In English:
Bishop Hilarion Alfeyev: Setting objectives for Christian-Muslim dialogue and cooperation
En français:
Dans l’Eglise russe on appelle les dirigeants de l’UE à défendre plus activement les chrétiens dans les pays musulmans et dans les autres pays du monde
Auf Deutsch:
Gemeinsames Fest für die Märtyrer der Ost- und Westkirche?
Bishop Hilarion Alfeyev: Setting objectives for Christian-Muslim dialogue and cooperation
Inter-religious dialogue, as well as dialogue between religion and secular ideologies, is a matter of necessity and urgency. The world is witnessing a significant re-shaping of its religious map. In some European countries, where not long ago an atheist ideology was officially imposed on the entire population, and where churches were heavily persecuted, we are now witnessing an unprecedented religious revival. In other countries, however, we see a clear decline in religious practice. Secularism is gaining momentum in nations which not long ago identified themselves as Christian, while the growth of Islam is also quite noticeable.
Against this background the initiative of the 138 Muslim theologians who addressed an open letter to leaders of Christian Churches should be regarded as highly appropriate and most timely.
His Holiness begins his response by thanking all the Muslim religious leaders and scholars who sent an open letter to representatives of Christian Churches and organizations. ‘Christians and Muslims’, says the Patriarch, ‘have many similar aims, and we can unite our efforts to achieve them. However, this unity will not occur if we fail to clarify our understanding of each other’s religious values. In this connection, I welcome the desire of the Muslim community to begin a sincere and open dialogue with representatives of Christians Churches on a serious scholarly and intellectual level.’
According to His Holiness, ‘Christianity and Islam are engaged today in a very important task in the world. They seek to remind humanity of the existence of God and of the spiritual dimension present both in man and the world. We bear witness to the interdependence of peace and justice, morality and law, truth and love.’
‘Christians and Muslims’, continues the Patriarch, ‘are drawn together first of all by the commandment of the love of God and the love of one’s neighbor. At the same time, I do not think it is worthwhile for us to identify a certain minimum that seems to fix our convergences in faith and to be theologically sufficient for the individual’s religious life. Any doctrinal affirmation in Christianity or Islam cannot be viewed in isolation from its unique place in the integral theological system. Otherwise, one’s religious identity will be obliterated to give rise to a danger of moving along the path of blending the faiths. It seems to be more fruitful, therefore, to study the integral faith of each side and to compare them.’
His Holiness then turns to the understanding of God as Love as the key point of Christian theology. The Divine nature ‘has love as it’s most essential, characteristic and important property.’ The Christian concept of God the Trinity is interpreted against the background of the notion of God as love: ‘A lonely isolated essence can love only itself: self-love is not love. Love always presupposes the existence of the other. Just as an individual cannot be aware of himself as personality but only through his communication with other personalities, there cannot be personal being in God but through love of another personal being. That is why the New Testament speaks of God as one Being in three Persons – the Father, the Son and the Holy Spirit. God is the unity of three Persons who have the same divine nature, which belongs to each of them in its fullness so that they are not three but one God. God the Trinity is the fullness of love with each hypostatic Person bespeaking love towards the other two hypostatic Persons. The Persons of the Trinity are aware of themselves as “I and you”: “just as you are in me and I am in you” (John. 17, 21), Christ says to the Father. “He will bring glory to me by taking from what is mine and making it known to you”, Christ says about the Holy Spirit (John. 16, 14). Therefore, every Hypostasis in the Trinity refers to the other Hypostasis.’
The Divine love is manifested not only in the communion of the three Persons of the Holy Trinity, but also in God’s revelation to the created world. The incarnation of God in the Person of Jesus Christ for the salvation of the humanity was a manifestation of Divine love: ‘For God so loved the world that he gave his one and only begotten Son, that whoever believes in him shall not perish but have eternal life’ (John. 3, 16).
According to the biblical teaching, shared by the representatives of all the three Abrahamic religions, man was created in the image and after the likeness of God (Gen. 1, 26). This means, points His Holiness Patriarch Alexy, that ‘God’s love is communicated to human beings to become their inner property, their living force that determines, penetrates and forms their whole lives. Love in man arises in response to God’s love.’
As the Patriarch of Moscow further states, ‘the manifestation of man’s true love of God is possible only if man is free. This freedom makes it possible to do good by fulfilling the will of God by choice, not only out of fear or for the sake of reward. The love of God inspires in man the selfless desire to fulfill His commandments. For, according to St. Isaac the Syrian, “Because of His great love, God was not pleased to restrict our freedom but was pleased to draw us near Him through the love of our own heart”. Therefore, human freedom increases, extends and grows stronger as human beings grow in love of God, which is the core of human religious and moral perfection. Those who love God seek to emulate their Creator in their actions: “Be perfect, therefore, as your heavenly Father is perfect” (Matt. 5, 48).’
His Holiness specifies that his letter does not have the aim of setting forth the entire Christian theology. He is convinced, however, that ‘Christian and Muslim thinkers would benefit from regular studies of each other’s doctrines in their fullness.’ In this connection, he muses, ‘it seems desirable to develop a doctrinal Christian-Islamic dialogue to broaden academic and research cooperation, to study doctrinal affirmations, to create an in-depth basis for developing multifaceted cooperation between our two religious communities.’
His Holiness notes that ‘the doctrinal dialogue between the Orthodox Church and Islam has considerably intensified recently. This happened not only because we have to communicate more intensively and to build societal life together, but also because Christians and Muslims have come to face the same challenges which are impossible to meet on one’s own.’
Among these challenges the Patriarch mentions ‘a pressure from the anti-religious worldview that claims universality and seeks to subject all the spheres of life in society.’ I would like to comment on this assertion by pointing out to the fact that, indeed, militant secularism and atheism, quickly gaining in numbers in Western world, lays claims to a monopoly on world views and remains intolerant of competition. Today’s liberal humanists and atheists believe that there is no place for God in the public domain. For them, to mention God in documents of public significance, or to wear religious symbols in public places, violates the rights of unbelievers and agnostics. They forget, however, that the ban on mentioning God and wearing religious symbols discriminates equally against believers, who are refused the right to openly express their religious convictions. Thus, anti-religious worldview becomes a challenge for both Christians and Muslims alike, as well as for the representatives of other traditional religions.
Another challenge, states His Holiness, comes from ‘attempts to assert a “new morality” that contradicts the moral norms supported by traditional religions.’ This statement refers, in particular, to the norms related to sexual ethics, and I would like to make a short excursus here in order to better understand the concerns of the Russian Orthodox Church and its spiritual leader.
In all traditional religions, including Christianity, Judaism and Islam, there exists the notion of marriage as a divinely-established union between a man and a woman. Christianity insists on the uniqueness of marriage and the principle of its indissolubility, viewing divorce as a sin (although there are a number of exceptions to this rule). Traditional religions condemn all forms of fornication, adultery and marital infidelity, as well as prostitution and promiscuity.
Until the second half of the twentieth century the norms mentioned above were considered generally accepted in the majority of Western countries. However, the ‘sexual revolution’ which followed the Second World War and the outbreak of the feminist movement in the 1960s led to a radical transformation of family and sexual ethics. The avalanche-like liberalization of legislation concerning morality began and continues to this very day. The monumental social break with the past, unprecedented in scale and brought about by the sexual revolution, affected practically all Western countries. In less than half a century the traditional notions of the family and sex were overturned, making way for ‘progressive’ norms based on the liberal world-view. Not only did this radically change the entire face of Western liberal civilization, but it also created an unbridgeable gulf between it and those religions in which traditional family and sexual ethics continue to be adhered to.
One of the ‘accomplishments’ of the sexual revolution was the change of the traditionally negative attitude toward homosexual relations and other forms of sexuality which until recently were considered sexual deviations (e.g. bisexuality, transsexuality). This change is the result of well-planned action taken over the course of many years by advocates of the rights of sexual minorities to win over popular opinion and liberalize legislation in the area of sexual ethics. In each country events have unfolded according to the same scenario. First advocates for the rights of sexual minorities call for tolerance toward their lifestyle, and then obtain the legalization of homosexuality at the legislative level. This is followed by the battle for the full equality of homosexual unions with heterosexual ones and the recognition of the former as equal to marriage. Finally, homosexual couples manage to win the right to adopt and rear children. In various Western countries this process has taken place with varying degrees of speed, but nevertheless with the same, clearly visible general tendency toward the abolishment of all prohibitions and limitations in the area of sexuality. For the time being there remains one final frontier: the official sanctioning of the seduction of minors has not yet been given. But will activists of sexual freedom have to wait long to overcome this last hurdle?
I would like to stress that traditional Christianity in no way demands the renewal of repressions against members of sexual minorities and does not call for discrimination against them. However, the Church resists attempts to present a sinful tendency as a norm and opposes all means of propagating homosexuality. A large number of examples bear witness to the fact that in societies where the propagation of homosexuality is forbidden, this phenomenon, although it may exist, does not reach mass proportions (as in the case of Islamic countries). On the other hand, in places where the systematic propagation of homosexuality is carried out, this phenomenon acquires a mass character. Today in the West the rules of political correctness forbid any criticism of homosexuality, while its propagation through the mass media and the school system is encouraged and welcomed. The inculcation of a positive image of ‘homosexual love’ is one of the ideological paradigms of modern Western civilization, while the abolishment of ‘discriminatory’ laws concerning sexual minorities is demanded of all countries wishing to enter the ‘civilized community.’ These tendencies cannot but cause serious concern among traditional religions and should become a matter of special attention within the framework of the Christian-Muslim dialogue.
Setting objectives for such a dialogue, the Primate of the Russian Orthodox Church mentions that ‘some people among both Christians and Muslims have expressed fears that the development of interreligious dialogue may lead to religious syncretism, a review of the doctrines and obliterated borders between religious traditions.’ His Holiness believes, however, that ‘a reasonable system of cooperation between religions helps to preserve and emphasize the unique nature and identity of each of them. Moreover, the development of appropriate forms of interreligious dialogue in itself has proved to be a serious obstacle for manipulations aimed to establish a kind of universal super-religion.’
The Patriarch then turns to the experience of co-existence between Christianity and Islam in Russia. He notes that in Russia the traditional religions ‘have never come into conflict while preserving their identity for a thousand years. Russia is one of those rare multi-religious and multinational states whose history has not known the religious wars that have plagued various regions of the world. The basic religious and ethical principles held by the traditional faiths in Russia invariably guided their followers toward cooperation with people of other religions and beliefs in the spirit of peace and harmony. Various religious communities lived side-by-side, working together and defending together their common Motherland. Nevertheless, they stood firm in the faith of their own forefathers, safeguarding it against encroachments from outside and often doing so together in face of invaders from other countries. To this day, our compatriots have not come into any real conflict between them based on religious grounds.’
The concluding part of the Patriarch’s response to the Muslim theologians deals with concrete issues related to the co-existence of Christians and Muslims in various parts of the world. ‘In many Muslim countries,’ the Patriarch notes, ‘Christians have enjoyed invariable support and have the freedom to live according to their own religious rules. However, in some Islamic countries, the legislation prohibits the construction of churches, worship services and free Christian preaching.’
Iraq, Afghanistan, and Saudi Arabia may serve as examples of places where the situation of Christians is desperate. In Iraq, the killing and abduction of Christian clergy is a daily reality. In Afghanistan, conversion to Christianity may lead to the death sentence. In Saudi Arabia, no single Christian church exists and Christian workers are not allowed to read the Bible or to come together for worship. Alarming news about the persecution and killing of Christians comes from Pakistan, Indonesia, the Philippines, as well as from many African nations. The Patriarch of Moscow expresses his hope ‘that the letter of Islamic religious leaders and scholars proposing to intensify dialogue between our two religions will contribute to establishing better conditions for Christian minorities in such countries.’
According to the Primate of the Russian Orthodox Church, ‘on the practical plan the Christian-Muslim cooperation could be aimed at safeguarding the role of religion in public life, struggling with the defamation of religion, overcoming intolerance and xenophobia, protecting holy places, preserving places of worship and promoting joint peace initiatives.’ This relates, in particular, to the Kosovo region, where churches are being brutally destroyed, and thousands of Christians are left homeless or forced into exile. Another such region is that part of Cyprus which is still unlawfully occupied by Turkish military forces, where churches are being ruined and Christian population continues to suffer excessively.
Turkey aspires towards membership in the European Union, while at the same time continuing to neglect the needs of its Christian population. Turkey’s refusal to reopen the theological school on Halki, in spite of repeated requests from the Patriarchate of Constantinople, is but one of many examples of such neglect. One hopes that Christian-Muslim dialogue will help to make sure that the Christian minority in Turkey will be treated according to civilized standards.
Concluding his response to the Muslim leaders, His Holiness the Patriarch of Moscow states: ‘It is my conviction that it is precisely the Christians and the Muslims that should initiate inter-religious dialogue on regional and global level. Therefore, in the framework of international organizations, it seems useful to create mechanisms that make it possible to be more sensitive to the spiritual and cultural traditions of various peoples.’ This is a clear call to concrete actions which will significantly intensify the Christian-Muslim cooperation and may lead to a breakthrough in the relationship between major world religions.
Dans l’Eglise russe on appelle les dirigeants de l’UE à défendre plus activement les chrétiens dans les pays musulmans et dans les autres pays du monde
La population chrétienne dans différentes parties de la planète a besoin d’une plus grande protection de la part de l’Union Européenne a déclaré Monseigneur Hilarion, évêque de Vienne et d’Autriche et chef de la représentation de l’Eglise russe auprès des organisations internationales européennes.
«La tolérance ne doit pas se mettre en application au détriment des chrétiens qui constituent toujours la majorité de la population européenne. Les cas de christianophobie et de discrimination des chrétiens doivent être officiellement condamnés», a souligné le prélat lors de la rencontre des dirigeants de l’UE avec les leaders religieux d’Europe qui a eu lieu le 5 mai à Bruxelles.
Il a exprimé l’opinion que les dirigeants de l’Union Européenne devaient faire plus pour la défense du patrimoine chrétien européen. Selon ses paroles cela concerne, en particulier, le Kosovo «où les églises sont détruites de façon barbare, où des milliers de chrétiens sont laissés sans toit et sont contraints à l’exil».
«Cela concerne également la partie de Chypre qui est illégalement occupée par l’armée turque, où les églises sont soumises à la destruction et où la population chrétienne souffre cruellement», - a dit l’évêque.
Il a noté que la Turquie veut entrer dans l’Union Européenne «mais en même temps méprise les besoins de la population chrétienne». Ainsi, continua-t-il, «le refus de rouvrir une école de théologie dans l’île de Halki malgré les nombreuses demandes de la part du patriarcat de Constantinople, n’est que l’un des exemples d’un tel mépris».
«En grande partie, la politique antichrétienne actuelle de la Turquie est basée sur le refus de reconnaître les crimes perpétrés par le passé contre la population chrétienne, en particulier le génocide des Arméniens, des Grecs et des Assyriens», - a déclaré Monseigneur Hilarion.
Il a appelé les dirigeants de l’UE à utiliser les mécanismes des négociations avec la Turquie pour défendre les minorités religieuses de ce pays.
D’autre part, a souligné le représentant du Patriarcat de Moscou, «les dirigeants de l’UE peuvent et doivent faire beaucoup plus pour la défense des populations chrétiennes hors de l’Europe, en particulier en Irak, en Afghanistan, en Arabie Saoudite et dans de nombreux autres pays musulmans».
«En Irak l’enlèvement et l’assassinat de ministres chrétiens du culte sont devenus une réalité quotidienne. En Afghanistan la conversion au christianisme peut amener à la peine de mort. En Arabie Saoudite il n’existe aucune église chrétienne. Des nouvelles alarmantes sur des persécutions et des assassinats de chrétiens nous parviennent du Pakistan, d’Indonésie, des Philippines et de certains pays d’Afrique», - a constaté Monseigneur Hilarion.
De la part des dirigeants de l’UE, à la rencontre ont participé Monsieur Janez Jansa, premier ministre de Slovénie et président de l’Union Européenne, Monsieur Jose Manuel Barroso, président de la Commission européenne, et Monsieur Hans-Gert Pöttering, président du Parlement européen.
De la part des leaders religieux, à cette rencontre ont participé des représentants des Eglises chrétiennes, de l’islam et du judaïsme.
Source: REOR
Gemeinsames Fest für die Märtyrer der Ost- und Westkirche?
Eindrucksvoller Russland-Besuch des Salzburger Erzbischofs Alois Kothgasser - Hinwendung zur orthodoxen Kirche als Ausdruck einer spirituellen Sehnsucht prägt in Russland zunehmend die Gesamtgesellschaft.
Moskau-Salzburg, 2.5.08 (KAP) Mit einem äußerst herzlichen Empfang durch den Leiter des Außenamts des Moskauer Patriarchats, Metropolit Kyrill von Smolensk, ist am Mittwoch der Besuch des Salzburger Erzbischofs Alois Kothgasser und seiner Delegation in Russland zu Ende gegangen. Der Salzburger Erzbischof, der auf Einladung von Patriarch Aleksij II. am orthodoxen Osterfest teilgenommen hatte, zeigte sich auf dem Rückflug vom Erlebnis dieser Tage und vom "Osterwunder" des Glaubens nach den Vernichtungsschlägen der langen kommunistischen Religionsverfolgung zutiefst berührt. Den Kirchen des Westens und des Ostens sei es zwar noch nicht gelungen, einen gemeinsamen Kalender für ihre großen Feste zu finden, erklärte Kothgasser bei der Begegnung mit Metropolit Kyrill, man könnte aber zunächst darüber nachdenken, ob nicht ein gemeinsames Fest zur Erinnerung an die Märtyrer der christlichen Geschichte denkbar wäre.
Das dichte Moskauer Besuchsprogramm des Salzburger Erzbischofs hatte - wie berichtet - seinen Höhepunkt in der Osternachtfeier in der Moskauer Erlöserkathedrale und in einer nahezu einstündigen Begegnung mit Patriarch Aleksij II. Der Eindruck einer neuen Blüte in der langen, oft tragischen Geschichte der russischen Orthodoxie begleitete Kothgasser und seine Delegation bis in die letzten Stunden seiner Visite. So lud auch Metropolit Kyrill nach einer von den österreichischen Gästen besuchten Liturgiefeier zu einem gemeinsamen Essen, an dem auch hohe Repräsentanten der russischen Gesellschaft teilnahmen, die in ihren Wortmeldungen und Ostergrüßen an die Kirche das neue, kraftvolle Leben der Orthodoxie nachdrücklich unterstrichen.
Die Hinwendung zur Kirche überschreite viele politische Grenzen und präge zunehmend die Gesamtgesellschaft, wurde dabei betont. Das gelte auch dort, wo Menschen zu keiner persönlichen Religiosität gefunden hätten: "Ostern war für jeden Russen immer das größte Fest des Herzens, wenn auch leider nicht des Kalenders. Jetzt fällt der Wunsch des Volkes, der Kirche und des Staates wieder zusammen". Und während der erste russische Kosmonaut, Jurij Gagarin, nach seiner Heimkehr 1961 stolz berichtet hatte, seine Erfahrungen im All hätten endgültig bewiesen, dass es keinen Gott gibt, hätten sich die Kosmonauten der russischen Sojus-Station im Weltraum auch heuer über Funk mit herzlichen Ostergrüßen bei Patriarch Aleksij gemeldet.
Zum gemeinsamen Essen mit dem Salzburger Erzbischof hatte Metropolit Kyrill auch den Präsidenten des russischen Schriftstellerverbandes, den Sprecher des russischen Parlaments, Vertreter des vor der Revolution machtvollen russischen Adels und des einflussreichen "Bundes der orthodoxen Bürger Russlands" geladen. Metropolit Kyrill, der bereits Wien, Salzburg und Innsbruck besucht hat und sich als profunder Österreich-Kenner - und nachdrücklicher Unterstützer der von Kardinal König gegründeten Stiftung "Pro Oriente" - erwies, unterstrich dabei die Bedeutung der Ökumene, deren Sakramente "die gegenseitige Ehrlichkeit und Liebe seien".
Die zahlreichen Gespräche der österreichischen Delegation - u.a. mit dem Apostolischen Nuntius in Russland, Erzbischof Antonio Menini, mit dem neuen katholischen Erzbischof in Moskau, Paolo Pezzi, und in der großen geistlichen Akademie im Kloster von Sergijew Posad - waren von zwei zentralen Themen dominiert: Dem Stand der Ökumene und der großen Sehnsucht nach Spiritualität nach den langen Jahrzehnten des verordneten Atheismus.
Neues Klima mit den Katholiken
Nach der - von der politischen Elite Russlands sichtlich geförderten - Eindämmung westlicher Sekten nach der großen "Wende" von 1989 konzentriere sich diese religiöse Sehnsucht wieder weitgehend auf die russisch-orthodoxe Kirche, auch in ihrer tief in die Geschichte zurückreichenden Rolle als Bewahrerin der "russischen Seele". Aber auch die römisch-katholische Kirche erlebe derzeit - freilich in einem vergleichsweise begrenzten Ausmaß - einen spürbaren Aufwind, der nach wie vor mit Hilfe ausländischer Priester bewältigt werden müsse, um die Seelsorge in den vielen neuentstehenden Pfarrgemeinden zu sichern. Erzbischof Pezzi bestätigte im Gespräch mit dem Salzburger Erzbischof seine entschlossenen Bemühungen, diese enorme Herausforderung zu bewältigen, ohne zugleich neue Missverständnisse mit der orthodoxen Kirche auszulösen. Es sei gelungen, dass die katholische Kirche von einer großen Zahl von Russen, Priestern und Laien, nicht mehr als gefährliche Konkurrenz angesehen werde.
Unbestritten aber besteht nach den Worten Pezzis nach wie vor eine "gewisse Fremdheit" zwischen dem Katholizismus und der russischen Seele - nicht zuletzt deshalb, weil die katholische Kirche in der russischen Geschichte lange nicht als weltumspannende Glaubensgemeinschaft, sondern als "polnische Kirche" wahrgenommen worden sei. Hier werde die Hilfe einer neuen Generation von Priestern aus anderen Ländern zu einem Bewusstseinswandel beitragen, zeigte sich Pezzi zuversichtlich.
Beim Besuch im großen orthodoxen Ausbildungszentrum von Sergijew Posad erlebte Erzbischof Kothgasser die enorme Vitalität der Orthodoxie im neuen Russland: In der unter dem Sowjetstern zeitweise einzigen religiösen Ausbildungsstätte drängen sich derzeit 400 Seminaristen, 200 Hörer der theologischen Akademie und mehr als 1.000 "Fernstudenten". 170 Mönche betreuen die dort wieder prachtvoll restaurierten Kathedralen - der Trend zum monastischen Leben, auch als Alternative zum teilweise wild wuchernden Kapitalismus, ist eindrucksvoll. So hatte auch Metropolit Kyrill in seiner Osterpredigt in Anwesenheit des Salzburger Erzbischofs u.a. den Gläubigen zugerufen: "Verliert euch nicht an die Gier. Verkauft euch nicht ans Geld. Füllt die Worte Gottes nicht mit neuen Inhalten und Ideologien, die nicht im Evangelium stehen. Widersteht den Versuchungen einer neuen Zeit".
Westliche Beobachter in Moskau, mit denen Erzbischof Kothgasser zusammentraf, teilten in ihren Analysen zur religiösen Lage in Russland die offiziellen Einschätzungen, wiesen aber darauf hin, dass die künftigen Entwicklungen auch von der Haltung der neuen russischen Führung gegenüber Kirche und Glauben abhängen werden. Am Ostergottesdiest in der Moskauer Auferstehungskirche hatten - wie "Kathpress" berichtete" - auch der scheidende Präsident Wladimir Putin und sein Nachfolger Dmitrij Medwedjew teilgenommen, was auch als Zeichen der Kontinuität in Fragen der Zusammenarbeit von Kirche und Staat verstanden wurde. Während sich viele der kirchlichen Autoritäten im Gespräch mit den Besuchern aus Österreich für diesen Zusammenhalt dankbar zeigten, meinte ein Gesprächspartner offen: "Es gibt - vor allem in den Klöstern, aber auch unter Bürgern - eine Tendenz, die über diese neue, große Nähe zwischen Kirche und Staat nicht besonders begeistert ist". Die nächsten Jahre würden zeigen, ob es gelingen werde, die richtige Balance zwischen Distanz und Nähe zu finden.
Der Delegation des Salzburger Erzbischofs in Moskau gehörten u.a. Erzabt Edmund Wagenhofer (St. Peter), Äbtissin Perpetua Hilgenberg (Nonnberg), Prälat Hans-Walter Vavrovsky (St. Virgil), für die Stiftung "Pro Oriente" Maria-Anna Mayr-Melnhof, Altlandeshauptmann Hans Katschthaler und Prof. Peter L. Hofrichter, sowie die Benediktiner P. Benedikt Tittel (Russland-Experte, Schottenstift) und P. Gottfried Glassner (Melk) und der Publizist und "Furche"-Herausgeber Prof. Heinz Nussbaumer an.