By Protopresbyter Fr. Dr Emmanuel Clapsis*
Archbishop Anastasios, as a scholar and professor of the History of Religions at the University of Athens, conducted extensive studies on various religious communities across Africa and Asia through on-site research (Uganda, Nigeria, Cameroon, Ghana, Kenya, Tanzania – India, Thailand, Ceylon, Sri Lanka, Myanmar, Korea, Japan, China). He became acquainted with Taoism and Confucianism in Singapore, Taipei, Hong Kong, and China. Additionally, he studied Islam through his travels to Lebanon, Syria, Jordan, Egypt, Turkey, Pakistan, West Africa, and Iran, as well as through his 33-year residence in Albania. His perspectives and accounts of his experiences and knowledge, gained from his many years of rigorous engagement with world religions, are documented in his book Traces of the Search for the Transcendent: A Collection of Religious Studies.
The experiences and knowledge he acquired through direct contact and on-site study of different religions, along with his deep conviction in God’s unconditional love for humanity, shaped his commitment to contributing to interfaith dialogue and collaborating with members of other religious communities to foster peaceful coexistence and cooperation based on justice among various religions and cultures. To achieve this goal, Archbishop Anastasios actively participated as a member of the theological committee Dialogue with People of Other Faiths and Ideologies and the European Council of Religious Leaders. Within the scope of his ecumenical activities, he served as President of the World Council of Churches (2006–2013), Vice President of the Conference of European Churches (2003–2009), and Moderator of the World Council of Churches’ Commission on World Mission and Evangelism (1984–1991).
In 2007, he co-founded the Interfaith Council of Albania (IRCA) alongside other religious leaders in Albania, reflecting the conscious decision of religious leaders to work together for peaceful and just coexistence and the well-being of all people.
His contributions to interfaith peaceful coexistence and cooperation in Albania have been highly appreciated by Albania’s religious leaders. In a recent statement regarding the Archbishop’s health, they expressed their faithful and humble prayers to God for his full recovery and strength to continue his mission for peace, harmony, and interfaith dialogue. In the same statement, they referred to him as a model of peace and unity for our society and emphasized that his contribution and inspiration regarding interfaith cooperation and understanding serve as a lesson and guide for all of us. Their statement not only reflects their personal respect and esteem for the Orthodox Primate but also recognizes the multifaceted pastoral, cultural, and philanthropic work of the Orthodox Church of Albania.
In general, the Church of Albania embraces and cares for all individuals in need, regardless of their religious affiliations, whether they are Orthodox Christians, members of other religious communities, religiously indifferent, or even atheists. Through its social welfare and charitable programmes, as well as its educational and cultural activities, the Church of Albania plays a vital role in Albanian society.
Archbishop Anastasios’ concern for all people, regardless of religious beliefs, has led some to refer to him as the Archbishop of Tirana and the Atheists. He accepts this title, as he considers all human beings as brothers and sisters, regardless of their faith or choices. He particularly emphasizes: The Church does not exist solely for Herself; She exists for all people. He firmly believes that human salvation depends on respecting others and their differences.
Jim Forest, in his book The Resurrection of the Church in Albania, provides a vivid example of Anastasios’ daily love for non-Orthodox individuals: During a visit to the Ardenitsa Monastery, one of the few religious sites that survived the Hoxha era with minor damage (it had been converted into a tourist hotel), an Albanian tourist approached the Archbishop and said: ‘I am not baptized; I am a Muslim. But will you bless me?’ The man not only received a warm blessing but was also reminded by the Archbishop that he bore the image of God.
For Archbishop Anastasios, his primary goal in Albania’s multireligious society has been to foster good relations among various religious communities. This has been a central focus of his daily life: We must learn to respect each other and not view anyone as an enemy, even those who do not believe.
The theological foundation for mutual respect among religions and their just and peaceful coexistence is, according to Archbishop Anastasios, rooted in the belief in God’s infinite love for all creation and the conviction that, despite their estrangement from God, people remain beloved by Him as bearers of His image in the world.
Likewise, acknowledging that different cultures and religions, which have provided meaning to large numbers of people over long periods of history, contain elements that are admirable and worthy of respect—even if accompanied by discouraging or objectionable aspects—encourages individuals to listen to one another, be open to different perspectives of life, and understand how historical circumstances and diverse experiences have shaped religious and cultural views.
Interfaith dialogue and religious cooperation in the public sphere can contribute to the shared witness of all believers, following the Lund Ecumenical Principle (1952), which urges churches—and, by extension, religious communities—to act together in all matters of life except where deep differences of faith require them to act separately.
Archbishop Anastasios does not deny the Orthodox Church’s reservations and critiques of other religions as systems and organizations, yet he insists, following Christ’s example, on respecting and loving all people, regardless of their religious community. This is because all people carry the image of God and retain the potential to attain likeness to Him.
He follows the example of Jesus Christ, who engaged with people of different faiths, performing acts of kindness, as seen in the stories of the centurion and the Canaanite woman, and expressing admiration for their faith and goodness: Truly I tell you, in no one in Israel have I found such faith (Matthew 8:10). Furthermore, he reminds us that Jesus used a representative of another religious community as a symbol of Himself: The Good Samaritan, whose example remains decisive—beneficial service and sincere respect for the precious aspects every human being retains from being made in the image of God.
In today’s increasingly pluralistic societies, Christians must collaborate in areas that do not contradict God’s will and engage in dialogue to understand the religious insights developed in other cultures through the presence of the Holy Spirit. The Church’s witness should involve cooperation in concrete expressions of divine will, such as justice, peace, and freedom, at both global and local levels.
For Archbishop Anastasios, this perspective fully expresses Orthodox self- awareness, which neither worries, nor fears, nor attacks, nor disregards people of other religious beliefs.
Archbishop Anastasios is a pioneer, alongside a few contemporary Christian theologians, in a new re-evaluation of other religions. In the past, theologians studied and compared Christianity with other faiths from a distance, often aiming to prove the superiority of their own tradition, typically juxtaposing the best expressions of their own faith with the weaknesses and failures of others. The lack of dialogue, knowledge, and respect for religious diversity often led, with few exceptions, to misjudgments of other traditions.
Today, as a response to the ever-growing and insurmountable pluralism of modern societies, religions have begun a process of seeking theological foundations that allow them to engage in dialogue and collaborate with other religious traditions. The ultimate goal for the religious faith, in its various expressions, is to serve as a foundation for interfaith cooperation in joint efforts that promote peaceful and just coexistence among nations. The authenticity and effectiveness of this dialogue largely depend on whether participating religious communities can re-examine their existing perceptions, fostering an attitude of inclusion and appreciation for religious diversity, without compromising or abandoning the fundamental truths that define their identity.
Within the framework of dialogue, religions seek within their historical and theological traditions the elements that enable the greatest possible cooperation, at least in the public sphere.
In interfaith dialogue, as Archbishop Anastasios rightly emphasizes, it is essential not to underestimate the significance of the complex issues that define the distinctiveness of each religious community. All religious communities engaged in dialogue and cooperation should not suppress, but rather humbly reveal their unique characteristics and profound spiritual experiences and certainties.
Within this framework, all religious communities, grounded in their respective traditions, can serve as contributors and co-creators of a more peaceful and just society. Such collaboration requires the mutual cultivation of an atmosphere of trust, reconciliation, and peace. However, this cooperation is impossible without the recognition of religious freedom as a fundamental human right that guarantees freedom of conscience. The acceptance of religious freedom and interfaith dialogue could significantly contribute to addressing religious violence and intolerance and promoting peace.
Florida, USA, Epiphany 2025
The article was published originally in the newspaper “Kathimerini”(Athens, Greece) on 2 February 2025
*Protopresbyter Fr. Dr Emmanuel Clapsis is a Professor of Dogmatics and Former Dean of the Holy Cross Greek Orthodox School of Theology, Boston, USA. He has taught at Holy Cross Greek Orthodox School of Theology since 1985, specializing in Dogmatic Theology and also teaching courses that relate Orthodox theology to modern and postmodern sensibilities. He became tenured professor of Systematic Theology in 2003 and was appointed Archbishop Iakovos Professor of Orthodox Theology in 2010. His publications include: Orthodoxy in Conversation: Orthodox Ecumenical Engagements (Holy Cross Press/WCC Publications, 2000), The Orthodox Churches in a Pluralistic World (WCC Publications, 2004), and Violence and Christian Spirituality (WCC Publications, 2007). Fr. Clapsis has served as the Vice Moderator of the Faith and Order Commission of the World Council of Churches (1991-1998) and commissioner of Faith and Order Commission of the U.S. National Council of Churches (1985-1991). He has also participated in the theological dialogues of Orthodox Church with the Evangelical Lutheran Church (USA) and the Roman Catholic Church.
Source: oikoumene.org
