Meaning, Goals, and Three Faces of Interreligious Dialogue

1. Introduction
2. Michael Amaladoss’ Background; A call to dialogue

4. Meaning, Goals, and Three Faces of Interreligious Dialogue

4.1. Meaning

According to Amaladoss dialogue goes beyond communicative action, because what we are looking for is not merely a rational consensus, but the emergence of a community of love.[7] This is to say that Dialogue should be approached with humility, sincerity, honesty, openness to, and trust in the ‘other’. This is what makes Interreligious Dialogue different because he argues that it has religion “touches the deepest layers of persons and social aspects, speaks an absolutist language and those involved are ready to die in defense of their faith and commitment”.[8]

Amaladoss, then, broadens the meaning of interreligious dialogue by emphasizing that, by means of recognizing the action of God in other religions, Interreligious Dialogue in the Asian context must become a duty and necessity. It is not merely a method and an option. In this view other religions must not be seen as enemies to cope with but rather allies to collaborate with. In this sense inter-religious dialogue is an effort to integrate the idea of the promotion of the Kingdom of God .[9]

Based on this understanding Amaladoss, then, argues that interreligious dialogue is essential for mutual understanding and enrichment in the religious sphere.[10] This means that those who engage in dialogue should be open to one another and unveil what takes place in their culture, religion, society and listen intently to the ‘other’ and learn.

4.2. Goals

He, then, points out that the aims of dialogue are not merely promotion of mutual understanding and sharing of spiritual experiences. The focus of interreligious dialogue, then, must always emphasise the common search for truth, for experience of God and for theological understanding. These are necessary dimensions of interreligious dialogue just as we understand the emergence of religion is not for its own sake but for the life of humanity. The fundamental goal of interreligious, therefore, is for common prophetic action and commitment. In this view, each believer is invited to analyze the contemporary issues and their problems. By proposing and judging these problems each believer eventually will find the meaning.

4.3. The Three Faces of Interreligious Dialogue

Amaladoss, then, explains three faces of dialogue. They are dialogue and Liberation, dialogue and culture, and dialogue: an inter-religious encounter.[11] He believes that these aspects complement each other and manifest as proclamation.

4.3.1. Dialogue and Liberation

In promoting justice and liberation to the marginalized, distressed, crushed, and downtrodden and the needy people in a multi-religious society like Asia , Amaladoss asserts that inter-religious dialogue which goes beyond faith sharing and spiritual fellowship can enrich and lead to a holistic vision through complementarities of perspectives.[12]

This is to say that religion should display a prophetic power for liberation which believes that religion has the interior power to change the peoples’ hearts. In doing so, Amaladoss suggests that life and liberation must embrace the transcendent existence and keep up the collaboration in both areas. Interreligious Dialogue, however, he reminds us “can not be confined to the religious sphere only but must embrace all the dimensions of life: economic, socio political, cultural and religious.”[13] In this stage, Amaladoss alleges that Interreligious Dialogue comes to an urgency and relevance level.

4.3.2. Dialogue and Cultures

It is believed that culture relates to the way people live whereas, religion deals with the ultimate experiences and questions. “Religion has to be rooted in a culture in order to be able to relate to a particular human group and influence their lives and behavior”.[14] The relation between religion and culture, however, is very complex. This relationship is shown when religion stipulates various meanings and inspirations about religious symbols and is celebrated in certain rituals. However, “how do we envisage or consider a culture that is actually shared by persons who are committed to various religions”?[15] Amaladoss emphasizes that the possibility is there to cope with this issue by showing a respectful attitude to the other religions and striving together with them to provide a common religious dimension to their common culture.

4.3.3. Dialogue: as an Interreligious Encounter

Amaladoss remarks that in doing interreligious dialogue, we are not merely informed about the great things that God has done through others’ lives and histories but more importantly are called to be mindful of the limitations that other people have. In other words, “if God has manifested Himself in other religious traditions, however inadequately, the manifestation is relevant to us; it is also a word for us”.[16] Amaladoss quotes the Asian bishops’ prayer in “For the People of Asia ”,

Sustained and reflective dialogue with them in prayer (as shall be found possible, helpful and wise in different situations) will reveal to us what the Holy Spirit has taught others to express in a marvelous variety of ways. These are different perhaps from our own, but through them we too may hear His voice, calling us to lift our hearts to the Father[17].

5. Forms of Interreligious Dialogue
6. Obstacles to Dialogue
7. Theological Reflection and Conclusion
Bilbiography