Prof. Gregory Gaston, Manila: Dialogo Interreligioso e Missione della Chiesa

John Paul II opens number fifty-five of his encyclical letter Redemptoris Missio concerning the relationship between interreligious dialogue and The mission of the Church in these words: "inter-religious dialogue is a Part of the Church’s evangelizing mission. Understood as a method and means Of mutual knowledge and enrichment, dialogue is not in opposition to the mission ad gentes; indeed, it has special links with that mission and is one of its expressions." (RM 55) What is emphasized here is that interreligious dialogue is not the whole of the Church’s mission itself.Being part of mission, it is always linked with proclamation. This is the reason why dialogue is not opposed with mission ad gentes. One cannot reduce the mission of the local church into mere dialogue as it encounters the various followers of world religions. Although dialogue is understood as the meeting and encounter of two persons or groups of different religious heritage, aiming at enriching, deepening and broadening spiritual life and experiences by means of mutual understanding of each other’s faith, dialogue is not understood by the Church as the entire mission of the Church but part of its evangelizing mission. Dialogue serves as a means or method when the encounter takes place.

Dialogue presupposes that both parties are equal. This implies that those engaging themselves in mission regard each other as persons. This is manifested through their availability for each other with complete trust and openness. Each party has to be conscious that each other’s religious experience from the perspective of history, culture, doctrines, scriptures, convictions, mentality, and theology are unique and therefore should be held great esteem. Genuine dialogue is characterized by a sincere effort to learn and to listen. Mission therefore, is intensified and deepened when the Church begins to learn and listen from other religious traditions. The nature of dialogue is love. From the Church’s viewpoint, this nature of missionary act is patterned from Christ who came to be the sacrament of the Father’s love. Christ restored back man’s relationship with God through a sincere dialogue written in man’s heart. When the virtue of love will not be the lifeline of interreligious dialogue, hatred and resentment would isolate one from the other. When love ends, dialogue also ends. It is only through love that each partner will be able to find meaning, truth, empathy, and peace from one another. Essential part of this form of love is the respect of what the partner of dialogue holds true and good. The virtue of love is reflected on how a partner on how the orientation of dialogue is carried out. If one partner of dialogue is used and manipulated, the direction of dialogue would be treating persons as things and objects, not real partners for dialogue. Dialogue is not mission itself. If mission is understood as proselytism, the tendency is to lose respect for persons and human freedom.

The partners of dialogue in this case would be treated as objects for other’s own advantage. Dialogue is not mission itself because when dialogue takes place there is no attempt to make conversion from one religion to another. The presupposition here is that the kind of mission that transpires is dialogical and it is through an interpersonal relationship wherein through the dialogical nature of the Word of God, the Gospel of Christ is communicated through a spirit of dialogue. Dialogue is an integral part of mission because it is in dialogue that one invites to journey together seeking the truth. Interreligious dialogue becomes mission dialogue enabling one to respond to the call of Christ towards salvation. Interreligious dialogue reinforces the evangelizing mission of the church. Dialogue embodies the external life of Christian witnessing, leading the people towards the good news of Christ. Among the three dimensions of effective evangelization namely: the content of evangelization, the identity of the church in relation with that content, and the method of evangelization; it is in the manner or method of evangelization where the element of dialogue becomes a challenge. Mission through dialogue purifies the Church. The insights arising from the various religious traditions may confirm, perfect, nuance, and even challenge the mystery that is manifested and revealed in Christ.

The Church’s deeper understanding on the working of the Spirit in other religious traditions fosters a profound understanding of God’s involvement to humanity. The faith experiences received and shared in the course of dialogue allows the Church to discover more the mystery of the commitment on the part of God to enter a personal relationship with man. Man’s response to God’s initiative is limited by man’s culture, language and symbols. However, the Church’s mission and dialogue will enable us to grow in a deeper way the illuminating insights planted and nurtured deeply in the hearts of peoples. The inward movement of the Spirit expressed in man’s hunger for the divine allows the Church to rediscover her response to followers of other religious traditions through the transforming power of the Word of God.

The authentic Christian witnessing is a form of missionary approach that would be able to enhance friendship, admiration, and transformation. Without a genuine sense of Christian witnessing, there would be no sincere dialogue. Genuine dialogue includes the respect of conscience and convictions. Among its primary motives is to take advantage of the opportunities with regards to the profound relationship between witnessing and dialogue. Witnessing is the concrete act of mission in dialogue. This is the reason why the church is committed to work for peace and justice. Solidarity, communion, and conversion to Christ are necessary elements in our union with Christ. Christian witnessing however, demands conversion to Christ otherwise communion would be understood merely from the perspective of sympathy and empathy. Peaceful co-existence is not dialogue in action but rather dialogue includes a dimension of personal union, the total gift of self to those involved in dialogue. A Christian’s personal union with Christ will serve as the hallmark of true communion. To enter into dialogue with the followers of other religions is not an easy task. In fact, an interior change has to take place. The movement of mission will be manifested in one’s journey with the partner in faith, and the growth towards a new understanding of one’s own faith. When openness is the attitude in dialogue, one comes into an encounter with God’s unconditional love working in the world through human history and the mystery of the human search for the divine truth and love. In other words, through interreligious dialogue, one becomes aware of God’s creative presence in the cultures of peoples. It is realizing the active Spirit of Christ working in all religions. It has to be clear that dialogue is not an alternative to mission and it should not compromise the Christian faith. There is an existing inter-relatedness between mission and dialogue but distinct in orientation.

The fruits of dialogue include dissolving the misunderstandings and failures of the past. The burden of history is lightened up by focusing on surfacing out true similarities and authentic differences, which will challenge partners towards unity rather than division. God does not desire conflicts but peace and harmony. The burden of history provides us lessons of the past. Dialogue today builds bridges rather than contempt. Its goal is to restore God’s whole creation hurt by sin. Dialogue ends the misuse of religion in order to justify conflicts and wars. Through dialogue, the mission of the Church finds its concrete expression of unity. Today, the interpenetration of various social groups and religions envision a united world of harmony. The Federation of Asian Bishops’ Conferences articulated the Asian vision of harmony highlighting the understanding that God has "drawn all peoples to Himself" through the various ancient religions of Asia. It is God’s dream that "all may be one." This implies a dialogue that begins from the heart. It also means accepting the coexistence of other faiths. The mission of the Church is not only to give but also to receive. The mission of the Church will not advance if at the level of dialogue, one resents on what partners hold on to in their faith. In the present age, the growth of global communications and travel has brought about a new level of religious interdependence. The mobility of peoples has allowed them to have the opportunity to get acquainted with the followers of other religions. People who travel and create a meaningful adventure in other cultures are fascinated, acquainted, and opened to different beliefs in the world. In fact, religions survive and revive. Tremendous trends of revival have brought about a great amount of inspiration and influence to millions of peoples. At the human level, dialogue emerges as a method for communion. Conscious that peoples exist different from me in terms of beliefs and culture. The fruit of this spirit of acceptance is that it helps people to manifest gestures of respect. The plurality of religions will then not be a hindrance towards the practice of one’s faith but an opportunity to mutual understanding and enrichment.

Interreligious dialogue is a great challenge to the evangelizing mission of the Church when it involves the profound and noblest longings of the hearts of peoples. Dialogue discovers the deepest sorrows and joys of people especially the poor. Interreligious dialogue does not only involve the exchange of religious experiences but it includes a dialogue of life. Dialogue with the poor means to experience poverty with the poor. Dialogue is not understood as just working with them but to really be with them and allow the Gospel to concretely be the seed of God’s presence with them. Interreligious dialogue becomes a challenge to the Church because it demands an openness of heart, the capacity to listen to the poor and to learn from them, and the special dedication to exert effort for the advancement of God’s Kingdom among them. Dialogue of life then means to transform family and society through the healing power of the Gospel.

Another primary concern of interreligious dialogue is the large numbers of peoples who are attracted to the Person of Jesus but by one reason or the other are unable to belong to His Church. Dialogue can be an integral evangelizing means so that they could explicitly belong to the faith-community of the Church. Through interreligious dialogue, the Church can be a visible sign of communion. The Church does not only limit Herself on mutual sharing of religious doctrines and experiences but She learns to joyfully listen in order to further human values and concerns. The inspiration on which the Church is committed to dialogue is not anthropological but theological. Amidst a pluralistic world, the Church is committed work for the Kingdom of God in a special way. It is centered on the mystery of God’s communicative dialogue with man offering them salvation. The mission of the Church is to serve as a catalyst of the Kingdom where the initial dialogue took place. The Church has a decisive role to facilitate dialogue among peoples. Today, the youth play a vital role for the future of the Church. They are supposed to be under the domainof interreligious dialogue wherein they ought to recognize the values, history, traditions, and beliefs which are enshrined in major religious traditions in order they would respect and appreciate cultures and religions. In this connection, the youth thirsts for a special formation for dialogue. It is through formation that the youth may be able to rediscover the ever presence of God in the world through the various religions. Interreligious dialogue is inspiring to the mission of the Church because there are signs of hope in the world. Dialogue deepens the spirituality of the Church. It is the Spirit of God working in the Church and in the different religions of the world. The furtherance of the Kingdom of God is manifested through the Church’s learning experience especially in its struggle to seek more adapted present ways towards deeper unity. Profound interaction with the cultures and religions enhances prayer, theological reflection, and commitment with those who sincerely seek communion with Godin their lives. Since interreligious dialogue is a necessary means to carry out the mission of the Church, those involve in the mission as well as those who work for the missions possess the right orientation of mission. Mission formation especially in the area of history and culture becomes essential. Dialogue is a necessary tool for the Church’s service to humanity. The existence of religious pluralism and the plurality structures among religions demands aggiornamento on the part of the Church’s thrust of interreligious

dialogue. Careful discernment with respect can foster a dialogue of action, which will gird towards liberation of peoples from unjust structures. Dialogue suggests a cohesive action among believers towards society. When Christians and other believers become involve in active dialogue, then all believers become agents of renewal. This implies education among the masses in order to overcome prejudices. Dialogue according to John Paul II in Redemptoris Missio, leads to inner purification and conversion (RM 56).

This can only be true if mission is carried out without false irenicism, intolerance, and conflicts due to misunderstandings. Dialogue can only be effective and true if it begins with God and ends with Him.