1. In addressing the general question of inter-religious dialogue I will begin by setting out the social and cultural context of life in Australia. From this I will draw an initial conclusion about the scope of inter-religious dialogue in Australia. I will then make two other points – more clearly theological – about the challenges inter-religious dialogue poses for our people. In all of this my focus will be primarily pastoral.

2. During the period of two hundred years since white settlement, Australia has been a land of immigrants. Several decades ago it abandoned a policy of assimilation in favour of policies that will help it develop as a multi-cultural society. Its political constitution is secular, and is based on principles of liberal democracy. While the earliest settlers were European and Christian, in more recent years there has been an increase in the number of arrivals from Asia and the Middle East. Contemporary Australians thus live with a religious diversity that was unknown to their grandparents. Because the early years of the nation were marked by bitter sectarian conflict, which has now all but disappeared, Australians tend to tread warily with questions of religious adherence. Where possible, faith questions are avoided, lest they reveal differences that will threaten social harmony. Since the 1960s Catholics have learnt the value of the principle of religious liberty. Indeed, as the nation learnt the lessons of religious toleration Catholics were among the first beneficiaries. At about this time Catholics also began to develop new relations with the larger non-Catholic Christian population. It was quickly appreciated that these people shared our Trinitarian faith, and that they possessed the means of salvation.

3. It was only natural then, that religious toleration should be extended to the newer arrivals. When your neighbour was Hindu, Muslim or Buddhist you tended to build a relationship on the basis of a common humanity. In cases where religious intolerance broke out it was clear that often no distinction was made between the various religions. Churches, mosques and synagogues could be the target of the same attacks. In Australia people found themselves in solidarity on the basis that they were religious people, rather than that they belonged to a particular religion. Hence for many Catholics religious pluralism is not just a fact of life, but also a matter of natural justice. Instinctively they seem to believe that there is only one God, who is the God of all peoples. They also know that dialogue between people of different religions is essential for social harmony and an enduring peace.

4. A further stage for Catholics occurs when the fact of religious pluralism raises questions about their own faith. In undertaking this reflection, however, they tend to want to be confident that they are still being faithful to the demands of natural justice towards the adherents of the other religions. They will be supported in dealing with questions relating to faith by a deep reflection on the words from Gaudium et spes, 22, "Since Christ died for everyone, and since the ultimate calling of each of us comes from God and is therefore a universal one, we are obliged to hold that the Holy Spirit offers everyone the possibility of sharing in this Paschal Mystery in a manner known to God". Similarly, the words of Pope John Paul II (Redemtoris missio, 28) deserve further study in the context of Australian society: "The Spirit’s presence and activity affect not only individuals but also society and history, peoples, cultures and religions. Indeed, the Spirit is at the origin of the noble ideals and undertakings which benefit humanity on its journey through history".

5. Facing up to the questions raised by the encounter with the world religions will undoubtedly lead Catholics to embark on a new set of questions about Jesus Christ as universal saviour (cf. Dominus Jesus). In recent years a prayerful reading of the Gospels was able to spiritually nourish many Catholics, and lead them to re-discover Jesus of Nazareth. The encounter with world religions poses new questions, which will be best addressed within the context of the Trinity. In the early centuries of Christian belief the doctrine of the Incarnation was worked out hand in hand with the doctrine of the Trinity. We can only ever explain our faith adequately when we speak of the mystery of the Trinity, of God at work in the world, and of the missions of the Son and the Holy Spirit.

6. The phenomenon of religious pluralism in Australia is thus a significant pastoral challenge for the Australian Church. It is an opportunity for bishops, priests and other teachers of the faith to assist the faithful in deepening their commitment to God, Father, Son and Holy Spirit, and in being authentic witnesses to the promised reign of God.