Orthodox-Islamic Dialogue in the Contemporary World

Interreligious dialogue today is more important than ever. In this short interview, Hieromonk Grigory talks about his experience of engaging with the Islamic world and the importance of cooperation for strengthening peace and mutual understanding.

— Good afternoon, Father Grigory. Please tell us briefly about the area in which you work

Good afternoon. Thank you for the invitation and the opportunity to talk about an important area of the Russian Orthodox Church’s activity — dialogue and interaction with the Islamic world. This area, in my view, is one of the key ones, in the sense that the future of humanity largely depends, without exaggeration, on how relations between representatives of different religions develop. I have no doubt that relations between Muslims and Christians come first here. With the blessing of the hierarchy of the Russian Orthodox Church, I work a great deal in this direction.

My work is carried out within the Department for External Church Relations of the Moscow Patriarchate (DECR), headed by its Chairman — Metropolitan Anthony of Volokolamsk. The Department has a Secretariat for Inter-Religious Relations, headed by Father Ilya Kashitsyn. In 2018, Patriarch Kirill — who is well acquainted with the inter-religious work of the Russian Orthodox Church, having headed the DECR for 20 years and set the main directions of the Russian Church’s engagement with other religions, including Muslims — established the Expert Council for Interaction with the Islamic World.

It is very important to understand: interreligious dialogue is not an end in itself but a means to learn to hear one another. In my practice, this manifests itself in participation in conferences, round tables and educational projects, where forms of constructive interaction between Christians and Muslims are discussed.

I was entrusted with supervising the work of this council, which is a structural division of the DECR. Thus, I work in the context of the Church’s general activity, engaging with Muslims in Russia and other countries. This work presupposes constant dialogue — both at the level of theology and at the level of living human communication.

— Tell us a little about the agendas of the religious forums and conferences in which you take part

Interreligious forums today are an important platform for dialogue in a world where religious differences increasingly intertwine with political, social and cultural issues. Discussions usually centre on peace and the prevention of conflicts. Religious leaders and experts seek ways in which faith can foster reconciliation, reduce violence and rebuild trust in societies that have experienced wars and divisions.

For many people, religious convictions are a vital part of their lives. They live according to their religious precepts. Accordingly, the religious leaders of the respective traditions serve as an example of faith and enjoy great authority. Thus, the mood among ordinary believers largely depends on the relationship between the leaders of religions and confessions. This in turn places great responsibility on all religious figures, regardless of confessional affiliation.

No less significant a theme is interreligious dialogue itself — its goals, boundaries and language. Participants in the forums always emphasise that dialogue does not mean erasing differences or abandoning one’s own religious identity. On the contrary, it is about the ability to be fully aware of one’s own faith while at the same time respecting the faith of others, avoiding both religious relativism and insularity.

An important place is occupied by the question of human dignity and human rights. Representatives of different traditions discuss how religious values can support the protection of life, freedom of conscience, the family and vulnerable groups. In this context, religion is seen not as a source of division but as a vital resource for strengthening solidarity and responsibility.

Social justice and mercy are also among the key themes. Interreligious forums devote attention to poverty, migration, social inequality and humanitarian crises. The practical dimension of dialogue is often emphasised — joint initiatives, charitable projects and cooperation between religious communities on the ground.

The problem of extremism and radicalisation requires separate discussion. Forum participants clearly distinguish between genuine religious faith and violence committed under religious slogans. Much attention is paid to preventing radicalisation, especially among young people, and to the role of education and spiritual guidance. An important idea is emphasised: that true religion cannot call for violence, extremism or terrorism. That is, extremist and terrorist groups are not truly religious.

In recent years, the themes of ecology and humanity’s responsibility for the world have been raised ever more often. Religious traditions offer an ethical vision of caring for nature as a gift for which humanity bears responsibility before future generations.

Finally, interreligious forums address the challenges of our time — the development of technology, bioethics, artificial intelligence, and changes in the social structure of society. In this context, religions strive to contribute to shaping ethical guidelines that place the human being, their dignity and their freedom at the centre. Thus, interreligious forums are not only a space for exchanging opinions but also an attempt at a joint search for answers to the key questions of the modern world, where dialogue becomes a necessary condition for peace and a sustainable future.

— Arab countries you have visited. Please tell us about your visits to Arab countries. In what format do they take place?

Of course, the most important Muslim holy sites are located in Saudi Arabia. I am very glad that I have had the opportunity to visit this country several times. In addition, I have had the chance to visit Egypt, Qatar, the UAE, Bahrain, Jordan and Palestine. Among the non-Arab Muslim countries, I have been to Iran and Pakistan. Most often I visit these countries in connection with events, conferences and forums held there. But whenever there is an opportunity to make a trip outside official events, I gladly take advantage of it. We have developed good cooperation with the Muslim World League.

Four years ago, thanks to my friendly relations with the Secretary-General of the League, Sheikh Mohammed bin Abdul Karim Al-Issa, a three-week academic internship was organised especially for me in Jeddah. I had a unique opportunity to listen to remarkable professors — members of the academic department of the Muslim World League. To this day I still, from time to time, enjoy re-listening to the lectures I recorded on a voice recorder. This helps me in my work as a professor at the Kazan Orthodox Theological Seminary, where a master’s programme in the study of Islam within the framework of confessional religious studies was recently launched.

— Information about Orthodox churches operating in Arab countries. Please tell us about Orthodox churches in Arab countries

Parishes of the Russian Orthodox Church have historically been present in various countries around the world. As for the Arab countries, one can mention the churches that appeared as a result of the white émigré movement in the last century. They are located in Morocco and Tunisia. There is also a parish in Cairo and Alexandria. What unites all these parishes is that, several years ago, the African Exarchate of the Russian Orthodox Church was established, headed by Metropolitan Constantine, Patriarchal Exarch of Africa. Within the Exarchate, the North African Diocese was created, headed by Bishop Euthymius. The centre of the diocese is in Cairo.

Besides Africa, parishes of the Russian Orthodox Church are also located in the Middle East — in Lebanon, Syria, Palestine and Jordan. Clearly, these lands, where Christianity was born, are of great significance for the entire Christian world. Palestine deserves special mention — it is the Holy Land where Jesus Christ accomplished His earthly ministry. For many years, Archimandrite Philip Vasiltsev has been working diligently in Syria and Lebanon. He is the representative of the Russian Orthodox Church to the Patriarchate of Antioch. Clearly, this ministry is associated with great difficulties given the distressing situation that has developed in these countries.

Speaking of the Gulf countries, one should mention the UAE, where a Russian church has been operating in Sharjah for many years. Archimandrite Alexander Zarkeshev, who works actively there, also ministers to the Orthodox communities in Bahrain and Oman, and previously also in Iran and Afghanistan. As far as I know, the construction of Russian churches in Abu Dhabi and Bahrain is planned.

General information about the situation of Orthodox communities and churches in Arab countries

Speaking generally about Orthodox communities in Arab countries, it should be noted that the majority of Orthodox Christians live in Syria, Lebanon, Jordan and Palestine. The overwhelming majority of Orthodox Christians in these countries are Arabs. They form the Patriarchate of Antioch, which maintains very close and good relations with the Moscow Patriarchate. The name is no coincidence — it was precisely in Antioch that the disciples of Jesus Christ were first called Christians. Thus, the Christian presence in these countries goes back two thousand years.

Unfortunately, this region has suffered for many years from military and political conflicts. At present, the situation in many areas is described as a humanitarian catastrophe, which forces many Christians of the Middle East to leave their homes in search of a safe place.

Meetings and interactions with the spiritual leaders of Arab countries, as well as key examples of cooperation between the Russian Orthodox Church and local religious institutions

Speaking of interaction with the spiritual leaders of Arab countries, I can share my small but, for me, very important experience. I had the opportunity to represent the Russian Orthodox Church at a landmark event for Islamic-Christian interaction — the signing of the Document on Human Fraternity. The ceremony took place in Abu Dhabi in February 2019. The document was signed by the head of the Catholic Church, Pope Francis, and the Grand Imam of Al-Azhar, Sheikh Muhammad Ahmed el-Tayeb. On the sidelines of the event, I had a conversation with the Sheikh of Al-Azhar. I do not want to get ahead of myself, but I will only say that the foundations of promising academic, scientific and cultural cooperation are now being laid between the Russian Orthodox Church and Al-Azhar University. Another important partner of our cooperation is the Secretary-General of the Muslim World League, Sheikh Mohammed bin Abdul Karim Al-Issa. In March 2019, I visited the Kingdom of Saudi Arabia for the first time, where Sheikh Al-Issa received me with great cordiality. In July of the same year, he visited Russia to meet with His Holiness Patriarch Kirill. An agreement on cooperation was signed between the Russian Church and the Muslim World League. Since then, we have maintained warm relations with this most important Islamic organisation.

It is certainly worth noting the contacts of the Russian Orthodox Church with the Organisation of Islamic Cooperation. In October 2022, a meeting took place in Moscow, at the Cathedral of Christ the Saviour, between His Holiness Patriarch Kirill and the Secretary-General of the OIC, Mr Hussein Ibrahim Taha, organised by Russia’s official representative to the OIC, Ramazan Gadzhimuradovich Abdulatipov. In July 2023, Turko Ilmadievich Daudov became the official representative of the Russian Federation to the OIC. Thanks to his efforts, active participation and sincere approach, interaction with the Organisation of Islamic Cooperation is taking on deeper and more productive dimensions.

To sum up, I can say that the Russian Orthodox Church is undoubtedly open to cooperation and interaction with the Islamic world. This interest is sincere, and it is due, among other things, to the fact that throughout almost all of its history, Muslims and Christians have lived peacefully side by side in Russia. Therefore, for the Russian Church, interaction with the Islamic world at all levels is a natural and integral part of its history and present. I would like to express the hope that, thanks to the efforts of your journal, Islamic-Christian interaction in Russia and beyond will take on a new dimension for the benefit of our entire society.