pathways, July 09
In the past, during the age of divergence, we could live in isolation from each other; we could ignore each other. Now, in the age of convergence, we are forced to live in one world. We increasingly live in a global village. We cannot ignore the other, the different. ... Hence, we humans today have a stark choice: dialogue or death! [1]
DO TO OTHERS ...
Interfaith dialogue might have novelty status for many Christians, but it is not exotic, or esoteric, but something rather ordinary and familiar, according to priest, academic and long-time practitioner of inter-faith dialogue, Patrick McInerney SSC. (pictured)
"It is something you are all familiar with," he told the 33rd CRA National Assembly.
"It is fulfilling the Golden Rule common to all religions: 'do to others what you would have them do to you' (Mt 7:12, Lk 6:31). But because it is with believers from other religions, it has wide-reaching implications that touch virtually every aspect of life, church, and society."
He said the crucial importance of dialogue was highlighted by Pope Benedict in August 2005 when he stated:
Interreligious and intercultural dialogue between Christians and Muslims [we can extend that to include believers from other religions] cannot be reduced to an optional extra. It is in fact a vital necessity, on which in large measure our future depends. [2]
"In 2007, 138 Muslim scholars wrote A Common Word," Fr McInerney said.
"It is an open letter to the Pope, to the leaders of the Orthodox Churches, to the leaders of the Protestant Churches, and to 'Leaders of Christian Churches, everywhere' ... The signatories raise the importance of interreligious dialogue to an even higher level when they state:
And to those who nevertheless relish conflict and destruction for their own sake or reckon that ultimately they stand to gain through them, we say that our very eternal souls are all also at stake if we fail to sincerely make every effort to make peace and come together in harmony. [3]
Fr McInerney took time to explain what interreligious dialogue was not.
It was not ecumenism, which seeks unity. It was not syncretism, nor was it comparative study, a debate, compromise. It was not seeking converts; nor was it agreement.
"Interreligious dialogue 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 that person's religion, and hopefully to seek possibilities of collaboration," he said.
"It is hoped that the other partner will reciprocate, because dialogue should be marked by a two-way and not a one-way movement."
In discussing
Why Dialogue? Fr McInerney presented the answer in two parts, based on the teaching of Pope John Paul II: The Church's relationship with other religions is dictated by a twofold respect: 1. Respect for [men and women] in [their] quest for answers to the deepest questions of [their lives] ..." (RM, 29) and 2. Respect for the action of the spirit in [human beings]." (RM, 29)
An anthropological perspective presented numerous reasons for dialogue. These included that based on religious statistics, it was inevitable, that globalisation exerted pressure on the command to "love your neighbour" and it was in the interests of world peace to promote harmony among the religions.
General theological reasons started with the issue that all people were created by God and included the eighth commandment: you shall not bear false witness against your neighbour.
"Common origins, common nature and common destiny provide a common ground and common horizon for dialogue between believers," Fr McInerney said.
"However, Christians who acknowledge the testimony of the New Testament and the subsequent development of that in the teachings of the Ecumenical Councils - the creed we recite in our Sunday liturgies - and in the tradition of the Church, have further pressing reasons for engaging in interreligious dialogue."
He pointed to the Holy Spirit, Jesus, the Father, the Trinity, ecclesiology, mission and the King of God.
And there were personal benefits to interreligious dialogue: friendships, different foods, openness to other cultures, an appreciation of the goodness of other people.
He told the story:
A Native American grandfather was talking to his grandson about how he felt after a tragedy had occurred.
He said: 'I feel as if I have two wolves fighting in my heart. One wolf is the vengeful, angry, violent one. The other wolf is the loving compassionate one.'
The grandson asked him: 'Which wolf will win the fight in your heart?'
The grandfather answered: 'The one I feed.'
"If you feed on ignorance, stereotypes, fears and suspicions about the 'stranger' among us who follows another religion, then there will be a clash of civilizations, but if you feed on knowledge, getting to know and appreciate your neighbour from other religions, cooperating with them, and they with you, then peace and harmony will flourish, "the developing history of humanity [will] be: a fraternal journey in which we accompany one another towards the transcendental goal which [God] sets for us." (Dialogue and Proclamation, 79)
Sister Marion Gambin, PBVM, said that she found Fr McInerney's presentation an insightful lead-in to the assembly and a challenging overview for the significance of the dialogue for every aspect of our lives.
"I particularly appreciated his input on the four types of dialogue and the need for reflection and action," she said.
references
[1] Leonard Swidler, Khalid Duran, and Reuven Firestone, Trialogue: Jews, Christians, and Muslims in Dialogue (New London, CT: Twenty-Third Publications, 2007) 1
Top of page
