Religion, Kirche und Orthodoxie: Aspekte orthodox-christlicher Religionskritik
Although Roman Catholic and Protestant evaluations, positive and negative alike, of non-Christian religions have been the focus of numerous studies and are wellknown, the respective Orthodox Christian views and in particular the Orthodox theology of religions have not attracted general attention so...
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Format: | Electronic Article |
Language: | German |
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Diagonal-Verlag
2012
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In: |
Zeitschrift für Religionswissenschaft
Year: 2007, Volume: 15, Issue: 1, Pages: 53-82 |
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Volltext (Verlag) |
Parallel Edition: | Non-electronic
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520 | |a Although Roman Catholic and Protestant evaluations, positive and negative alike, of non-Christian religions have been the focus of numerous studies and are wellknown, the respective Orthodox Christian views and in particular the Orthodox theology of religions have not attracted general attention so far. Aside from this, there is an even less-known Orthodox critique of religions in a variety of forms, articulated by Orthodox theologians, thinkers and clerics of different national and cultural provenances. Basically, they argue for a differentiation between religion and (Orthodox) Christianity. The latter in its authentic form is supposed to be a church, not a conventional religion. They also criticize historical developments within Western Christianity, which are seen as deviating from genuine Orthodoxy and leading to the loss of the ecclesial character of Christianity and to its religionization. In fact, these Orthodox discourses exhibit in a modified form the traditional anti-Westernism and attest to the continuous quest among the Orthodox to discover an old and authentic Christianity by differentiating it from Western Christianity and all other religious systems. This article deals with such representative Orthodox critiques of religions (especially with the one formulated by Christos Yannaras) by analyzing their structure and argumentation. In addition, they are evaluated critically from the point of view of the academic study of religion. Finally, it is also reflected upon the socio-historical background and the scope of these Orthodox discourses. | ||
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