Over the past few weeks, the degree of tension between Constantinople and the Moscow Patriarchate has significantly grown. The meeting of the two patriarchs, not expected to be fruitful, took place on August 31 and on September 7, the Ecumenical Patriarchate announced the appointment of its exarchs (plenipotentiaries) in Ukraine.
The struggle for the Ukrainian Orthodox Church has become the main theme of the world Orthodoxy during the last six months. Many are inclined to see this as a confrontation between the two capitals of the Orthodox world – Constantinople and Moscow, the “second” and “third” Rome. Both Ecumenical Patriarch Bartholomew and Patriarch Kirill of Moscow and All Russia claim their canonical rights to the Ukrainian lands. For both, the battle for Kiev is of utmost importance: the winner will consolidate the title of the head of the Orthodox believers and severely undermine the opponent’s authority.
However, the triumph of one of them will be ruinous for the Orthodoxy as a whole – a painful Ukrainian question will likely cause another historical schism in Orthodox Christianity. Patriarch Kirill is already threatening to cut ties with Constantinople in case the latter provides the Tomos of autocephaly. It is not necessary to explain what consequences implies the withdrawal of more than 100 million of believers from the omophorion of the Ecumenical Patriarch. The Christian world would become truly multipolar: alongside with Catholic Rome we’ll witness two more – “Constantinople Rome” and “Moscow Rome” – all struggling to expand their influence.
Why is Constantinople against Moscow?
In the current situation, the “Doomsday Clock” of Orthodoxy is closer than ever to midnight. The meeting of the two patriarchs on the last day of summer was designed to defuse the situation, but, apparently, provoked Bartholomew to an even tougher anti-Moscow rhetoric than before. He once again designated the rights of Constantinople to Ukraine, declaring the illegitimacy of the letters on the transfer of the Kyiv Patriarchate to Moscow in the 17th century. In his speech (for some reason published not on the official portal of the Ecumenical Patriarchate but on the website of the UOC in the US), he also showed truly ecumenical ambitions, identifying the Patriarchate of Constantinople with the “leaven”, that is, with the quintessence of the Orthodox faith, and accused those who “do not respect the decisions of Fanar”, of disrespect to the Orthodoxy in general.
Nevertheless, on the eve of the meeting of the two patriarchs, the anti-Moscow sentiments in the Ecumenical Patriarchate were triggered from outside. So, on August 27, the Associated Press published an article in which Russian intelligence agents were accused of hacking the e-mail accounts of the Ecumenical Patriarchate hierarchs. In May, the Order of St. Andrew that represents the interests of the Fanar in the United States blamed Moscow for disseminating information about the ties between Constantinople and the Islamic preacher Fethullah Gülen. One can also recall the events of 2016, when the ROC and several Orthodox Autocephalous Churches ignored the Council of Crete convened by Bartholomew. According to sources close to Bartholomew, he considered this a personal insult from Patriarch Kirill. Besides, the Patriarch of Constantinople intends to show Kirill once and for all who is the “boss” in the Orthodox world.
A possibility to avoid the split
But should the head of the Ecumenical Patriarchate be guided by personal motives in dealing with such complex issues as granting autocephaly to the Church in a country that is drawn into the war in its eastern regions, an economic crisis and internal disputes? According to the aforementioned sources, many of Fanar hierarchs clearly understand the consequences of the autocephaly, but this issue is supervised by Bartholomew personally and he is not ready to make concessions.
Unfortunately, in this situation, there is only one option that will more or less suit both sides and, most likely, will not lead to a split. This is an Exarchate of Constantinople in Ukraine. Bartholomew will receive his share of influence in this predominantly Orthodox country, and Kirill will preserve some of his positions. In the current situation, granting the Tomos to the pro-government Church will by default lead to a sharp increase in pressure on the part of believers and clergymen, who have at least some ties with Moscow. Given the number of believers of the Ukrainian Orthodox Church of the Moscow Patriarchate (according to the most biased estimates – at least 20%) and their prevalence throughout the country, this can lead to a large-scale interfaith clashes. It is extremely important not to allow this to happen and create a single Autocephalous Church in Ukraine only after the conflict is resolved. At the same time, despite any objections from Moscow, this process should be implemented by Constantinople, and not by the ROC, whose image has been highly demonized by Kiev.
It would be great this is understood at the Fanar, and Archbishops Daniel of Pamphylia and Hilarion of Edmonton, appointed on September 7, would engage in “healing the schism”, that is organizing a “peacemaking exarchate” and setting up the process of reunion of the divided believers.
Another factor that complicates the autocephaly bestowal is the issue of choosing the new Church’s head. The Primate of the UOC of the Kyivan Patriarchate Filaret is considered to be the main contender for this post, but a great number of complexities are associated with his name. In 1997, for attempting to achieve independence of the Ukrainian Orthodox Church, the Moscow Patriarchate anathematized Filaret, which was de facto recognized by all local Orthodox Churches. The “Kyivan Patriarchate”, created by Filaret, did not receive recognition in the Orthodox world and is still considered “uncanonical”. Alongside with the fact that Filaret himself carried out a rather aggressive policy outside of Ukraine, seizing parishes on the territories of other local Churches and supporting various non-canonical communities around the world, he earned an unsavory reputation in Orthodoxy.
The world of Orthodox Christianity is quiet and very conservative. Despite the changing political situation in Ukraine, no one has rehabilitated Filaret so far (therefore, even in the speech of Bartholomew his title “patriarch” stands in inverted commas), and the UOC-KP created by him remains unrecognized. Sudden abolition of the anathema and recognition of the head of the Kyiv Patriarchate is a troublesome task and will hardly have a positive impact on the reputation of the Fanar, especially considering that the Patriarch of Constantinople has recognized this anathema for 30 years, avoiding meetings and joint services with the “Kyivan Patriarch”. In addition, Bartholomew hardly forgot how Filaret denied Constantinople the autonomy of the UOC-KP and the UAOC as parts of the Ecumenical Patriarchate back in 2008. Now, the Fanar is rumored to avoid appointing Filaret Primate of the new Church, which makes him seek options to fortify his position.
However, whoever becomes the leader of the new Ukrainian Church, one thing is obvious: its creation at this point of time will have devastating consequences for the entire Christian world. Now everything depends on Ecumenical Patriarch Bartholomew. He is already compared by many with the notorious Patriarch Melety IV, who managed to rule three local Churches, introduced the Gregorian calendar, incorporated into the Constantinople Patriarchate the Finnish and Estonian Archdioceses, which had belonged to the Russians, advocated unification with the Anglican Church, was a member of the Masonic Grand Lodge of Greece and even tried to implement the second marriage for the clergy, which is as unthinkable for the Orthodox Christians as the second marriage of laymen for the Roman Catholics.
By the way, incumbent Patriarch Bartholomew has already managed to “authorize” the second marriage for clergymen at a recent meeting of the Synod of the Constantinople Church. Now he faces a historic choice: to be remembered in the Christian chronicles as a peacemaker, a progressive fighter for the environment and equality, or as the initiator of the bloodiest religious division in Europe in the 21st century.
The question is whether he will take a decision that will move the “Doomsday Clock” to midnight, or whether the “judgment day” of Orthodoxy will be postponed.
How divine books guide and socialize an individual into society
When an individual born it interact with social group in which it is present. The term socialization refers to the process of interaction through which the growing individual learns the habits, attitudes, values and beliefs of the social group into which one has been born. … Socialization prepares people to participate in a social group by teaching them its norms and expectations. But why there is need of socialization ? The answer is we are born there is something in our DNA that make us feel there should be some one who we need to follow, that there is someone who make us, who is very superior to us.
Very interesting question. what a religion actually is. As per the Oxford dictionary, “religion” is: “The belief in and worship of a superhuman controlling power, especially a personal God or gods.”
That is what religion is very simply put .strictly speaking, all “religions” in the world revolve around this same concept: a belief in a superhuman controlling power. They all build on this central concept, assigning various different attributes and holy books to this superhuman controlling power.
In Hinduism, this “power” is called Brahman and has many forms, manifesting itself in every sentient being, In Islam it is called “Allah” and so on so forth. But the bottom line of all these religions is: There is a god.
There is God who have sent us and give us the way to live the life. Through the learning process one give priority to the religion it follow. The religion guide us through holy book. Divine books are four in numbers revealed to different Prophets i.e.
Tawrat to Prophet Musa
Zabur to Prophet Dawud
Injil to Prophet Isa
Quran revealed to Prophet Muhammad SAW
but Muslim believes that they all carry a same message or guidance for humanity. Divine books provide set of rules to live a life. They can also act as a source of history and motivation for the followers. Quran is last Divine book but it contains some references of all other Divine Books.
Divine books act as source of religion provider. Beliefs, values and practices related to spiritual concerns are described by religion. It is also known as crucial roadway of socialization for many people. In many religious institutions like temples, churches and mosques individual of many religious communities assemble to glorify and to grasp knowledge. Many ceremonies related to structure of family like marriage and birth are also related to religious celebrations. Shared set of socialized value which passes through society are foster by organized religion. Each social theorist define religion according to their own perspective
The purpose of sending divine books to the followers of certain religion was to give them the principles of religion. The teachings of Buddhism, Islam, Hinduism, Christianity are very similar to each other. The conflict occurs in their ideology and oneness of God. Reforms in individual life and society’s life like harmony and unity are brought by these books. They act as a balance between life of both the individual and society by safeguarding rights, assigning individual responsibilities which are guided by Divine books. Divine books deals with the demand of society and behave as building block of thinking and behavioural processes and lay stress on Faith , through this human hearts and minds are completely transformed and remodelling of our thinking and behavioural pattern occur which as a result changes the whole society.
Pakistan On Its Way to Promote Interfaith Harmony
People from various cultural, racial, and religious backgrounds live in Pakistan. 96.28 percent of the country consists of a Muslim population. Minority groups make up 4% of the population, with Christians at 1.59%, Hindus at 1.60%, and Ismaili and Qadianis make 0.22 %. Unluckily this diversity is now being mistreated. Whether it is the ongoing violence against non-Muslims or the sectarian violence among Muslims across the nation, these misperceptions about other religions are a major contributor to violence among religious communities. Unfortunately, Pakistan has fallen prey to these social ills.
The government of Pakistan has contributed significantly by carrying out numerous initiatives and plans to guarantee all of Pakistani society with various religious and ethnic backgrounds the opportunity to socialize with one another. The 1973 Constitution of Pakistan specifically mentioned the rights of minorities to preserve interreligious harmony. To represent religious minorities’ voices Article 51 (2A) of the Constitution grants ten additional public services to the Christian, Hindu, Sikh, Buddhist and Parsi religious communities in the national assembly. The Supreme Court (SC) of Pakistan mandated the establishment of a National Council for Minorities. The prime objective of the Council is to oversee, the effective application and protection of rights guaranteed to minorities by the Pakistani Constitution. The Council also demands from the Federal and Provincial Governments to structure the policy proposals to uphold and defend the rights of minorities as per the 2014 Jurisdiction of SC.
Since the last decade Pakistan has been working on the issues of protection of religious minority’s rights however, the process speeded up in 2018. The Ministry of Human Rights created the Action Plan against Religious Persecution in 2016. The election campaign of the political Party “Pakistan Tehrik-e-Insaf” introduced, in their manifesto to establish a “legally empowered, well-resourced, independent National Commission on Minorities, followed by provincial Commissions/Departments”.The strategy outlines a strenuous effort to be undertaken with numerous stakeholders to protect and advance religious minorities so that they are better able to contribute to the peace and development of the nation and become a part of Pakistan’s mainstream social fabric fearlessly. It constitutes a task force at the federal level for developing a strategy for promoting religious tolerance. Curb hate speech in social media. The creation of an endowment fund for student scholarships, development of a complaint/redress mechanism, review/proposal of amendments for discriminatory laws, and protection of places of worship are just a few of the initiatives mentioned in the Action Plan. Others include raising awareness and providing training on interfaith harmony, reviewing and revising education curricula at all levels to foster a peaceful and inclusive society, and raising funds for student scholarships.
Subsequently, it is pertinent to mention here that religious harmony is crucial for maintaining interreligious relations. For this purpose, On January 16, 2018, a National Narrative (Paigham e Pakistan) for Peaceful and Moderate Pakistani Society based on Islamic Principles was presented under the watchful eye of government officials. In January 2019, the Paigham-e-Pakistan Centre for Peace and Reconciliation Studies released a fatwa (verdict) signed by over 1800 Pakistani religious scholars denouncing suicide bombings, armed uprisings, and other acts of terrorism committed in the name of Sharia.
One of the main issues facing minorities, which is being echoed around the world, is the forced conversion of young girls. The Hindu Marriage Act of 2017 was passed by the National Assembly in response to this challenge, covering all of Pakistan except Sindh. To make it easier for the Hindu community to get married under the Sindh Hindu marriage Rules, 2019, the Sindh government passed the Sindh Hindu Marriage Act 2016 (amended in 2018). Additionally, to resolve the issue and dispel any negative perceptions about forced conversion, the Pakistan Hindu Council and Ulema confined an agreement. According to this agreement, the law approved by the Parliament will be adopted regarding conversion. Any Hindu who approaches ulema for conversion will be reported to the local Hindu community leader, to meet with their parents (in absence of Ulema), until the law is approved. Still, if he/she wishes to convert will be allowed to do so.
The Pakistani religious and political elite have used religious segregation by emphasizing “divide and rule” and discouraging the idea of “unity in diversity to effectively consolidate their power. Segregation based on religion has become a major tool for encouraging violence against non-Muslims. This encourages extremism by instilling the desire in jihadist groups to commit acts of religious terrorism against members of other faiths. It is therefore essential to oppose any misuse of religion. Likewise, we must guard against religious fanaticism and extremism to promote interfaith harmony. Under the guise of religion, encourage hatred or even terrorist acts are destructive and poses a serious threat to the peace and prosperity of Pakistan.
Betting on the wrong horse: The battle to define moderate Islam
Proponents of a moderate Islam that embraces tolerance, diversity, and pluralism may be betting on the wrong horse by supporting Muslim scholars on autocrats’ payroll.
Polling in the Middle East seems to confirm that state-sponsored clerics lack credibility.
Recent research suggesting that non-violent protest has increasingly become less effective magnifies problems posed by the clerics’ legitimacy deficit.
The combination of lagging credibility and reduced effectiveness enhances the risk of politically inspired violence.
Add to that that young Muslims gravitate towards militancy in a world of perceived persecution of the faithful.
Tam Hussein, an award-winning investigative journalist and novelist, who has spent time with jihadists in various settings, noted in a recent blog and an interview that a segment of Muslim youth, who see Western militaries operating across the Muslim world, often embrace the jihadist argument that Muslims would not be victims if they had a genuinely Muslim state with an armed force and religious laws that would garner God’s favour.
Achieving a state, the jihadists say, has to be ‘through blood (because) the rose isn’t got except by putting one’s hand on the thorns.’
Mr. Hussein cautioned that “this sentiment of young Muslims…cannot be combated with platitudes, ill thought out deradicalisation programmes, and naff websites set up to combat social media.”
Mr. Hussein’s insight goes to the crux of a rivalry for religious soft power in the Muslim world that, at its core, involves a struggle to define concepts of moderate Islam.
In essence, Mr. Hussein argues that a credible response to religiously inspired militancy will have to come from independent Islamic scholars rather than clerics who do Muslim autocrats’ bidding.
The journalist’s assertion is undergirded by some three-quarters of Arab youth polled annually by Dubai-based public relations firm ASDA’A BCW who have consistently asserted in recent years that religious institutions need to be reformed.
Commenting on the agency’s 2020 survey, Gulf scholar Eman Alhussein said that Arab youth had taken note of religious figures endorsing government-introduced reforms they had rejected in the past.
“This not only feeds into Arab youth’s scepticism towards religious institutions but also further highlights the inconsistency of the religious discourse and its inability to provide timely explanations or justifications to the changing reality of today,” Ms. Alhussein wrote.
Mr. Hussein warned that “what many…well-intentioned leaders and Imams don’t realise, and I have seen this with my own eyes, is that radical preachers…have a constituency. They hit a nerve and are watched” as opposed to “those they deem to be ‘scholars for dollars’… There is a dissonance between the young and the imams. …
When the no doubt erudite Azhari sheikhs such as Ali Gomaa seemingly support Sisi’s killing of innocents followed up by Habib Ali Jifri’s support for his teacher, one cannot help but understand their predicament and anger,” Mr. Hussein said, referring to scholars of Al Azhar, a citadel of Islamic learning in Cairo.
Mr. Hussein was pointing to Ali Gomaa, who, as the grand mufti of Egypt, defended the killing of some 800 non-violent protesters on a Cairo square in the wake of the 2013 military coup led by general-turned president Abdul Fatah al-Sisi. The coup toppled Mohamed Morsi, a Muslim Brother and Egypt’s only democratically elected president.
A Yemeni-born UAE-backed cleric, Mr. Al-Jifri, a disciple of Mr. Goma, is part of a group of Islamic scholars who help project the Emirates as a beacon of an autocratic form of moderate Islam that embraces social reforms and religious diversity, rejects political pluralism, and demands absolute obedience of the ruler.
The group includes the former Egyptian mufti, Abdullah Bin Bayyah, a respected Mauritanian theologian, and his disciple, Hamza Yusuf, one of America’s foremost Muslim figures.
Mr. Hussein could have included Mohammed al-Issa, the secretary general of the Muslim World League, the primary vehicle employed by Saudi Crown Prince Mohammed bin Salman to garner religious soft power and propagate his autocratic version of Islam.
Autocratic reformers such as UAE President Mohammed bin Zayed and Mr. Bin Salman offer an upgraded 21st-century version of a social contract that kept undemocratic Arab regimes in office for much of the post-World War Two era.
The contract entailed the population’s surrender of political rights in exchange for a cradle-to-grave welfare state in the oil-rich Gulf or adequate delivery of public services and goods in less wealthy Arab states.
The breakdown was sparked not only by governments’ failure to deliver but also by governments, at times, opening political space to Islamists so that they could counter left-wing forces.
Scholar Hesham Allam summarised the policy as “more identity, less class.” In effect, Middle Eastern government were hopping onto a bandwagon that globally was empowering religious and nationalist forces.
Using Egypt as a case study in his just publisjed book, Classless Politics: Islamist Movements, the Left, and Authoritarian Legacies in Egypt. Mr. Sallam argued that” in the long run, this policy led to the fragmentation of opponents of economic reform, the increased salience of cultural conflicts within the left, and the restructuring of political life around questions of national and religious identity.”
To revive the core of the social contract, Messrs. Bin Zayed and Bin Salman have thrown into the mix degrees of social liberalization and greater women’s rights needed to diversify their economies and increase jobs as well as professional, entertainment, and leisure opportunities.
At the same time, they have cracked down on dissent at home and sought to impede, if not at times brutally, reverse political change elsewhere in the region.
Even so, researcher Nora Derbal describes in her recently published book, Charity in Saudi Arabia: Civil Society under Authoritarianism, discrepancies between interpretations of Islamic guidance as provided by government officials and state-sponsored clerics and charity and civil society groups that have their own understanding.
In one instance, Ms. Derbal noted that the government sought to restrict charity recipients to holders of Saudi national id card. She quoted a representative of one group as saying that “Islamically speaking, any person, Muslim or not Muslim, deserves aid if in need.”
Nevertheless, the notion of an autocratic moderate Islam appears to work for the UAE and holds out promise for Saudi Arabia but is on shaky ground elsewhere in the Middle East and North Africa.
Recent polling by ASDA’A BCW showed that of the 3,400 young Arabs in 17 Arab countries aged 18 to 24 surveyed, fifty-seven per cent identified the UAE as the country where they would like to live. Thirty-seven per cent wanted their home country to emulate the UAE.
The survey’s results starkly contrast Mr. Hussein’s perceptions of discontented, radicalized Muslims and jihadists he encountered in Syria and elsewhere.
The diverging pictures may be two sides of the same coin rather than mutually exclusive. The survey and other polls and Mr. Hussein likely tap into different segments of Muslim youth.
Nobel Literature Prize laureate Orhan Pamuk described the men and women that Mr. Hussein discussed as having a “sense of being second or third-class citizens, of feeling invisible, unrepresented, unimportant, like one counts for nothing—which can drive people toward extremism.”
Some of those responding to polls may be empathetic but probably wouldn’t pull up their stakes because they are at a point where they have too much to lose.
Even so, recent surveys by the Washington Institute for Near East Policy showed that 59 per cent of those polled in the UAE, 58 percent in Saudi Arabia, and 74 per cent in Egypt, disagreed with the notion that “we should listen to those among us who are trying to interpret Islam in a more moderate, tolerant, and modern way.”
Given that in the milieu that Mr. Hussein depicts, the UAE is “seen by many as actively subverting the aspirations of millions of Arabs and Muslims for their own political ends, one can see why these (angry) young men will continue to fight,” the journalist said.
“When scholars don’t act as their flock’s lightning rod, or do not convey their sentiments to power, or are not sufficiently independent enough, the matter becomes hopeless and young men being young men, look for other avenues,” Mr. Hussein added.
Pakistan is one place where Mr. Hussein’s scenario and Mr. Pamuk’s analysis play out. In July, a United Nations Security Council report said that Tehreek-e-Taliban Pakistan (TTP), also known as the Pakistani Taliban, boasted the largest number of foreign militants operating from Afghan soil.
The report suggested that many of TTP’s 3,000 to 4,000 fighters were freed from Afghan jails shortly after last year’s fall of Kabul.
Recent academic research suggesting that non-violent dissent is seeing its lowest success rate in more than a century even though the number of protests has not diminished magnifies the resulting threat of militancy.
One study concluded that the number of protest movements worldwide had tripled between 2006 and 2020, including the dramatic 2011 popular Arab uprisings. Yet, compared to the early 2000s when two out of three protest movements demanding systemic change succeeded, today it is one in six, meaning that protests are more likely to fail than at any time since the 1930s, according to Harvard political scientist Erica Chenoweth. Ms. Chenoweth suggested that the sharp decline was starkest in the past two years.
By comparison, armed rebellion has seen its effectiveness decline more slowly than non-violent protest, making the two strategies nearly tied in their odds of succeeding. “For the first time since the 1940s, a decade dominated by state-backed partisan rebellions against Nazi occupations, non-violent resistance does not have a statistically significant advantage over armed insurrection,” Ms. Chenoweth said.
Ms. Chenoweth and others attribute the evening out of success rates of violent and non-violent agitation to deep-seated polarization, militant nationalism, media echo chambers, increased restrictions on freedom of assembly and expression that cut off avenues to release pent-up anger and frustration, and an enhanced authoritarian toolkit. The toolkit includes divide and rule strategies, digital repression, propaganda and misinformation, and the declaration of emergency powers under pretexts such as the recent public health crisis.
Said Ms. Chenoweth: “As authoritarian movements gain ground, democratic movements worldwide are struggling to expand their constituencies among those who have grown frustrated with the systems of inequality and injustice that continue to plague…countries worldwide.”
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