Tag Archives: Phil Dorroll

Muslims, Christians, and Hagia Sophia

by Phil Dorroll

Interior of Hagia Sophia

Around midday local time on Friday, July 24th, the first Muslim Friday prayer service in over eighty years was conducted in Hagia Sophia, its status recently changed from a museum to a mosque. A key part of weekly Muslim congregational worship is the preaching of a sermon. In this case, the sermon was delivered by Prof. Dr. Ali Erbaş, the head of the Turkish Directorate of Religious Affairs (the government ministry that licenses and oversees religious institutions and personnel in Turkey). Some 12 hours later, in the evening of the same day at the Greek Orthodox Archdiocesan Cathedral of the Holy Trinity in New York, Archbishop Elpidophoros led an Akathist service as part of a day of mourning for the change in Hagia Sophia’s status. At the end of the Akathist, Archbishop Elpidophoros also delivered a sermon.

The contrast between the texts of these sermons is remarkable. Comparing these two documents brings into focus the actual basis of the conflict over Hagia Sophia. One the one hand, Erbaş’s sermon argues for a religious politics of patronage and dominion. On the other, Elpidophoros’ sermon argues for a religious politics of pluralism and diversity. The conflict over Hagia Sophia is squarely between these visions of religion itself, not between Christianity and Islam per se. It reveals a fundamental dilemma faced by Orthodox Christians and Muslims alike: what kinds of religious politics do we choose to cultivate? Is human dominion or human diversity where we identify the traces of God’s image and will in this world?

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Islam from an Orthodox Perspective
A Review of Paragraph 56 of the Social Ethos Document

by Phil Dorroll | Ελληνικά

The Quran

When I first read paragraph 56 of For the Life of the World: Toward A Social Ethos of the Orthodox Church, I immediately had the sense that it represented a major step forward in Muslim-Orthodox relations. I think it is important to call special attention to this part of the text, because this paragraph is perhaps the most effective discussion of Islam I have encountered in a modern Orthodox ecclesiastical document. This paragraph is an excellent guide for Orthodox Christians when thinking about Islam because it describes Islam in ways that reflect how Muslims themselves understand their faith. At the same time, it also remains true to Orthodox self-understanding by accurately identifying where these two faiths differ from each other.

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