PRINCIPLES OF INTERRELIGIOUS DIALOGUE:
The Teaching of the Catholic Church
Paper for the Workshop on Interreligious Dialogue
Organized by Nigerian Conference of Women Religious (NCWR)
(Kaduna, Nigeria)
by
Mons. Chidi Denis Isizoh
Pontifical Council for Interreligious Dialogue, Vatican City
5 September 2008
The Teaching of the Catholic Church
Paper for the Workshop on Interreligious Dialogue
Organized by Nigerian Conference of Women Religious (NCWR)
(Kaduna, Nigeria)
by
Mons. Chidi Denis Isizoh
Pontifical Council for Interreligious Dialogue, Vatican City
5 September 2008
Introduction
One of the greatest achievements of the modern technology is the redefining of the meaning of the “other”. In past centuries, the “other” was the unknown person/people. Fairy tales were about the “other”. Many explorers travelled by sea for several months and years to “discover” the“other”. Today, we sit in the comfort of our rooms and turn on the television to see the “other”. We surf the internet to read about the “other”. We are all virtual neighbours. The wall between us and the “other” has been broken down. The “other” is today identified by name, language, culture, religion, etc. For this seminar, the “other” is a person/people of religions different from our own.
It is said that we live in a global village. I have made available a copy of the country-by-country statistics of religious affiliations. As you can see from the list, most countries have people of different religions living side by side. Even in countries with 100% of followers of one religion, it is not impossible that there are people of other religious traditions living among them, though not documented.
Most people in the world today live in an interreligious environment. You too are in such a multi-religious societyin Nigeria and, perhaps, in your places of work in other countries. The quick means of communication (television, telephone, radio, internet, etc.) make it very easy for people of different backgrounds to know about each other or even encounter one another either physically or virtually. People are communicating constantly with one another. Thanks to aeroplanes, trains, cars, bicycles and even “foot-runs”, people are on the move. As they move, they take with them invisible baggage which contains language, culture, and religion. Without thinking about it, they share the contents of this baggage with the people they encounter. As missionaries, you are also on the move. As you are posted to work in different parts of Nigeria or elsewhere in Africa, Asia, Europe, the Americas and Oceania, you are bound to meet people with different languages, cultures and religions. You share the contents of your own baggage and you also receive from others.
As Catholic Women Religious,what should be your attitude to such exchange of gifts? What do you do with non-Christians when you meet them? My mind goes to the women of other religions: wives of Muslims, Buddhist nuns, women of African Traditional Religion, etc.
There are many challenges encountered when people of different religions meet. A hospital in Italy was sued in court by a Muslim man because a male-nurse prepared the corpse of his wife. The hospital was forced to organise a training course for the staff on how to handle Muslim patients. A Buddhist monk was made to starve for several days because his host did not know that the religious practice of his guest does not permit him to accept food directly from a woman (this time, the wife of the host).
There are questions that demand answers in the places where some of you work. What should be done to help young people who want to marry one another but belong to different religions? How do you handle the situation wherea religious community gives remuneration to their young men if they succeed in marrying young women of another religious tradition? What is to be done for the women trapped in the taboos of African Traditional Religion? What can we say about the dialogue between the worldviews of Christianity and that of African Traditional Religion?
In situations of religious-conflict, what role can Women Religious play? What preparations should a religious Congregation make for its members before sending them to the areas with a non-Christian majority, particularly where there are militant followers of different religions?
Dear participants, as you can see from the questions I am raising, this workshop is only a beginning. In a fast-changing world, there must be serious efforts made to respond to the challenges of the new multi-cultural and multi-religious societies springing up around us. It will be very important for every Religious Congregation to go back home and organize a more comprehensive formation programme in interreligious dialogue, taking into account the provisions proper to their Constitutions and Customs.
I presume that most of the participants in this workshop have some basic information on interreligious dialogue. But in order to bring along with us those who are new in this field, permit me to scan through general information on the meaning of interreligious dialogue.Let me pose some of the questions I think might be useful in discussing the topic of this paper.
1. What is interreligious dialogue?
2. Where does one find the teaching of the Catholic Church on Interreligious Dialogue?
3. Why is the Catholic Church involved in interreligious dialogue?
4. How does the Catholic Church see Followers of other Religions?
5. What are the dangers and obstacles in promoting interreligious dialogue?
6. What advice should be given to those who wantto promote interreligious Dialogue?
In this paper I shall be as brief as possible in giving answers to these questions. There is a lot more to be said. We could have other sittings in the future.
1. Meaning of Interreligious Dialogue
Many people ask the question: What is interreligious dialogue? Sometimes there is confusion about two existing dialogues promoted by the Church, that is, Ecumenism and Interreligiousrelations. Both are distinct and have definite goals. Let us say that after this meeting, the participants in this workshop will no longer have difficulty in distinguishing these two dialogues.
1.1. Ecumenism is dialogue among Christians which has a definite goal: the realization of the prayer of our Lord Jesus Christ “that they may be one” (John 17,21). Those who qualify to participate in this dialogue must be Christians who share these two important articles of faith: (a) belief in the Blessed Trinity and (b) belief in Jesus Christ, God made man.[1]
1.2. Interreligious dialogue (IRD) is essentially a relationship between Christians and those who are not Christians. The latter include People of Traditional Religion, Hindus, Buddhists, Jews, Muslims, etc. In Africa we have the following statistics:
In order to arrive at a clearer definition of IRD, it is often found useful to say what it is not:
Let us now enumerate various ways of understanding IRD:
In general, dialogue involves “interaction of mutual presence”, “speaking and listening”, and “witnessing the commitments, the values, and the rituals of others”.
2. SOURCES OF INFORMATION ON INTERRELIGIOUS DIALOGUE
Since the Second Vatican Council several documents have been published on interreligious dialogue. Here are some of the essential ones:
2.1. The Catechism of the Catholic Church,nn.839-656
2.2. Second Vatican Council documents:
2.3. Documents of the Pontifical Council for Interreligious Dialogue:
2.4. Documents of the Congregation for the Doctrine of the Faith
2.5. Documents of the Congregation for the Evangelisation of Peoples
2.6. Some good websites:
3. REASONS FOR PROMOTING INTERRELIGIOUS DIALOGUE
Why is the Catholic deeply involved in promoting interreligious dialogue?This is a legitimate question to ask especially when there is a Central office of the Church in the Vatican City – Pontifical Council for Interreligious Dialogue – and there are very many Bishops, Priests, Religious men and women, and the lay faithful, all out there to promote interreligious dialogue. You may even question yourselves why you are gathered in Kaduna to reflect on interreligious dialogue. Is this probably a waste of time?
3.1. Suspected Reasons. There are people who are afraid whenever they see Catholics talking about interreligious dialogue. These are some of the reasons they attribute to the Church for taking the initiative to promote IRD:
3.1.1. Desire to control all the religions in the world
3.1.2. Clever way of converting other believers to Christianity
3.1.3. Desperate attempt to impede the spread of some fast growing religions
3.1.4. Attempt to avoid wars and conflicts
3.1.5. Effort to make amends for past mistakes, etc.
3.2. Real reasons. There are solid reasons for the Church’s engagement in interreligious dialogue.
3.2.1. Unity of human nature.
We seek to relate with others because we share the same human nature: certain basic qualities, social beings with a tendency towards association with others, etc.
3.2.2. Common quest for Truth.
Human beings are constantly asking questions and looking for answers to the unsolved riddles of the human condition:“What is man? What is the meaning, the aim of our life? What is moral good, what sin? Whence suffering and what purpose does it serve? Which is the road to true happiness? What are death, judgment and retribution after death? What, finally, is that ultimate inexpressible mystery which encompasses our existence: whence do we come, and where are we going?”[6]
3.2.3. Created by the same God
God created all human beings. We all bear God’s image and likeness. We, therefore, belong together and must work together.We are all called to the same destiny, that is, fullness of life in God. “God has never ceased to take care of the human race, …for he wishes to give eternal life to all who seek salvation through perseverance in doing good” (Dei Verbum, n.3) There is one divine plan for salvation: God “wills that all should be saved and come to the knowledge of the truth
3.2.4. Jesus Christ is the saviour of all human beings.
Our faith teaches us that Jesus Christ, God-made-man, came down from heaven in order to save all human beings, including those who do not yet profess faith in him. This urges us to relate to every person, irrespective of his or her faith.
3.2.5. Jesus Christ sends the Church on a Mission:
“Jesus came up and spoke to the disciples. He said, ‘All authority in heaven and on earth has been given to me. Go, therefore, make disciples of all the nations; baptize them in the name of the Father and of the Son and of the Holy Spirit, and teach them to observe all the commands I gave you. And know that I am with you always; yes, to the end of time.’” (Mt 28, 18-20)
“You will receive power when the Holy Spirit comes on you, and then you will be my witnesses not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the world.” (Acts 1,8)
Christ sends the Church on a Mission.This Mission is a single but complex and articulated reality. It is expressed in many forms. It takes the form of simple presence and living witness of the Christian life in the community.[7]Christians show the face of Christ among their neighbours. To bear witness as Christians is not something done only by word of mouth. The most precious aspect of it is by example. So well has Pope Paul VI said that the modern world is full of teachers but what it needs are witnesses. If teachers are to be listened to, it is because they are also witnesses.[8]
Pope John Paul II gives a list of different aspects of the Mission. He called it “Pathways of Mission”. To understand the place of interreligious dialogue in the Mission entrusted to the Church by Christ, I encourage every participant in this seminar to read the indicated sections of Redemptoris Missio[9]which can be found at the webpage indicated.
- Witnessing (n. 42-43)
- Proclamation of Christ the Saviour (n. 44-45)
- Conversion and Baptism (n. 46-47)
- Forming local Churches (n. 48-51)
- Inculturation (n.52-54)
- Interreligious Dialogue (n. 55-57)
- Promoting development (n.58-60)
The Mission takes the form of a concrete commitment to the service of mankind. It includes forms of activity for social development and for the struggle against poverty and the structures which produce it.
Christians respond to the same Mission by participating actively in the Church’s liturgical life, prayer and contemplation.
The Mission includes dialogue in which Christians meet the followers of other religious traditions in order to walk together towards truth and to work together in the projects of common concern.As I have said before, Pope John Paul II emphatically said that interreligious dialogue is a part of the evangelising mission of the Church.[10]
The Church, as part of her Mission, proclaims the good news of the Gospel.
3.2.6. The love of Christ
Ultimately, it is love that moves us to go into dialogue. In the words of Pope Benedict XVI, “It is the love of Christ which impels the Church to reach out to every human being without distinction, beyond the borders of the visible Church. The source of the Church’s mission is Divine Love. This love is revealed in Christ and made present through the action of the Holy Spirit. All the Church’s activities are to be imbued with love (cf. Ad Gentes, 2-5; Evangelii Nuntiandi, 26, and Dialogue and Mission, 9). Thus, it is lovethat urges every believer to listen to the other and seek areas of collaboration. It encourages Christian partners in dialogue with the followers of other religions to propose, but not impose, faith in Christ who is "the way, the truth, and the life" (Jn 14:16).
4. The Catholic Church and other Religions
How does the Catholic Church see other Religions?
4.1. With high regard. The Catholic Church expresses her esteem of other religions[11]. The Council Fathers affirm inNostra Aetate thatthe Church “has a high regard for the manner of life and conduct, the precepts and doctrines (of these religions) which, although differing in many ways from her own teaching, nevertheless often reflect a ray of that truth which enlightens all men”.[12]In Evangelii Nuntiandi Pope Paul VI said of the religions, they “possess an impressive patrimony of deeply religious texts. They carry within them the echo of thousands of years of searching for God.... They have taught generations of people how to pray”.[13] But the Church insists that she is “duty bound to proclaim, without fail, Christ who ‘is the way, the truth and the life’ (John 14,6).[14]
4.2. Grades of relationship.The other religions are related to the Church according to grades. Lumen Gentium n. 16, offers explanation for this grading:
Jews are the closest because they are the people to whom “covenant and promises were made and from (whom) Christ was born according to the flesh”;
Muslimscome next because “they profess to hold the faith of Abraham”. Together with Christians “they adore the one, merciful God, mankind’s judge on the last day”;
Then follow Otherswho “in shadows and images seek the unknown God, since He gives to all human being life and breath and all things and since the Saviour wills all human beings to be saved”.
Can non-Christians be saved?
4.3. The Second Vatican Council answers “yes” but with conditions. According to Lumen Gentium,[15] they will be saved “those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and moved by the grace, try in their actions to do his will as they know it through the dictates of their conscience”. The same point is echoed in Ad Gentes[16]: those who will be saved are “those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life”
Are all religions and partners in interreligious dialogue equal?
4.4. Dominus Iesus, the document of the Congregation of the Doctrine of the Faith, explains that equality refers to the personal dignity of the parties in dialogue, NOT to doctrinal content, NOR even less to the position of Jesus Christ — who is God himself made man — in relation to the founders of the other religions.
5. Dangers and obstacles to avoid in interreligious dialogue
5.1. Relativism, reducing all religious truths to perspectives, “watering down or whittling away of truth”. In Ecclesiam Suam n.88 we read: “Our apostolate must not make vague compromises concerning the principles which regulate and govern the profession of Christian faith both in theory and in practice”. And Dominus Iesus n.22: religious relativism, which leads to the belief that one religion is as good as another, is a fruit of the mentality of indifferentism.
5.2.Irenicism, immoderate desire to make peace and eliminate differences at all costs which is “ultimately nothing more than scepticism about the power and content of the Word of God which we desire to preach” (Ecclesiam Suam n.88)
5.3. Syncretism,mixing up elements and doctrines of different religions to create religious common denominator
5.4. Manipulation of religion and people. It is said that dialogue “does not grow out of the opportunism of the tactics of the moment, but arises from reasons which experience and reflection, and even the difficulties themselves, have deepened” (Dialogue and Mission, n.20) .
5.5. Insufficient grounding of one’s faith.Those who do not know the doctrines of their religionsvery welloften cause confusion in dialogue because they sometimes give conflicting information to the partners of other religions in dialogue.
I urge all NCWR participants in this seminarto make special effort to grow more deeply in our Christian faith. There are two major resource materials of our faith available to you: the Bible and the Catechism of the Catholic Church. No sincere Christian, especially Consecrated Person, can function effectively without these two resource materials! Read them!! Become familiar with them!!!
5.6. Insufficient knowledge and understanding of the belief and practices of other religions.A dialogue partner is not expected to be an expert in knowing the doctrines of the religion of the other believer. But there is no excuse for crass ignorance.
5.7. Feeling of self-sufficiency. A proud person who has answers to all religious questionsand does not appreciate the positive elements in other religions is not a good partner in interreligious dialogue
5.8. Lack of conviction with regard to the value of interreligious dialogue. A person who is not convinced about the importance of interreligious dialogue is a distraction.
5.9. Suspicion about other’s motive in dialogue, intolerance, etc. Where there is no mutual trust, interreligious dialogue is often difficult to promote.
6. Advice to those who want to promote interreligious dialogue
These are the qualities required of those who promote interreligious dialogue: They must be truly convinced about their own faith. It is very important for them to be open to understand people of other religious traditions without pretence, prejudice or close-mindedness. Those who are involved in interreligious dialogue must respect the religious freedom of the others, and must appreciate their dignity as human beings. Humility, patience and prudence are important values.
Therefore,
Thank you and God bless you.
______________________________
[1] Note that Muslims believe that Jesus is a great prophet but that is not sufficient for us Christians. Jesus Christ is more than a prophet. He is GOD made man.
[2]Evangelii Nuntiandi, n. 78.
[3] Cf. Ecclesiam Suam, n. 8.
[4]Redemptoris Mission, n. 55.
[5] Cf. Deus caritas est, nn. 25 and 31.
[6]Nostra Aetate, n.2.
[7]Evangelii Nuntiandi, n.21.
[8]Cf. Pope Paul VI, Address to the Members of the Consilium de Laicis (2 October 1974): AAS 66 (1974), p. 568.
[9] Check the website: http://www.vatican.va/edocs/ENG0219/__P7.HTM
[10] Cf. Redemptoris Missio, n.55.
[11]Cf. Lumen Gentium, Ad Gentes, Redemptoris Missio, Dominus Iesus, Dialogue and Mission, Dialogue and Proclamation, etc.
[12]Nostrae Aetate, n. 2.
[13]Evangelii Nuntiandi, n. 53
[14]Nostra Aetate, n.2.
[15] n. 16
[16] n. 7
One of the greatest achievements of the modern technology is the redefining of the meaning of the “other”. In past centuries, the “other” was the unknown person/people. Fairy tales were about the “other”. Many explorers travelled by sea for several months and years to “discover” the“other”. Today, we sit in the comfort of our rooms and turn on the television to see the “other”. We surf the internet to read about the “other”. We are all virtual neighbours. The wall between us and the “other” has been broken down. The “other” is today identified by name, language, culture, religion, etc. For this seminar, the “other” is a person/people of religions different from our own.
It is said that we live in a global village. I have made available a copy of the country-by-country statistics of religious affiliations. As you can see from the list, most countries have people of different religions living side by side. Even in countries with 100% of followers of one religion, it is not impossible that there are people of other religious traditions living among them, though not documented.
Most people in the world today live in an interreligious environment. You too are in such a multi-religious societyin Nigeria and, perhaps, in your places of work in other countries. The quick means of communication (television, telephone, radio, internet, etc.) make it very easy for people of different backgrounds to know about each other or even encounter one another either physically or virtually. People are communicating constantly with one another. Thanks to aeroplanes, trains, cars, bicycles and even “foot-runs”, people are on the move. As they move, they take with them invisible baggage which contains language, culture, and religion. Without thinking about it, they share the contents of this baggage with the people they encounter. As missionaries, you are also on the move. As you are posted to work in different parts of Nigeria or elsewhere in Africa, Asia, Europe, the Americas and Oceania, you are bound to meet people with different languages, cultures and religions. You share the contents of your own baggage and you also receive from others.
As Catholic Women Religious,what should be your attitude to such exchange of gifts? What do you do with non-Christians when you meet them? My mind goes to the women of other religions: wives of Muslims, Buddhist nuns, women of African Traditional Religion, etc.
There are many challenges encountered when people of different religions meet. A hospital in Italy was sued in court by a Muslim man because a male-nurse prepared the corpse of his wife. The hospital was forced to organise a training course for the staff on how to handle Muslim patients. A Buddhist monk was made to starve for several days because his host did not know that the religious practice of his guest does not permit him to accept food directly from a woman (this time, the wife of the host).
There are questions that demand answers in the places where some of you work. What should be done to help young people who want to marry one another but belong to different religions? How do you handle the situation wherea religious community gives remuneration to their young men if they succeed in marrying young women of another religious tradition? What is to be done for the women trapped in the taboos of African Traditional Religion? What can we say about the dialogue between the worldviews of Christianity and that of African Traditional Religion?
In situations of religious-conflict, what role can Women Religious play? What preparations should a religious Congregation make for its members before sending them to the areas with a non-Christian majority, particularly where there are militant followers of different religions?
Dear participants, as you can see from the questions I am raising, this workshop is only a beginning. In a fast-changing world, there must be serious efforts made to respond to the challenges of the new multi-cultural and multi-religious societies springing up around us. It will be very important for every Religious Congregation to go back home and organize a more comprehensive formation programme in interreligious dialogue, taking into account the provisions proper to their Constitutions and Customs.
I presume that most of the participants in this workshop have some basic information on interreligious dialogue. But in order to bring along with us those who are new in this field, permit me to scan through general information on the meaning of interreligious dialogue.Let me pose some of the questions I think might be useful in discussing the topic of this paper.
1. What is interreligious dialogue?
2. Where does one find the teaching of the Catholic Church on Interreligious Dialogue?
3. Why is the Catholic Church involved in interreligious dialogue?
4. How does the Catholic Church see Followers of other Religions?
5. What are the dangers and obstacles in promoting interreligious dialogue?
6. What advice should be given to those who wantto promote interreligious Dialogue?
In this paper I shall be as brief as possible in giving answers to these questions. There is a lot more to be said. We could have other sittings in the future.
1. Meaning of Interreligious Dialogue
Many people ask the question: What is interreligious dialogue? Sometimes there is confusion about two existing dialogues promoted by the Church, that is, Ecumenism and Interreligiousrelations. Both are distinct and have definite goals. Let us say that after this meeting, the participants in this workshop will no longer have difficulty in distinguishing these two dialogues.
1.1. Ecumenism is dialogue among Christians which has a definite goal: the realization of the prayer of our Lord Jesus Christ “that they may be one” (John 17,21). Those who qualify to participate in this dialogue must be Christians who share these two important articles of faith: (a) belief in the Blessed Trinity and (b) belief in Jesus Christ, God made man.[1]
1.2. Interreligious dialogue (IRD) is essentially a relationship between Christians and those who are not Christians. The latter include People of Traditional Religion, Hindus, Buddhists, Jews, Muslims, etc. In Africa we have the following statistics:
In order to arrive at a clearer definition of IRD, it is often found useful to say what it is not:
- Different from Ecumenical Dialogue, IRD, does NOT have, as objective, unity of Hindus, Buddhists, Muslims, etc.
- IRD is not a comparative study of religions.
- IRD is not a debate to determine who wins the argument.
- IRD is not an exercise to prove that we are right and others are wrong
- IRD is not an effort to persuade the other to embrace our religion
Let us now enumerate various ways of understanding IRD:
In general, dialogue involves “interaction of mutual presence”, “speaking and listening”, and “witnessing the commitments, the values, and the rituals of others”.
- IRD is “a meeting of people of differing religions, in an atmosphere of freedom and openness, in order to listen to the other, to try to understand the person’s religion, and hopefully to seek possibilities of collaboration.”
- IRD is bearing witness to one’s own faith. This point is very important as will be explained later
- IRD is “a journey in search of the truth”. According to Pope Paul VI, the Church has the principal responsibility of being at the service of Truth – “truth about God, truth about man and his hidden destiny, truth about the world, truth which we discover in the Word of God and of which we are ... neither the masters nor the authors but the guardians, the heralds and the ministers”[2]. Those who are engaged in interreligious dialogue are considered as pilgrims in the search for truth. IRD, therefore, demands faith. Indeed only people of faith, who are open to the promptings of the Holy Spirit, can rightly engage in interreligious dialogue.
- IRD is described by Pope Paul VI as “a method of accomplishing the apostolic mission”.[3] Pope John Paul II said that IRD is “a part of the evangelising mission of the Church”[4]. Pope Benedict XVI refers to IRD as part of the “diakonia” which the Church offers to the world.[5]
2. SOURCES OF INFORMATION ON INTERRELIGIOUS DIALOGUE
Since the Second Vatican Council several documents have been published on interreligious dialogue. Here are some of the essential ones:
2.1. The Catechism of the Catholic Church,nn.839-656
2.2. Second Vatican Council documents:
- Nostra Aetate
- Lumen Gentium (nn. 1, 13, 16, 17 & 48)
- Dignitatis Humanae (nn. 2-4)
- Ad Gentes (nn. 3, 7-11, 13, 15-16, 18, 21-22, 26, 34, 38, and 40-41)
- Gaudium et Spes (nn. 22, 42, 45, 57-58, 73, 76 and 92)
2.3. Documents of the Pontifical Council for Interreligious Dialogue:
- The Attitude of the Church towards the Followers of other Religions, Reflections and Orientations on Dialogue and Mission, 1984, 22pp.
- Dialogue and Proclamation, Reflections and Orientations on Interreligious Dialogue and the Proclamation of the Gospel of Jesus Christ, 1991.
- Interreligious Dialogue: The Official Teaching of the Catholic Church, 2005
- Journeying Together, 1999
2.4. Documents of the Congregation for the Doctrine of the Faith
- Dominus Iesus, 2000
- Christianity and the World Religions, prepared by the International Theological Commission, 1997
2.5. Documents of the Congregation for the Evangelisation of Peoples
- Collectanea Sacrae Congregationis de Propaganda Fide 1 (1907), 42-43.
2.6. Some good websites:
- www.vatican.va (Go to Pontifical Council for Interreligious Dialogue)
- www.afrkaworld.net/afrel/index.html (On African Traditional Religion)
- www.afrikaworld.net/synod/index.html (All about the First Synod of Bishops for African)
3. REASONS FOR PROMOTING INTERRELIGIOUS DIALOGUE
Why is the Catholic deeply involved in promoting interreligious dialogue?This is a legitimate question to ask especially when there is a Central office of the Church in the Vatican City – Pontifical Council for Interreligious Dialogue – and there are very many Bishops, Priests, Religious men and women, and the lay faithful, all out there to promote interreligious dialogue. You may even question yourselves why you are gathered in Kaduna to reflect on interreligious dialogue. Is this probably a waste of time?
3.1. Suspected Reasons. There are people who are afraid whenever they see Catholics talking about interreligious dialogue. These are some of the reasons they attribute to the Church for taking the initiative to promote IRD:
3.1.1. Desire to control all the religions in the world
3.1.2. Clever way of converting other believers to Christianity
3.1.3. Desperate attempt to impede the spread of some fast growing religions
3.1.4. Attempt to avoid wars and conflicts
3.1.5. Effort to make amends for past mistakes, etc.
3.2. Real reasons. There are solid reasons for the Church’s engagement in interreligious dialogue.
3.2.1. Unity of human nature.
We seek to relate with others because we share the same human nature: certain basic qualities, social beings with a tendency towards association with others, etc.
3.2.2. Common quest for Truth.
Human beings are constantly asking questions and looking for answers to the unsolved riddles of the human condition:“What is man? What is the meaning, the aim of our life? What is moral good, what sin? Whence suffering and what purpose does it serve? Which is the road to true happiness? What are death, judgment and retribution after death? What, finally, is that ultimate inexpressible mystery which encompasses our existence: whence do we come, and where are we going?”[6]
3.2.3. Created by the same God
God created all human beings. We all bear God’s image and likeness. We, therefore, belong together and must work together.We are all called to the same destiny, that is, fullness of life in God. “God has never ceased to take care of the human race, …for he wishes to give eternal life to all who seek salvation through perseverance in doing good” (Dei Verbum, n.3) There is one divine plan for salvation: God “wills that all should be saved and come to the knowledge of the truth
3.2.4. Jesus Christ is the saviour of all human beings.
Our faith teaches us that Jesus Christ, God-made-man, came down from heaven in order to save all human beings, including those who do not yet profess faith in him. This urges us to relate to every person, irrespective of his or her faith.
3.2.5. Jesus Christ sends the Church on a Mission:
“Jesus came up and spoke to the disciples. He said, ‘All authority in heaven and on earth has been given to me. Go, therefore, make disciples of all the nations; baptize them in the name of the Father and of the Son and of the Holy Spirit, and teach them to observe all the commands I gave you. And know that I am with you always; yes, to the end of time.’” (Mt 28, 18-20)
“You will receive power when the Holy Spirit comes on you, and then you will be my witnesses not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the world.” (Acts 1,8)
Christ sends the Church on a Mission.This Mission is a single but complex and articulated reality. It is expressed in many forms. It takes the form of simple presence and living witness of the Christian life in the community.[7]Christians show the face of Christ among their neighbours. To bear witness as Christians is not something done only by word of mouth. The most precious aspect of it is by example. So well has Pope Paul VI said that the modern world is full of teachers but what it needs are witnesses. If teachers are to be listened to, it is because they are also witnesses.[8]
Pope John Paul II gives a list of different aspects of the Mission. He called it “Pathways of Mission”. To understand the place of interreligious dialogue in the Mission entrusted to the Church by Christ, I encourage every participant in this seminar to read the indicated sections of Redemptoris Missio[9]which can be found at the webpage indicated.
- Witnessing (n. 42-43)
- Proclamation of Christ the Saviour (n. 44-45)
- Conversion and Baptism (n. 46-47)
- Forming local Churches (n. 48-51)
- Inculturation (n.52-54)
- Interreligious Dialogue (n. 55-57)
- Promoting development (n.58-60)
The Mission takes the form of a concrete commitment to the service of mankind. It includes forms of activity for social development and for the struggle against poverty and the structures which produce it.
Christians respond to the same Mission by participating actively in the Church’s liturgical life, prayer and contemplation.
The Mission includes dialogue in which Christians meet the followers of other religious traditions in order to walk together towards truth and to work together in the projects of common concern.As I have said before, Pope John Paul II emphatically said that interreligious dialogue is a part of the evangelising mission of the Church.[10]
The Church, as part of her Mission, proclaims the good news of the Gospel.
3.2.6. The love of Christ
Ultimately, it is love that moves us to go into dialogue. In the words of Pope Benedict XVI, “It is the love of Christ which impels the Church to reach out to every human being without distinction, beyond the borders of the visible Church. The source of the Church’s mission is Divine Love. This love is revealed in Christ and made present through the action of the Holy Spirit. All the Church’s activities are to be imbued with love (cf. Ad Gentes, 2-5; Evangelii Nuntiandi, 26, and Dialogue and Mission, 9). Thus, it is lovethat urges every believer to listen to the other and seek areas of collaboration. It encourages Christian partners in dialogue with the followers of other religions to propose, but not impose, faith in Christ who is "the way, the truth, and the life" (Jn 14:16).
4. The Catholic Church and other Religions
How does the Catholic Church see other Religions?
4.1. With high regard. The Catholic Church expresses her esteem of other religions[11]. The Council Fathers affirm inNostra Aetate thatthe Church “has a high regard for the manner of life and conduct, the precepts and doctrines (of these religions) which, although differing in many ways from her own teaching, nevertheless often reflect a ray of that truth which enlightens all men”.[12]In Evangelii Nuntiandi Pope Paul VI said of the religions, they “possess an impressive patrimony of deeply religious texts. They carry within them the echo of thousands of years of searching for God.... They have taught generations of people how to pray”.[13] But the Church insists that she is “duty bound to proclaim, without fail, Christ who ‘is the way, the truth and the life’ (John 14,6).[14]
4.2. Grades of relationship.The other religions are related to the Church according to grades. Lumen Gentium n. 16, offers explanation for this grading:
Jews are the closest because they are the people to whom “covenant and promises were made and from (whom) Christ was born according to the flesh”;
Muslimscome next because “they profess to hold the faith of Abraham”. Together with Christians “they adore the one, merciful God, mankind’s judge on the last day”;
Then follow Otherswho “in shadows and images seek the unknown God, since He gives to all human being life and breath and all things and since the Saviour wills all human beings to be saved”.
Can non-Christians be saved?
4.3. The Second Vatican Council answers “yes” but with conditions. According to Lumen Gentium,[15] they will be saved “those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and moved by the grace, try in their actions to do his will as they know it through the dictates of their conscience”. The same point is echoed in Ad Gentes[16]: those who will be saved are “those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life”
Are all religions and partners in interreligious dialogue equal?
4.4. Dominus Iesus, the document of the Congregation of the Doctrine of the Faith, explains that equality refers to the personal dignity of the parties in dialogue, NOT to doctrinal content, NOR even less to the position of Jesus Christ — who is God himself made man — in relation to the founders of the other religions.
5. Dangers and obstacles to avoid in interreligious dialogue
5.1. Relativism, reducing all religious truths to perspectives, “watering down or whittling away of truth”. In Ecclesiam Suam n.88 we read: “Our apostolate must not make vague compromises concerning the principles which regulate and govern the profession of Christian faith both in theory and in practice”. And Dominus Iesus n.22: religious relativism, which leads to the belief that one religion is as good as another, is a fruit of the mentality of indifferentism.
5.2.Irenicism, immoderate desire to make peace and eliminate differences at all costs which is “ultimately nothing more than scepticism about the power and content of the Word of God which we desire to preach” (Ecclesiam Suam n.88)
5.3. Syncretism,mixing up elements and doctrines of different religions to create religious common denominator
5.4. Manipulation of religion and people. It is said that dialogue “does not grow out of the opportunism of the tactics of the moment, but arises from reasons which experience and reflection, and even the difficulties themselves, have deepened” (Dialogue and Mission, n.20) .
5.5. Insufficient grounding of one’s faith.Those who do not know the doctrines of their religionsvery welloften cause confusion in dialogue because they sometimes give conflicting information to the partners of other religions in dialogue.
I urge all NCWR participants in this seminarto make special effort to grow more deeply in our Christian faith. There are two major resource materials of our faith available to you: the Bible and the Catechism of the Catholic Church. No sincere Christian, especially Consecrated Person, can function effectively without these two resource materials! Read them!! Become familiar with them!!!
5.6. Insufficient knowledge and understanding of the belief and practices of other religions.A dialogue partner is not expected to be an expert in knowing the doctrines of the religion of the other believer. But there is no excuse for crass ignorance.
5.7. Feeling of self-sufficiency. A proud person who has answers to all religious questionsand does not appreciate the positive elements in other religions is not a good partner in interreligious dialogue
5.8. Lack of conviction with regard to the value of interreligious dialogue. A person who is not convinced about the importance of interreligious dialogue is a distraction.
5.9. Suspicion about other’s motive in dialogue, intolerance, etc. Where there is no mutual trust, interreligious dialogue is often difficult to promote.
6. Advice to those who want to promote interreligious dialogue
These are the qualities required of those who promote interreligious dialogue: They must be truly convinced about their own faith. It is very important for them to be open to understand people of other religious traditions without pretence, prejudice or close-mindedness. Those who are involved in interreligious dialogue must respect the religious freedom of the others, and must appreciate their dignity as human beings. Humility, patience and prudence are important values.
Therefore,
- Be persevering in your faith.
- Be prudent when talking about the faith of the other.
- Be patient with those who are not capable of discussing faith-issues with you.
- Be prepared to learn from those whose faith-expressions you do not understand.
Thank you and God bless you.
______________________________
[1] Note that Muslims believe that Jesus is a great prophet but that is not sufficient for us Christians. Jesus Christ is more than a prophet. He is GOD made man.
[2]Evangelii Nuntiandi, n. 78.
[3] Cf. Ecclesiam Suam, n. 8.
[4]Redemptoris Mission, n. 55.
[5] Cf. Deus caritas est, nn. 25 and 31.
[6]Nostra Aetate, n.2.
[7]Evangelii Nuntiandi, n.21.
[8]Cf. Pope Paul VI, Address to the Members of the Consilium de Laicis (2 October 1974): AAS 66 (1974), p. 568.
[9] Check the website: http://www.vatican.va/edocs/ENG0219/__P7.HTM
[10] Cf. Redemptoris Missio, n.55.
[11]Cf. Lumen Gentium, Ad Gentes, Redemptoris Missio, Dominus Iesus, Dialogue and Mission, Dialogue and Proclamation, etc.
[12]Nostrae Aetate, n. 2.
[13]Evangelii Nuntiandi, n. 53
[14]Nostra Aetate, n.2.
[15] n. 16
[16] n. 7
