Dialogue and Pluralism

Table of Contents

Introduction

1. Definition and Meaning of Inter-Religious Dialogue

2. Church’ Understanding on Dialogue

3. Bible and other Faiths in view of Inter-Religious Dialogue

4. Inter Religious Dialogue and its Significance to Asian Context

5. The Present Religious Context

6. Church and its Mission in Asian Context

7. Major Issues for Dialogue in a Pluralistic Context

8. Christian Response to Other Faiths

9. Existing Situation for Dialogue in Indian Context

10. The Challenge before Us

11. The Fruits of Dialogue

12. The Benefits of Dialogue

13. Guidelines for Dialogue

Conclusion

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Introduction

In the history of religions, now we have entered into anew era of pluralism, co-existence, dialogue and mutualcollaboration. The era of absolutism, exclusivism, religiousconfrontations seems to be vanished, although there are fewoccasional backslashes in the form of fundamentalism. Allreligions are becoming aware of their particular historical,social and cultural contexts. Each religion tries to transcenditself always in search of its own fullness. No religion whichpreaches exclusively on salvation is accepted by the modernman. All religions are becoming more and more committed tothis world, trying to transform it into a better place, whichif of more human and just, love and fellowship, peace andharmony etc., this vision of a better world can be achievedonly by the collaboration of all religions and ideologies.Hence the urgent need for all religions is of relating to oneanother in dialogue. Religions must relate to one another in ahealthy, dialogical and collaborative spirit.

From the above mentioned scenario the task of dialogue isvery much contributing to the efforts of missions underseveral areas. As evangelism and proclamation is the lifethread of missions so too should dialogue be given its placeto continue this task. This paper is written to give a certainamount of exposure and a second degree understanding on theterm ‘Dialogue’ and ‘ Pluralism’ along with its many facets asit is applied practically. Though this paper will not giveenough satisfaction and credibility, it should be kept in mindthat this effort is only to bring out the concepts of inter-religious dialogue and pluralism in the relevant context.Several of the areas, where this is applied and the biblical

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approaches to these concepts along with its results andconsequences are been highlighted in this work. Some of themain points discussed under would be on: Significance ofdialogue, Church and its mission, Major issues for dialogue,responses etc.

Since this is only a term paper it is limited only toclarify the concepts of dialogue and pluralistic issues, thefocus is equally given on its importance and application.Though there are several on going discussions and debate onthis topic, here the scope is only on its concepts rather thanthe consequences and advantages. All the topics discussed hereis undertaken just to bring out awareness and to encouragedialogue too as a tool in missions. Since the social,political and religious trends are fast changing and more andmore ideologies and philosophies are intruding in the multi-context society, I feel that dialogue could prove to be aneffective means in continuing our mission of evangelism andproclamation.

Among various reasons for why dialogue should be used asa tool for our mission strategies, one specific reason that Ifind necessary in India is that: People in India like thingsto be sort out by dialogue and debate. Since in India peoplehave a freedom for religion and freedom for speech anybody iswelcomed to bring an issue to the table to discuss and decide.Generally Indians are good in discerning things commonly, butwhen it comes to the matter of religious issues the talkbecomes sensitive and curiosity builds up. In India severalpolitical decisions and social issues are resolved by havingdialogue between the parties. The Hindu philosophy alsoencourages the concept of ‘listen and talk’ where you have tolisten to somebody in order to talk something to him/herweather the topic we talk is religious, social or political.Since the Indians rise form various religious and ethnicbackgrounds they all have a common interest in sharing theirideologies weather philosophies or theologies. Usually peoplein India dislike arrogance in religion but respect smoothapproaches, hence inter-religious dialogue can be an effectivetool to mediate our faith among such minded people. Theresults of the dialogue completely depend upon how we persuadethrough the help of the Holy Spirit, who is the one ultimatelyresponsible for initiating dialogue.

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Definition and Meaning of Inter-Religious Dialogue

Inter-religious dialogue is a new paradigm in the fieldof missions, and it has been the ongoing method in the processof evangelism as well. Though inter-religious dialogue seemsto be a new concept for the past few decades, but it has beenfound existing from the early churches. The very concept ofdialogue is not new to the Bible, since dialogue has been apart of evangelism accomplished by the apostles of the earlychurch. When dialogue occurs among the people of differentreligions and ideologies it becomes inter-religious dialogue.As the very meaning of dialogue clarifies that it is adiscussion or conversation between two or more people withrespect to a particular topic or issue, it is destined tofetch some meaningful outcome and a change in the process. Inrecent times inter-religious dialogue is widely accepted andfostered in missions especially in pluralistic contexts likeAsia. To get a complete understanding and the advantages ofdialogue let us go through the following definitions andmeanings. The Oxford English Dictionary describes ‘Dialogue’as “A conversation or discussion.”1 Inter-religious dialogue issomething where people from different faiths come together tohave a conversation or discussion about each others faith.Inter-religious dialogue is rather new; it began only about100 years ago in the United States, when the World'sParliament of Religions met in Chicago in 1893. Beginningswith this parliament major episode in dialogue have occurredalmost every decade. The team on inter-religious relationspromotes contact between Christians and neighbors of otherfaiths primarily through multi-lateral and bi-lateral dialoguewith partners of other faiths that are aimed at buildingtrust, meeting common challenges and addressing conflictiveand divisive issues.

If we wish to have peace in the world, we must talk toeach other. We must be able to seek out the best in allbeliefs; otherwise we cannot hope to establish lasting peace.The founding of the World Council of Churches (WCC) in 1942increased the pace of inter-religious and interfaith dialogue.The Church teaches us that we have much to communicate andmuch to learn. This whole world of positive relations with the

1 The Oxford Dictionary, Oxford University Press, London.4

followers of other religions is summed up in the word"Dialogue".

Church’s Understanding on Dialogue

When one examines the teachings of the Church aboutdialogue, it is clear that we are asked to commit ourselves tosomething much broader than mere "talk" with the followers ofthe world religions. Dialogue includes not only a wide rangeof activities but, more importantly, demands a freshexistential approach to the followers of other religioustraditions. In the Church's vision of life shared byChristians and the followers of other religions, talking ordiscoursing plays a role, as it does in all forms of humanlife, but discussion must not dominate, nor must the sharedlife denoted by the term "Dialogue" be limited by or reducedto formal occasions and deliberations. In this light, thefocal question is not whether the Church should be proclaimingthe ‘Gospel’ or engaged in ‘Dialogue’, but rather whetherChristians are actually sharing life with their neighbors ofother faiths.

“The basic distinction is not between being a Church in dialogue orone that proclaims the Gospel, but rather the option of being a Church thatis following the Spirit's lead to partake humanly in life with others, andthus constantly engaged in dialogue, witness, and proclamation or else thatof being a Church that is closed in on itself and exists in a self-imposedghetto with little concern for and involvement with people of other faithswith whom Christians share culture, history, citizenship, and common humandestiny”2.

The driving force towards evangelism is a primary reasonfor dialogue with other religions. By learning more about thebeliefs and practices of new religions, sects, and cults,Christians can learn how to effectively present the gospel ina way that will be understood by members of alternativereligions. This urge can also be translated into relationalevangelism. By gaining a clearer understanding of the beliefsand practices of new religions/religious movements, Christianswill be more comfortable relating with members of other faithsin daily life, providing greater opportunities for sharing the2 Wesley Ariarajah, Not without my Neighbour, Issues in Inter-faith relations, (Geneva:WCC Publications, 1999), P 75.

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gospel. Dialogue with the followers of other religions shouldbe a characteristic of the mission in the world that Jesusentrusted to the community of his disciples.

“There are two types of dialogue that are put forward today. There isfirst of all the daily dialogue between individuals of different religions.Just because people talk to each other doesn’t mean they understand eachother”. The other type of dialogue is the official one. With this, you cango much deeper because of the preparation. This draws on the verystructure, which guides to inter-religious dialogue”3.

The idea of inter-religious dialogue seems obvious, butit is worth taking the time to see what the Church isintending when it says that we should be involved in thisdialogue. Too often, people regard dialogue in a veryrestricted sense, but what the Church intends is somethingmuch wider.

“People sometimes think of dialogue as situations in which religiousleaders and scholars sitting down together, making pleasant, optimisticstatements, choosing their words guardedly, trying to put a positive twiston controversial questions, and carefully avoiding any topic that mightcause friction or hard feelings4.

If this is the idea we have, it is no wonder that manyChristians and followers of other religions are suspicious ofthe value of such encounters, which they might well consider awaste of time or even a compromise on matters of faith. Onemight say that dialogue is the other side of the obligation toproclaim our faith in this world. There are millions of peoplein our world who are seeking God, who are looking for a way tolive in accord with God's will, who want to find meaning, areason for living in their daily situations. We have a duty toshare with them the Christian faith that has given directionto our lives, that inspires us and gives us the courage tolove, that sustains us and gives us reason for hope in momentsof failure and desperation.

Dialogue with other faiths has become a core issue forthe WCC, confirmed by its general secretary Rev. Dr SamuelKobia. When he says:

"We can only be effective and successful in our search for hope ifwe work together. Together, we can go far towards restoring hope for

3 Paul J Griffiths, Christianity Through Non-Christian Eyes, (New York: Orbis Books,1994), P 115.4 Ibid., p 118.

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another possible and better world in which all people may experienceabundant life in dignity."5

Bible and other Faiths in view of Inter-religious Dialogue

Search for biblical foundations for a positiveunderstanding of other religions or inter-religious-dialoguemay be an absolutely useless attempt. Though there existeddialogue among other religious people in the Bible yet thereattitude was not very friendly but has been negative.

The negative attitude of Israel towards the religions ofthe other peoples is very clearly seen throughout the OldTestament. The strict monotheism of Israel and its constantfight against the polytheism of the surrounding peoples forcedIsrael to adopt absolutism (the principle of having a rulethat must apply in all cases) and exclusivism (the principleof accepting only certain group of people) in connection withother religions. Hence Israel did not make any compromise withthe neighboring religions, Christianity in fact inherited thisJewish absolutistic claims and its totally negative attitudeto other religions. The New Testament writers, especially Paulshared very much the negative attitude of the Old Testament toother religions. In his letter to the Corinthians, Paul writesthat “The gentiles offer sacrifices to demons and not to God…(1 Cor 12:20-21). He rejects both Judaism, as it isdispleasing to God, and the gentile world, as it is immersedin idolatry and immortality…(Rom 1:18-32)”. The church allthrough its history continued this negative attitude.

Today Christianity has begun to acknowledge and acceptthe other religions as ‘Religion’, as ‘ways of Salvation’ totheir believers. In a pluralistic society we have to respectand accept the other as ‘the other’.

Here I see that tough the other religion has to berespected, but still there is no sign of guaranteeingsalvation which is as unique as the Christian religion offers.For example there are several cultic groups and ideologiessuch as New age movements and the Mormons who claim to haveauthentic ways for liberation (which they call salvation), yetthey lack their proof in terms of scriptural dispositions andauthentications. If God is the creator and savior of the5 Jathanna C.D, Dialogue in Community, (Mangalore: The Karnataka Theological Research Institute, 1982), P 173.

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entire humankind, all particularism must be rejected. Withthis new attitude and approach we must make an attempt to re-interpret the Christian scriptures and its theologicaltraditions to find out whether they contain some elements,insights, facts, events or indications which may contributetowards a positive understanding of other religions and anypossible dialogue with them in a healthy relationship amongthem.

Inter Religious Dialogue and its significance to Asian Context

Dialogue between and among religions has become ourcontemporary concern in the study of religions. Scholars inthe history of religions and philosophy religion devotethemselves to theoretical and methodological considerations ofthe problems and possibilities of inter-religious dialogue. InAsian case the non-western Christians say Asian Christians areborn into the encounter of many cultures and religions.

“Hence the very condition that brings Asian Christians to enterinter-religious dialogue is more existential than intellectual.“Christianity is regarded as an alien religion compared to the others,which have been accepted as true and have already provided shared meaningsof life for the majority of Asians”.6

From the above we can understand the need tocontextualize the Christian theology in the field of mission,which is very essential and most urgent, but not compromisingwith the Christian faith. One of the most obvious frontiers ofthe church’s mission in India’ is the meeting with people ofother living faiths. It is this realization which has beenexpressed through the dialogue approach.

The Present Religious Context

6 Chi Tim Lai, “A Hermeneutical Understanding of Inter-religious Dialogueand its Significance to Asian Theology”, Asia Journal Of Theology 10, (Oct 1996:No 2), 280.

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Asia is the birth place of many major religions of theworld and is a highly pluralistic continent of the world.There have been great historical and socio-politicalrevolutions and changes taken place in the name of religion inthis continent. Asia is also the birth place of Christianity and it is from here Christianity spread into thewestern and European countries where it flourished. Indiaespecially is a very rich pluralistic country with be thebirth place of several of the major and oldest religions likeHinduism, Buddhism, Jainism and Sikhism. Hinduism and Buddhismbeing the oldest of Christianity have also been spread allover the globe.

In such a context Asian Christians live and work withBuddhists, Hindus and Moslems. Adherents of these religionsare often offended and threatened by the exclusive claims ofthe Christian faith. In this situation it will be wise for usto ask some of the questions that comes naturally like Rodrigo D, Tano asks:

“What is the relation between Christianity and other religions?Should we dismiss other religions as utterly false? Is Christ present onlywithin the Christian religions? One group of Christians sees the relationas one of radical or absolute discontinuity. On the opposite side are“Christians” who see all other religions as continuous with Christianity,sharing its truth and saving power. As some acknowledged that “The sincerenon-Christian should be considered an “Anonymous Christian” since Christalready resides in the person’s ‘race-endowed’ being.”7

Raimundo Panikkar also affirms that:

“There is no genuine human relation from which Christ is absent.” Thewhole created order is itself a “Christophany” moving toward a new heavenand new earth. Hence, the Christian’s duty is not to bring Christ to otherreligions but to discover him from them.”8

Church and its Mission in Asian Context

The church serves as the moral perspective and consciencein society. Christian service in Asia should no longer belimited to the activities of the institutional church, as7 Rodrigo D, Tano, “Toward an evangelical Asian Theology” in Ken Gnanakan (ed), Biblical Theology in Asia, (Bangalore: TBT, 1995), P 58.8 Matthew Kern, “Christians and so-called non-Christians”, in D.Elwood (ed), What Asian Christians Are Thinking, (Quezon City: New Day Publishers, 1976), Pp 338-376.

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though the sphere of Christian influence is to be confined toecclesiastical life, the believers in Asia should fulfilltheir Christian vocation as they live and work among theirfellowmen. Through their good works they are to bring glory totheir father in heaven. Jesus began his ministry byproclaiming that he was sent to preach good news to the poor,to bring freedom to prisoners and to release the oppressed. Heis described as anointed by the Holy Spirit and power, doinggood, healing all who were under the devil’s rip.

There is considerable suffering in many parts of Asia dueto poverty, sickness, exploitation, political and armedconflicts, and natural calamities. Asia is characterized bydiversity of people, cultures, languages and religions. It isconfronted with realities of poverty, injustice,powerlessness, marginalization and ecological degradation.Asia is facing problems resulting from fundamentalism, ethnicand religious rivalries, power and arms race. In such acontext, the Asian church is struggling to tell the Christianstory to its people to bring more life and meaning.

“The church needs to remove the prejudices that have beenintentionally or unintentionally created against Christianity for the lastseveral centuries. The dialogue should be initiated to clarify theinclusive concept of a nation where Christians have their legitimate rightto propagate their religion.”9

We live in a pluralistic world especially Asia. Therehave always been many different cultures, languages,worldviews, moral codes, scientific systems, and religions.What is new is the modern world in which religions must liveside by side in non-traditional combinations. And what is newis the extent to which many people are aware of alternativesboth in their immediate context and in the larger world.

The church is a community of Jesus disciples who are sentto the world with a mission “Go into the whole world, preachthe gospel to every creature” (Mk 16:15), “Go therefore andmake disciples of all nations, baptizing them in the name ofthe Father and of the Son and of the Holy Spirit…” (Mt 28:19),many scholars consider this text as an interpretation,moreover there are various other texts in the Bible thatexplain the nature and function of our mission, unfortunatelyit is only this “Great Commission” text that had more inspired

9 Tano, op. cit., P. 62.10

the mission of the church in the past even to extent of an‘Aggressive’ mission of “Conquering People” for Christ byconverting, baptizing and making them members of the church.As many scholars have pointed that, the great commission mustbe coupled with another strong ecclesial tradition of‘Witnessing’ to the gospel; “you are the salt of the earth;you are the light of the world..” (Mt 5:13-16). This latteraspect of the mission as ‘Witnessing’ is more Theocentric,giving glory to God by building up God’s kingdom, it is acommunity witness rather than individual proclamation. It isthe spirit who impels and compels us to proclaim the greatworks of God in every specific historical context. Onehistorical mission model cannot be simply copied everywhereand at all times. We have to re-conceive and reinterpret themission of the church in today’s historical context.

“In the actual Indian context of religions pluralism and the immensehuman misery and utter poverty, the primary path of the church mission inIndia seems to be to enter into dialogue with all the major religions ofthe country in creating a just and better society based on the vision ofJesus and on the authentic human/gospel/kingdom values. In such a contextthe proclamation of Jesus shall not be seen as something totally different.It is Jesus who calls and inspires us to enter into dialogue with all ourfellow human beings, and thus to form a new kind of fellowship cuttingacross the boundaries of religions, cultures, races nationalities andlanguages.”10

The church mission is not to destroy the other religions,but to challenge and transform them mutually andcomplementarily, the church has to recognize the missionaryrole of the other religion too and let itself be challengedand purified in constant interaction and dialogue with theother religions. The church’s mission is therefore not a one-way traffic, but a process of giving and taking, resulting inmutual fruit bearing and transformation. Faith in Christ andthe hope given in Christ is the ultimate ground for our totalcommitment to dialogue and liberative action. HenceProclamation of Christ, Liberation and Dialogue shall not beseparated, but constantly related as parts of a singleprocess, the process of the realization of the mystery ofGod’s plan of salvation which cannot be identified with ourown plans and ideas.

10 Kuncheria Pathil, “Plurality of Religions”, in Jegadish P. Gandhi and John K.C. (eds)., Upon the wings of wider Ecumenism, (Delhi: ISPCK, 2006), P 215.

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Major Issues for Dialogue in a Pluralistic Context

During the course of the 20th century the WCC and itsantecedents have been grapping with important issues on thesubject of religious plurality and inter-religiousrelationships. The major concerns are

1. The nature of religions and the phenomenon of religiousplurality,

2. The relationship of the triune God to people of otherfaiths,

3. The relationship of the church to adherents of otherreligious traditions, and

4. The significance of Christian mission in the context ofreligious plurality.Asian ecumenicals have realized that present context

challenges the traditional exclusivistic beliefs and practicesof the church. The importance of inter-religious dialogue hasbeen acknowledged. The context of religious plurality givesrise to the phenomenon of religious pluralism. It is evidentnot only in the east bust also in the west. Such situationsraises the issues of appropriate inter religiousrelationships. Hence the religious plurality is not a peculiarisolated phenomenon of human existence.

Christian Response to Other Faiths

One of the most significant developments in recent timesin inter-religious relationships is the spirit of mutualdialogue and the purpose is to indicate the role played byChristianity in promoting this religious dialogue in midst ofpluralism.

It must be admitted that Christianity has been known fromthe beginning as a missionary religion seeking to spread itsfaith and practice to all people. Traditionally thismissionary character has been expressed through programmesdirected to the displacement of other religions by some form

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of Christianity. Christianity has made authoritarian as wellas totalitarian claims over other religions and cultures. InChristian history many Christian kings of Europe forciblyconverted the people they had conquered to the Christianfaith, for example the crusaders of the middle ages.

It may also be pointed out that there are passages in theBible reflecting a crusading type of religiousauthoritarianism in the Old Testament; this approach shows anuncompromising rejection of all other religions as the basis.

But radical criticism of such totalitarian interpretationand attitude of the Christian mission has developed within theChristian missionary movement itself during the recent times.The validity of the dialogue method for mutual understanding,harmony and enrichment among people of different religions hasbeen recognized widely today in all the major Christiantraditions such as Protestants, Orthodox and Roman Catholic.In recent years many Christian scholars and theologians haveopenly departed from the traditional exclusivistic andauthoritarian approach to other faiths and advocate a moreliberal and open minded approach which would promote healthydialogue.

The finality and uniqueness of the gospel of Jesus Christwere the presuppositions of the missionary movement. But fromthe beginning of the modern missionary movement, theprotestant branch of which began in the 18th century, therewere missionaries who were sensitive to elements of truth andgoodness in other faiths. Ziegenbalg had written:

“I do not reject everything they teach; rather rejoice that for theheathen long ago a small light of the gospel began to shine”.11

He wanted his readers in Europe to see ‘how far they hadcome by the light of their reason in the knowledge of God andof the natural order, and how by their natural powers, theyoften put to shame many Christians by their upright life alsoshowing a much greater striving for the future life’.(However, during the two centuries that followed, theChristian missionary attitude to other religions and cultureswas marked by a spirit of certainty about the superiority of

11 11 Chandran J.R, “The Church in Mission”, (Madras: The Christian LiteratureSociety, 1991), P 149.

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the gospel of Jesus Christ and the doctrines held byChristians.

“Even tough the discovery and interpretation of the Hindu, Buddhistand other religious scriptures by the great orientalist like Max Muller,Paul Deussen, A.A. Macdonnel, Berriadale Keith and others did challengeChristian missionary thinking, the traditional approach continued todominate.”12

One of the results of the new attitude of openness to oneanother within enquiry and dialogue is the development duringthe last few decades. Wider ecumenical recognition for thisapproach has been given through both the WCC and the IInd

Vatican council. The fourth assembly of the WCC meeting atUppsala in 1968 said,

“The meeting with men of other faiths must lead to dialogue. AChristian dialogue with another implies neither a denial of the uniquenessof Christ, nor any loss of his own commitment to Christ, but rather that agenuinely Christian approach to others must be human, personal, relevantand humble. In dialogue we share our common humanity its dignity andfullness and express our common concern for that humanity. It opens thepossibility of sharing in new forms of community and common service”.13

In India, during the past few decades there has beenconsiderable development for the promotion of dialogue betweenChristians and people of other faiths. “Defining dialogue as acollaboration of persons based upon attitudes of mutualacceptance and respect for each others integrity and a shareddesire for growth in truth”, we find that the most fundamentalattitude for persons engaged in dialogue is hope-expectationpossible new lines of development founded on the creativenessof two co-operating freedoms.

“One thing that has emerged through Christian discussions onreligious dialogue is the insight that religious dialogue is not just amatter of pragmatic expediency called for by the modern man’s situation tomake his life more tolerable, on the contrary it is something integrallyrelated to the foundations of the Christian faith”14.

Existing Situation for dialogue in Indian Context

12 E.A. Lehman, “It Began at Tranquebar”, (Madras: CLS, 1956), Pp 31-32.13 S.J. Samartha, “Courage for Dialogue; Ecumenical Issues in Inter-

religious Relationships”, (Geneva: WCC, 1981), P 92.14 Ibid, P 96.

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India is a pluralistic country, which means there arepeople of different religions, cultures, languages, beliefsystems etc., in such a context no single religion can claimto be as exclusive and important. Though in India Hinduism hasbeen a dominant religion for several thousands of years alongwith Buddhism. Since from the 1st century onwards the entry ofChristianity started to take roots. At this time Christianitywas not rooted deeply enough to spread. After the founding ofIslamic religion during the 6th century, Islam also made itsentry into India. Along side with these religions otherreligions such as Jainism, Sikhism and other tribal religionsalso started to show up it self. This made India as a highlypluralistic country.

India at the beginning tolerated this multi-religious andmulti-cultured environment, later the Hindu religion felt thatit is loosing its heritage and being compromised with theseexisting religions. Simultaneously Christianity began toflourish after the coming of the colonial powers from Europeand the west. Christian missionaries targeted India as theirmission field and hence several Christian societies across theglobe focused on India thinking that it needs more gospel.Similarly Muslims also started to target India for itsrichness in many natural resources and made settlements byconquering many local kings and took powers. By this they alsofostered their religion in India.

From the above we can understand how difficult it wouldhave been for each religion to co-exist. Religions usuallynever compromise with each other and hence always have adominating attitude, every religion claims to be the best andauthentic. In such context any religion including Christianityhas to find some way out through which they may haveopportunities to propagate their religious truths andprinciples. Several way have been adapted for this purposelike establishing social activities, volunteer organizations,non-government organizations, welfare communities, missionwork etc., among these a recent method, not new; is thedialogue between other religions.

Several religions have agreed for this method ofapproaching each other and find this to be much suitable andappreciatable in India’s pluralistic context. As a result ofthis many dialogue centers were established and manyorganizations and institutions mushroomed which looked forward

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for encouraging dialogue between each religions. ManyChristian institutions also found this as an appropriate meansto communicate the gospel and share its truth with otherreligions. To pursue this effort both the Roman CatholicChurch as well as the Protestant church co-operated, since theother ways of spreading the religious truths were dim andfetched less results as well as lead to communal disharmonyand religious tensions, dialogue was found to be well acceptedand nurtured.

Most of the theologians like P.D. Devanandan,Pendipudi Chenchiah, Vengal Chakkarai, Raimondo Panikker,Bramhabhandav Upadhyaya etc., were the pioneers in Dialogueand contextual theologies, some of them started a group calledas “Re-thinking Christianity” through which they articulatedand published many articles on dialogue and contextualization.Presently India is a growing country and has many multi-nationals co-existing within the society. Evangelicalactivities like proclamation, preaching, conversion, crusadingetc. has been observed with a crucial viewpoint. Nobody wishesto be offended with his religion and beliefs, since many ofthe evangelicals activities mentioned above have brought aboutsome unpleasing and unexpected experiences such as thepractices of some foreign missionaries who made mission workas business and deceived many has raised a suspicion on theentire Christian community.

Dialogue has found a way out to communicate with theother in a harmonious level and peaceful approach where nosuspicion as well as ill feeling is raised, but is beingwelcomed and appreciated. Through this method of evangelismnobody is offended and no religion is condemned nor criticizedbut all are allowed to discuss and come with their religioustruths. This does not mean compromise for Christians but iscertainly a path to at least preach and share the gospel tothe non-Christian religious leaders, after which the HolySpirit will takes control of that particular individual.Dialogue in Indian context is something similar to how itoccurred in the Bible, where people of other religions co-existed with the Christians such as Greeks, Romans, Persiansetc., Jesus had a perfect dialogue with all this groups ofpeople and was able to proclaim his good news

The Challenge before Us

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Down through the centuries, Christians have been askingvery relevant questions – Is Christianity truly unique? IsJesus truly the only way for salvation? The questions haveemerged even more intensely with the resurgence of religionsover the recent decades. Not only so, Christian all over theworld has become more aware of the claims of peoples of otherfaiths. And hence another question is being asked – aresincere adherents of other religions also saved? There is anurgent need to us to face the context intelligently, and thento affirm our belief within the climate of plurality thatprevails.

Plurality can be defined as a place where people fromdifferent religion, traditions/customs, cultures, languagesand ideologies live side by side in a society. Plurality isnot new; during the Old Testament period the people of Godhandled plurality and did it with real zeal. They showed tomaintain the purity of their own faith by distancingthemselves from people of all other religions. But in doing sothey showed a misunderstanding of the privilege they hadenjoyed as the people of God. The privilege was taken to besomething that made them an exclusive group with noresponsibility towards other peoples. This arrogation of theblessings of God made them to refuse interaction with others,even though God had longed for them to. The stubbornness ofJonah in his reluctance to preach to the Ninevites graphicallysymbolizes this arrogant attitude.

“Early Christians faced with a very different context and had to workout their attitude towards plurality within a world of hostile people. Theywere forced to live alongside men and women of varying ideologies. Ratherthan the theocratic society that Israel had lived within, there was a Romanrule, a much more unfriendly environment within which to live out theirsubmission to God. There were also men and women of other religiouscommitments, even idolatrous and cultic groups. The apostles had alsoattempted to relate Jesus Christ to these beliefs and ideologies.”15

Even Jesus Christ lived and ministered in a worldcharacterized by such plurality. There are numerous encounterswhere Jesus related positively to the faith of men and womenoutside the Jewish community. While he confronted them withthe claims of the true God, there is very little condemnation.15 Ken Gnanakan, “Proclaiming Christ in a Pluralistic Context”, (Bangalore: Theological

Book Trust, 2002), P 11.

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On the other hand, there is a commendation of the faith andcommitment of some, even amidst of all the complexity ofvarious other religious traditions. Interestingly, most ofJesus’ condemnation was towards men and women of the Jewishfaith.

The Fruits of Dialogue

The interaction between Christianity and the Asianreligions, Hinduism and Buddhism in particular, has beenconceived differently by various promoters of inter-religiousdialogue. There are two instincts emerging dialectically fromwithin the deepest zone of each individual, whether he is aChristian or not. Our religious encounter with God and humanbeings would be incomplete without this interaction.

Christians have something to gain from the dialogue. Theywill derive a twofold, combined advantage. On the one hand,they will win an enrichment of their own faith. Through theexperience and testimony of the other, they will be able todiscover at greater depth certain aspects, certain dimensions,to the divine mystery that they had perceived less clearly andthat have been communicated less clearly by Christiantradition. At the same time they will gain a purification oftheir faith. The shock of the encounter will often raisequestions, force Christians to revise gratuitous assumptions,and destroy deep-rooted prejudices or overthrow certain overlynarrow conceptions or outlooks. Thus the benefits of thedialogue constitute a challenge to the Christian partner atthe same time.

The Benefits of Dialogue

Our discussion of inter-religious dialogue has been, tothis point, somewhat distant from the life of the averagechurchgoer. Because formal inter-religious dialogue is held byscholars and other authoritative religious representatives,

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most people have little involvement in the process. Hence itis necessary for an average person to care about dialogue forthe following reasons…

1) Inter-religious dialogue increases the understandingChristians and non-Christians have of the beliefs andpractices of the other. This enhanced understanding canlead to a more peaceable coexistence in the pluralisticculture of 21st century.

2) As people of different religious communities encountereach other in mutual service in schools, in government,and in civic activities, the foundations establishedthrough dialogue will enable these people to know theareas in which mutual activity can enhance society. As stated above, dialogue enhances the power and

effectiveness of evangelism. The clarified understanding ofother religions in further would be published in books andarticles about the religions and many of which will be read bypastors and evangelists, as well as taught to averagechurchgoers.

Guidelines for Dialogue

1. The primary purpose of dialogue is to learn; that is, tochange and grow in the perception and understanding ofreality, and then to act accordingly.

2. Inter-religious dialogue must be a two-sided projectwithin and between each religious or ideologicalcommunity

3. Each participant must come to the dialogue with completehonesty and sincerity.

4. In inter-religious dialogue we must not compare ourideals with our partner's practice, but rather our idealswith our partner's ideals, our practice with ourpartner's practice.

5. Each participant must define himself conversely, theinterpreter must be able to recognize himself/herself inthe interpretation.

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6. Each participant must come to the dialogue with nooffensive assumptions as to where the points ofdisagreement are.

7. Dialogue can take place only between equals... Both mustcome to learn from each other.

8. Dialogue can take place only on the basis of mutualtrust.

9. Persons entering into inter-religious dialogue must be atleast minimally self-critical of both themselves andtheir own religious

10. Each participant eventually must attempt toexperience the partner's religion or ideology 'fromwithin'; for a religion or ideology is not merelysomething of the head, but also of the spirit, heart, and'whole being,' individual and communal.

Finally, inter-religious dialogue increases the abilityof Christians to love their neighbors. Dialogue will enhanceour ability to see that

each person in their moral equality. The knowledge thatChristians had has nothing to do with their salvation ratherit should inspire them to reach out and share the undeservedlove of God with their neighbors. Relational evangelism willimprove as clarified understanding of the faith and lives ofneighbors by removing misconceptions about other religions.

CONCLUSION

The above written term paper is to awake the people whoare living in ignorance and unawareness of dialogue. Theconcepts were formed keeping in mind that atleast the conceptsof ‘Dialogue’ can be made known and clarified. The history ofdialogue in the society as well as in the Bible is highlightedto emphasize that dialogue is not a new concept.

Pluralism is an existing scenario in Asia especially acountry like India where many religions have taken birth likeHinduism, Buddhism, Jainism and Sikhism. People in India liveside by side with these people who are of different faiths and

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belief systems. People in India are constantly rubbing theirshoulders with the other religious people in every area oftheir life, whether in office, market, school/college, sociallife, neighborhood etc., in such a highly pluralisticatmosphere no one religion can claim superiority over theother. Though the inherent Hinduism has a major percentagestill every other religion that is co-existing tries to takedeep roots and flourish. It is in this confluent societydialogue needs to be initiated and nurtured. Inter-religiousdialogue definitely has its impact in a pluralistic society,since the traditional concepts of missions like evangelism andproclamation has been viewed under suspicion by the non-Christian fundamentalists, there needs to be a way throughwhich our religion (Christianity) needs to be propagated.Inter-religious dialogue could provide the bridge to establishcontacts with the people of other religions.

Dialogue certainly provides a ground for the meeting ofpeoples of different religions irrespective of its origin andexistential validities. By going through the dialogue processwe are not compromising our faith with any religion nor do weallow it to be diluted through intellectual talks andconversations, but rather it is for sure that our own faith isenriched and matured. Inter-religious dialogue never tries toargue or dominate with the other religion but surely tries tofind the good and ethical principles in that religion andappreciate it. This also needs an amount of openness towardsthe other religions, by this we are not denying thetraditional values of our faith but will find thecommonalities that are present in both which would provide amuch wider understanding and appreciation.

By taking a survey on this paper we could come acrossvarious areas which are been addressed and advocated, such asImplications and Significance in Dialogue, Issues andPerspectives in dialogue, Plurality of Religions, Christianresponse to Pluralism, Fruits of dialogue etc., all this havebeen discussed in an over simplified manner rather than in adetailed fashion, this is to make sure of not to exceed thepaper, though it needs exposition and elaboration.

Inter-religious dialogue not only paves way for unity andharmony among people of different faiths but also urges to

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respect the others who are also created by the same God, whomwe believe and who enlightens us to see Him in their lives.Since the universal salvation plan of God is unlimited andboundless to any one particular religion, no exclusivisticclaims are welcomed. When a Christian participates in thedialogue process he/she is clear in conscious that the Spiritof God is leading him/her and it is He who ultimately inspiresthe other person in dialogue to acknowledge Christ as his/herpersonal savior.

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Griffiths, J Paul. Christianity through Non-Christian Eyes. New York:Orbis

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Jathanna, C.D. Dialogue in Community. Mangalore: The KarnatakaTheological

Research Institute, 1982.

Kern, Matthew. Christians and so-called non-Christians, in D.Elwood (ed). What Asian Christians Are Thinking. Quezon City: New Day Publishers, 1976.

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Lai, Chi Tim. A Hermeneutical Understanding of Inter-religious Dialogue and its

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Lehman, E.A. It Began at Tranquebar. Madras: CLS, 1956.

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