Autor se u svome članku najprije približava nekim stavovima
postkoncilske Zapadne teologije, a zatim naglašava da islam u
pravoslavnom bogoslovlju nije nikad imao onakav tretman kakav
je imao na Zapadu s Drugim vatikanskim koncilom i u rabinskoj
teologiji. Da bi odnosi između historijskog kršćanstva i historijskog
islama krenuli drugim putem, pravoslavno bogoslovlje najprije
treba nešto promijeniti u svojoj spoznaji islama. To mu pak neće
biti moguće dok se kritički ne obračuna sa svojim srednjovjekovnim
teološkim nasljeđem. No, do danas pravoslavni istok toga nije
učinio pa nam najprije nedostaje svepravoslavno viđenje islama.
Zbog toga se ništa značajno i ne događa u odnosima sunitske
uleme i Pravoslavne crkve.In this article the author first draws closer to the attitudes of the
Postcouncil Western Theologv; then he points out the fact that Islam
has never had such a treatment in Ortodox theologv as it has in the
west with the Second Vatican Council or in the rabbinical theologv. In
order to change the course of relations betvveen the historical
christianitv and historical islam, the ortodox theologv has to make
some changes in its perception of islam, which cannot be realised
until the ortodox church settles accounts with its medieval theological
legacv. However, so far, the Ortodox East has not done this yet and,
consequently, there is no all-ortodoxy vision of islam. Therefore,
nothing much important has been going on in the relations between
the Suni Ulema and Ortodox church
