1.Introduction
Michael Amaladoss eloquently defines dialogue as a conversation where people seek to enter into a relationship with others in spite of their differences. This dialogue is based on mutual respect, understanding, trust and acceptance of the other believers.[1] The other here refers to one who differs from another or whom one considers to be different from him/her in terms of religion, ethnic group or ideology. It is the ‘other’ that one engages in dialogue with, listening and learning from him/her of an undetermined end, a long process and unfathomable result. For that reason, Dialogue needs incredible patience, openness, trust, determination, courage and prayer.
Why, then, does Interreligious Dialogue become one of the most significant elements in doing Theology in Asia ? The most and foremost reason is that Asia is the birthplace of the great world religions such as Islam, Hinduism, Buddhism, Shintoism, Sikhism, Jainism, Judaism and Christianity.[2] These religions have certainly formed the lives and cultures of Asian peoples and they continuously give a significant meaning to their lives. All these religions believe in a compassionate God who incarnated in Buddha, Siva, Krishna , Muhammad or Jesus, has shown that God cares for the weak. Needless to say that Asia is also a place of the reappearance of religious fundamentalism and new religious movements.
The other reason also why Interreligious Dialogue should be considered such an important aspect in doing Theology in Asia is because Asia is known as a continent of teeming masses of young people. Its lands are home to about two-thirds of the world’s population. Asia carries a face marked with poverty, ill health, under nourishment and suffering caused by war.[3] Simultaneously, the high waves of urbanization, worker exploitation, financial mismanagement, family disintegration, environmental pollution, and trans-national migration[4] are direct impacts on the condition of life of the poor which have threatened their survival.
This essay, therefore, will focus on the notion of Interreligious Dialogue according to Michael Amaladoss. For this aim, I would like to present his background, the meaning, and the three faces of Interreligious Dialogue in his point of view. This present essay, then, will explore the forms of Interreligious Dialogue and three obstacles in doing Interreligious Dialogue in the Asian context. After exploring his insights, the author will come to draw the theological reflection to emphasize what is necessary to do in the future in terms of the continuation of doing Theology in the Asian context before summing up the final thought.
2. Michael Amaladoss’ Background; A call to dialogue
4. Meaning, goals and Three Faces of Interreligious Dialogue
4.1. Meaning
4.2. Goals
4.3. Three Faces of Interreligious Dialogue
4.3.1. Dialogue and Liberation
4.3.2. Dialogue and Cultures
4.3.3. Dialogue: as an Interreligious Encounter
5. Forms of Interreligious Dialogue
6. Obstacles to Dialogue
7. Theological Reflection and Conclusion
Michael Amaladoss has underlined the “key points” of Interreligious Dialogue in doing Theology in Asia . Interreligious Dialogue is a meeting and communication between persons about a deeper grasp of the truth and to achieve a better human relationship in a spirit of sincerity, respect and mutual trust of the other religions. It is a way in which people (believers) come to appreciate each other even in the face of their differences. Interreligious Dialogue, therefore, should provide a ground where people can express their feelings freely and seek ways of resolving long-standing differences.
Amaladoss, then, has described the forms of Interreligious Dialogue, in which the practical aspect of dialogue will come to “ground”. Dialogue, however, should not be done only on the intellectual or spiritual level, detached from the social misery and the physical sufferings of so many people; it should be carried out in those very situations. In doing so, I believe, it will help people to know each other’s faith more deeply, the things they have in common and those that differ. Above all, I believe that the great continent of Asia would not only be known as the great birthplace of massive religions but also as the home where seeds of peace would be deeply rooted in the hearts and lives of people.
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