμα κανόνων απολυτοποιημένων μέ τό αίσθημα τής δικαιοσύνης, πού έθεσε σέ λειτουργία έναν ψυχοπαθολογικό ζήλο καί προσέφερε τελικώς τό τέλειο άλλοθι στήν διεκδίκηση τής νομιμότητος, στόν καταστροφικό οικουμενισμό.
Εμείς γι' αλλού κινήσαμε κι' αλλού η ζωή μάς πάει, έλεγε ο λαός, αλλά πού λαός.
Αμέθυστος
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