Introduction

It is indeed a pleasure to address – from a distance through prayer and in spirit, as well as through video-communication – the auspicious and international gathering of the Young Presidents Organization in Athens, sponsored by the Young Presidents Organization of Greece. Your conference, as we are well aware, is being attended by successful executives and influential opinion-makers from all over the world, and also being honoured by the presence of H.E. Prime Minister Karamanlis. Therefore, on behalf of the Ecumenical Patriarchate, one of the oldest spiritual institutions in the world, we would like to extend our warmest wishes and most fervent prayers for the success of your deliberations. It is a matter of real regret that these wishes cannot be delivered in person. However, we would like to assure you that the message sincerely comes from the heart, both because your gathering is deeply important but also because your calling, as talented business leaders, is profoundly influential. In different ways, each of you will make a unique and personal contribution to the history of the 21st century.

We would like to take this opportunity to remind you of certain global realities in our modern age in order to bring to your attention two essential and fundamental concerns of our modern world, which must be considered from a variety of perspectives – not only social or political, and not only economic or global, but also from a religious or spiritual point of view. It is our hope that we shall, in this way, encourage you to appreciate and address these critical issues in an open-minded and open-hearted manner as you move out to your respective and responsible positions. For, it is our firm conviction that these are concerns that all of us will ultimately encounter and about which all of us should be constantly in dialogue in order to pave the way toward a more peaceful and sustainable world for the sake of the present and future generations as well as for the glory of God. These concerns are also a central priority of the Ecumenical Patriarchate, which has been endowed by history with a special responsibility for the spiritual welfare of the whole inhabited earth, the OIKOYMENH.

I. The Protection of the Environment

The first concern relates to the state of our environment and the ever-growing risk that human folly or recklessness will do irreparable damage to our beautiful but fragile planet. The Ecumenical Patriarchate has, among other initiatives, already convened seven international symposia on the state of the earth and its waters, most recently in Greenland where we saw for ourselves the frightening pace at which the Arctic ice is melting. Dear friends, this issue is not about politics; it is about life. Indeed, for business leaders of your generation, it will become increasingly obvious that respect for the environment constitutes a moral duty for all, an expression of both common responsibility and simple common sense.

In recent years, we have learned some important lessons about caring for the natural environment. However, in order to draw your attention to the way in which businesspeople and professionals may respond to this issue, we would add that we have especially learned that environmental action cannot be separated from human relations. What we do for the earth is intimately related to what we do for people – whether in the context of human rights or international politics, whether with regard to poverty and social justice or world peace. It has become clearer to us that the way we respond to the natural environment is intimately and deeply connected to the way we treat human beings. The way we relate to material things and the natural environment directly reflects the way we relate to other people. Therefore, the willingness of some people to exploit the environment, which is the “flesh of the world,” goes hand in hand with their willingness to ignore human suffering in the flesh of our neighbor. And, by extension, the willingness to respond the needs of creation and of our neighbor reflects our willingness to respect the way of the heart and the commandments of God.

In our efforts, then, for the preservation of the natural environment, we must ask ourselves some difficult questions about our concern for other human beings and about our way of life and daily habits. Just how prepared we are to sacrifice our excessive lifestyles – as societies and as individuals – in order for others to enjoy the basic right to survive? Or, at least, just how committed are we to working so that all people may have sufficient resources, so that no person suffers from poverty or hunger or unemployment? What are we truly prepared to surrender in order to learn to share? When will we learn to say: “Enough!”? How can we direct our focus away from what we want to what the world and our neighbor need? Do we honestly do all that we can to leave as light a footprint as possible on this planet for the sake of those who share it with us and for the sake of future generations? Today, there are no excuses for our lack of involvement. We have access to detailed and instantaneous information; alarming statistics are readily available. If we constantly emphasize our freedom, then we must remember that caring is also one of the fundamental choices we are free to make. Do we, therefore, choose to care? If not, then we are denying our prerogative, indeed our very nature as human beings. If we do not choose to care, then we are not simply indifferent onlookers; we are in fact active aggressors. If we are not allaying the pain of others, and only see or care about our own interests, then we are directly contributing to the suffering and poverty of our world. Where do we stand? Where do you stand?

II. The Importance of Dialogue

Another concern which you as leaders and as businesspeople will almost certainly face, in one form or another, is the sheer diversity of the human race, namely the simple fact that humankind is divided into so many different religions, races, ethnic groups and nationalities. Whatever the nature of your business or profession, your employees and your customers invariably comprise representatives of the human race in all its wondrous variety and mystery. It follows, then, that as business leaders, and quite simply as decent and civilized human beings, you have a strong interest in the avoidance of any so-called “clash of civilizations” between different cultural or religious groups.

We hear it stated often that our world is in crisis. It is sick morally, spiritually, ecologically, economically, politically. It is said that the crises the world is facing are fundamentally related to the humanity-creation-God relationship and more specifically to human responsibility. Yet, never before in history have human beings had the opportunity to bring so many positive changes to so many people simply through the power of encounter and dialogue. Never before have human beings – and especially influential leaders, such as yourselves – had the opportunity of impacting and transforming our world so radically, both for the better and for the worse. The interaction of human beings and ethnic groups is today alarmingly direct and immediate, particularly as a result of technological advances in the mass media and means of travel. People of diverse cultural and religious backgrounds gather in conferences to discuss mutual tolerance, to promote authentic reconciliation and to negotiate peaceful solutions. So, while it may be true that this is a time of crisis, that the world is sick, it must equally be underlined that there has also never been greater tolerance for respective traditions, religious preferences and cultural peculiarities. For this, we must be deeply grateful to God.

Indeed, the Ecumenical Patriarchate has initiated numerous such dialogues of hope and love with other Christian confessions (such as the Roman Catholic Church and the Anglican Communion), as well as with other religious communities (such as the Jewish and Muslim faiths). Through both unofficial conversations conducted on a personal level between followers of the world’s great religions, and formal dialogues organized internationally by religious leaders and institutions, we have struggled to clarify centuries-old misunderstandings, while gradually preparing people’s hearts and minds for the possibility of peaceful coexistence and dignified cooperation among all people. Is this effort for encounter not something sacred? Can there be anything more precious in the eyes of God than this struggle to communicate and relate? Is there truly anything more valuable for the future of humankind?

Of course, this is slow and painful work. It does not mean, for example, that differences on the level of doctrine are insignificant or inconsequential. For, a difference on the level of doctrine leads to a different worldview and, accordingly, a different way of life. Nevertheless, not pursuing differences does not imply indifference. Rather, this sense of working and living together in peace and solidarity signifies a profound respect for each person and each culture as unique and unrepeatable, as a precious piece in the wonderful tapestry called humanity. Genuine dialogue recognizes the inviolable right of every human being to follow a personal journey of faith, hope and love.

This is precisely why, in our Common Declaration with His Holiness Pope Benedict XVI, on the occasion of his visit to the Ecumenical Patriarchate last November for the Thronal Feast of St. Andrew, we pronounced our special concern for those parts of the world where people live in poverty, war and terrorism, as well as for the various forms of exploitation of the poor, of migrants, women and children. We jointly proclaimed that “we are called to work together to promote respect for the rights of every human being, created in the image and likeness of God, and to foster economic, social and cultural development.”

Accordingly, then, we do not approach dialogue in order to set our arguments against those of our opponents in the framework of conflict. We approach in a spirit of love, sincerity and honesty. In this respect, dialogue implies equality, which in turn implies humility. Honesty and humility dispel hostility and arrogance. Just how prepared are we in dialogue to receive others and to respect others in dialogue? How willing are we to learn and to love? If we are neither prepared to receive nor willing to learn, then are we truly engaging in dialogue? Or are we actually conducting a monologue?

Often, unfortunately, more conservative Christians (including Orthodox) and other religious groups (especially extremists) are offended by the fact that the Ecumenical Patriarchate has historically given priority to such dialogues with other confessions or faiths. These people believe that there can be no dialogue on equal terms with those who hold to a different creed, whom they call “heretics.” Indeed, the word “heresy” is another term that has been greatly misused, if not widely abused in the history of religious and theological thought. For, we are convinced that in no way are we undermining the importance of theological doctrine and its accuracy when we conduct dialogues and discussions. Perhaps it may be useful to remember here that the Greek word for “heresy” – airesis – does not primarily signify erroneous doctrine. Rather, it implies the conscious selection of one aspect of truth, which one absolutizes in a fundamentalist way to the exclusion of all other perceptions of truth. We must humbly admit that all of us have, at one time or another, been guilty of the sin of narrow-mindedness – Christians, Jews and Muslims alike – particularly when we feel that our worldview has been threatened. Therefore, we are convinced that the purpose of sincere and open dialogue is precisely to reveal the fallacy and arrogance of this stifling attitude. This is the kind of humility that is expected of all those in dialogue and of all people who live alongside adherents of another faith in our multi-cultural and multi-religious world.
 

True dialogue is a gift from God. According to St. John Chrysostom (347-407), fourth-century Archbishop and predecessor of ours on the historical Throne of Constantinople, God is always in personal dialogue with human beings. In fact, God constantly searches for ways in which to communicate with His creation. In some ways, the history of salvation is none other than the loving pursuit by God of His creatures. So God always speaks: through Prophets and Apostles, through saints and mystics, as well as through persons in key positions in society such as yourselves, and even through the natural creation itself; for, “the heavens declare the glory of God” (Psalm 19.1). When we are in dialogue with those around us, then we are speaking the language of God! Dialogue is the most fundamental experience of life: from childhood, through education, to maturity. Dialogue is also the most powerful means of communication – not only for the teacher and the preacher, but for every leader and member of society. Dialogue promotes knowledge and science, reveals truths and emotions, abolishes fears and prejudice, cultivates bonds and broadens horizons. Dialogue expands our perception of the world; it introduces new ways of achieving goals. Dialogue enriches; whoever refuses dialogue remains impoverished.

This dilemma concerning the critical need for open dialogue is at the heart of the ministry of the Ecumenical Patriarchate, which is located at a great crossroads of civilizations and therefore continually does everything in its power to promote understanding and mutual respect between all faiths and cultures. As we have already observed, the labour of dialogue between different religions and value-systems is never an easy one. It requires patience, humility and the ability to listen carefully to other people’s deepest hopes and fears. But with the spectre of ethnic and sectarian conflict looming in many parts of the world, the Patriarchate sees no alternative to patient and persistent dialogue. It is our hope and prayer that you, too, will contribute in every way possible to the avoidance of any form of racial, religious or cultural conflict.

Dear friends, the language of God is the language of love, tolerance and compassion. The only question is: will we refuse to speak the language of heaven, which includes everyone and excludes no one? Or will we choose to learn new methods of communication and to adopt new ways of cooperation?

Conclusion

As you probably know, in the United States of America, the city of Atlanta likes to celebrate its good race relations and its successful economy, by saying it is “a city too busy to hate”. It is our paternal wish and Patriarchal prayer that you and the people whose lives you touch – whether your customers, your co-workers, your business partners – will always be too busy to hate but never too busy to love.

We are profoundly encouraged by your thirst to learn new ways and to adopt new expressions of love in the global community. The clear signs of your common commitment to the well-being of humanity truly serve as a beacon of hope in a world of poverty and war. The Young Presidents Organization is an encounter of individuals and institutions that bodes well for our world. Yours is an involvement that highlights the supreme purpose and calling of humanity to transcend political or religious differences in order to transform the entire world for the glory of God.

May God bless you all in this noble endeavour.