Visions of dialogue, by Prof. Anantanand Rambachan, 9 June 2005

Introduction: interreligious relationships

In many dimensions of human experience, reality is always ahead of language and language struggles to reflect the complexity of reality. Interreligious dialogue is an excellent contemporary example of this truth. The expression is limited by its Greek origins in dia (through) and logos (word). The phenomenon that it today still characterized as interreligious dialogue is richer and expresses itself in a multiplicity of forms. It is no longer limited to an encounter or exchange of words. Although "interreligious relations" is quickly replacing "interreligious dialogue" as a preferred description, this expression is not without its own limits and ambiguities. It signifies a certain connection between or among entities, but does not characterize that connection ethically. One must make the assumption, for example, correctly, of course, that the Office for Interreligious Relations at the World Council of Churches is concerned with fostering "good" interreligious relations. The point, however is that the quality of any relation is not conveyed in the term. Further inquiry is necessary for ascertaining its character and worth.

While reality may always exceed and elude words, some words are more helpful and suggestive than others and I believe that the model of a good relationship enables us better to envision our future as persons belonging to different religious traditions. Good relationships include, but are not limited to dialogos, or the exchange of words. Good relationships do not presuppose or require the sameness of vision or the abandonment of distinctive of self-understanding. The beauty of a good relationship is often to be found in the creative encounter of difference. How does the relationship model challenge and inspire us as we contemplate our future together? Let me suggest a few, though not exhaustive, ways.

Mutual need and gratitude

Meaningful human relationships are initiated and nurtured in the humility and gratitude of recognizing our need for the other. Religions, on the other hand, commonly present themselves as independent and self-sufficient entities. Where do we discern our need for the religious other that urges us to seek relationships? Our need for each other, I want to suggest, is both theological and political. It is theological because, in the light of the ultimate mystery of the divine, all human understanding is incomplete. The religious other enriches and helps to open our hearts and minds to the inexhaustible divine nature. Our need is political, understood in the widest sense, since we understand, better than any other historical human community, the interdependent character of our lives, and the fact that the major problems we confront will only be solved by cooperative action across religious and other boundaries.

Although the interrelatedness of the theological and political is important for the future of our relationship, I want to emphasize the significance of the theological. Many of us have experienced the need for the religious other, but we must articulate this experience theologically. Where do I locate my religious need for you ? What is my value to you theologically? Are we convinced, at the core of our traditions, of our value for each other? It is the effort to answer these questions that will enable us to speak from the integrity of our particular visions.

I hope for interreligious relationships informed by the humility of need and gratitude for the other theologically and politically.

Intrinsic value

Good human relationships, however, will not be sustained just through mutual need. The value of the other is to be measured not only in instrumental relation to our wants, but must ultimately be intrinsic. The other is to be loved and valued as an end in her or his humanity and religious uniqueness. We, who belong to traditions that articulate a teaching of inclusive divine immanence or the enshrining of the divine image in every human being must remind ourselves that the ultimate dignity and worth of the human being will be found here and not in ethnic, religious or national likeness to us. Again, we need to clarify and articulate our respective understandings of ground of such intrinsic worth. 

I hope for interreligious relationships that are grounded in love and in the intrinsic worth of all human beings. 

Justice

Interreligious justification and solidarity about love and the intrinsic worth of human beings must become, for all of us, a truth and standard by which we measure ourselves, our communities and our relationships with each other. It must awaken us and open our eyes to the explicit and implicit ways in which we violate and disregard the worth of others by being unjust and by denying them the privileges and rights that we enjoy. It must inspire efforts by individual traditions and wherever possible, cooperative action, to overcome unjust and oppressive structures of all kinds and to heal and transform communities through compassionate relationships that express equal justice and dignity.

I hope for interreligious relationships that value justice and that actively pursue its attainment in communities.

Peace

If the commitment to justice expresses our love and value for each other, so does the pursuit of peace. But a lasting and meaningful peace is not possible without justice. Violence denies and betrays the most fundamental teachings of our traditions centered on the unity of humanity and on the need to treat others as we would like to be treated. Nothing mocks and violates the divine presence in each one like violence. We cannot become comfortable with its pervasive presence in our midst. There is a crying need for our traditions to reject violence, inflicted in the name of the state, religion or ideology. Peace lies at the heart our teachings and we cannot be faithful to our traditions without speaking for peace and being peacemakers.

I hope for interreligious relationships that reject violence in all forms and are devoted passionately to peacemaking.

Self-criticism and mutual criticism

The commitment to justice and peace, more than any other pursuit, requires all of us to discern and acknowledge the reality of injustice and violence, past and present, in the structures and practices of our traditions. Such discernment requires a willingness to be less defensive and more self-critical and to hold our traditions accountable to their highest teachings about compassion and caring for others. Very often, the injustices of our traditions are revealed to us only through the eyes and words of others. Their historical experiences and questions help us to change, grow and to be more faithful to the heart of our own traditions.

I hope for interreligious relationships that are carefully built on a secure trust that frees us to be self-critical and to receive, without fear, the criticism of the other. Such mature relationships will endure and ensure our mutual enrichment and growth. 

Multiple models

For valid historical reasons interreligious dialogue initiatives in contemporary times originate predominantly in Christian circles. We are grateful for these efforts and for the pioneering contributions of the World Council of Churches. It is also true, however, that the character of such dialogue significantly reflects models congenial to Christian self-understanding. We need to be aware of the ways in which the nature of our dialogue is determined and influenced by the assumptions of these models. How do they shape the structure and content of our discussions? How does the focus on the production of a written document, for example, limit the possibilities of dialogue? What does it convey about the beginning and end of dialogue? The time is ripe for all of us to own and take responsibility for interreligious dialogue and, in doing so, consider the possibility of different models. How will models drawn from Islam, Hinduism, Buddhism or African Traditional religions enrich or constrain dialogue? What will be the different assumptions of such models? How would such models transform our encounters and open new vistas for us?

I hope for interreligious relationships that creatively reflect a multiplicity of models drawn from the rich history of our many faiths.

May our interreligious dialogue blossom into interreligious relationships rich in humility, gratitude, love, justice, peace, trust and diversity of encounters.