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Nternattona Ettn • Vol. 22, No.3 nternattona July 1998 ettn• Dialogue in Mission: Stance or Compromise? t was a minor incident but not soon forgotten. Two priority of the Spirit's revelation to peoples of all faiths and I missionaries, each with a lifetime of Christian witness in cultures; Bruner champions the traditional priority of the Son in Muslim societies were in the room. One addressed a community Christian witness. of missionaries, the other sat in the audience. The speaker re­ Issues of inculturation, dialogue, and sensitive cultural en­ ferred to Islam and its societies in unrelentingly negative terms. gagement will also be observed in our ongoing "Legacy" and The listener squirmed silently in acute embarrassment and pro­ "Pilgrimage in Mission" series. The stories of AdoniramJudson, test, for his Christianwitness in Muslim societies hadbeen one of Harry and Susan Strachan, and our contemporary Robert V. dialogue and cooperation wherever possible. Not the kind of Finley of Christian Aid Mission help us put flesh on the issues confrontation described by the speaker. treated in these pages. Which missional approach is most effective and faithful to the Gospel? Is dialogue as a missionary stance hopelessly naive and prone to compromise? In this issue Archbishop Marcello Zago, G.M.!., with many On Page years of experience as a missionary in Asia, helps us see the place 98 Mission and Interreligious Dialogue and possibilitiesof interreligious dialogue as a responsible stance Marcello Zago, O.M.I for a faithful gospel witness. "Dialogue," says Zago, is "moti­ 102 God Inside Out: Toward a Missionary Theology vated by the understanding of the wayGod himselfdeals with us of the Holy Spirit and acts in ourmidst. God entersintodialoguewitheveryperson Stephen B. Bevans, S.V.D. in order to make his plan of salvation operative." Dialogue is 106 The Son.Is God Inside Out: Response to Stephen appropriate close to home as well as far away. Zago reminds us B. Bevans, S.V.D. that Paul VI envisioned dialogue moving from the center out­ F. Dale Bruner ward, "with the other members of one's own confession, with 108 Jesus, Face of the Spirit: Reply to F. Dale Bruner other Christians, with the followers of other religions, and even Stephen B. Bevans, S.V.D. with atheists." In other words, commitment to dialogue is a 110 The Doctrine of Christ and Vernacular commitment to love and respect others. Dialogue as practiced in Terminology some times and some places may indeed be naive, fainthearted, Kwame Bediako and compromised, but what Zago advocates is a stance, not a 111 Noteworthy compromise. 112 Conversion and Community: Revisiting Lesslie One of the long-term goals and benefits of dialogue, as Zago Newbigin's Debate with M. M. Thomas notes, is authentic inculturation of the GospeL Kwame Bediako, George R. Hunsberger in this issue of the INTERNATIONAL BULLETIN, presents a brief but 118 My Pilgrimage in Mission penetrating case study of the dynamics of inculturation. Western theologians maychokeon a GhanianChristian's prayerto "Nana Robert V. Finley Yesu" (Ancestor Jesus). But Bediako explores the biblical and 122 The Legacy of Adoniram Judson culturalfoundations thatwarrantsuchlocalizedexpressions and WilliamH. Brackney that signal the development of authentic inculturation of Chris­ 126 The Legacy of Harry and Susan Strachan tian faith. W. DaytonRoberts Stephen Bevans and Dale Bruner enter into dialogue on an 131 Book Reviews age-old debate as it applies to mission: the relationbetweenJesus 142 Dissertation Notices the Son and the Holy Spirit. Bevans wishes to emphasize the 144 Book Notes of issionaryResearch Mission and Interreligious Dialogue Marcello Zago/ a.M.I. he concept and practice of dialogue is the great new together but a cultivation of interpersonal relations among indi­ T missionaryrealityof the postconciliarera. It has changed viduals and groups to gaina betterunderstanding and apprecia­ the method of mission and even the identity of the missionary. tion of one another, working together and enriching one another Before dealingwith dialogue in its interreligiousand ecumenical and thus promoting greater unity among peoples and religions.' expression,however,it is necessaryto appreciatefully its ecclesial The dialogue method must be manifested in the whole of mis­ value and the outlook and attitude it requires. sionary and pastoral activity. It is through dialogue that an Dialogue is in fact motivated by the understanding of the authentic church can emerge, one that promotes communion, way God himself deals with us and acts in our midst. God enters evangelization, and inculturation and that serves as a sacrament into dialogue with every person in order to make his plan of of salvation, the sign and the instrument of unity. It also has an salvation operative. God also works out a history of saving love influence on the waywe live together in this world, moving us to not only with regard to individuals but also with regard to make it a more fitting dwelling place for human beings.' This is peoplesandreligions. The churchas a wholeandeachindividual the global context into which dialogue fits. missionary must take their inspiration from this divine way of operating and dealing with us. Ecumenical Dialogue This is the outlook reflected by Paul VI in his encyclical Ecclesiam suam (1964). He envisions dialogue moving in circles There are three forms of dialogue: ecumenical dialogue, Chris­ with all human beings, according to both persons and groups: tian-Jewish dialogue, and interreligious dialogue. Their theo­ with the other members of one's own confession, with other logical foundations are distinct from one another. In the history Christians, with the followers of other religions, and even with of the missions we find that there has been tension and struggle atheists. Basically, dialogue flows from love and respect for among the missionaries of the various churches. They have others. It sees not only the values present in others but the competed with one another to be the first to arrive in certain working of the Spirit in others. The Spirit is always the principal places and to convert certain peoples to Christ. Non-Catholic agent of mission, as Pope John Paul II's missionary encyclical, Christians were first to address this situation. It was in order to Redemptoris missio (1990), states.' Dialogue not only respects remedy the spirit of competition that the ecumenical movement wasbornandthatthe missionaryconferencesbeganat the endof the nineteenthcentury. Fromthat, in turn,came the International Missionary Council (1921),theological movements such as Faith Dialogue is motivatedbythe andOrder (1927),ecumenical movements suchas LifeandWork understanding of the way (1937), and finally the World Council of Churches (1948). The God himself deals with us activities of this last-mentioned organization have been many andbeneficial. It has also hadits times ofcrisis, suchas in the mid­ and acts in our midst. 1970swhenthe conservative evangelical movement accused the WCC of being more interested in social action than in evangeli­ zation. what is good in persons and groups but also enriches the mis­ An early manifestation of ecumenism among Catholics can sionary and the church. As a result of dialogue the participants be seenin the Uniatechurchesbeginningin the sixteenthcentury. assume human values and the fruits of grace, thus fostering a In more recent times ecumenical attitudes and activity have process of ongoing inculturation. focused on the unity of churches and not only the integration of This outlook influences the whole of missionary activity, individuals. Although forerunners have not been lacking in the which must start from the concrete situation of the people not Catholic field, ecumenism reached full flower only in the estab­ only for methodological reasons but for theological reasons as lishment of the Secretariat (now Council) for Promoting Chris­ well. No person and no group can be regarded as uncultivated tian Unity (1960),and the decree Unitatis redintegratio (1964) of ground, deprived of culture and the action of God. The Spirit is VaticanCouncilII.Inhis letter Utunumsint (1995)on ecumenical already present. He was there before the missionary arrived and commitment, Pope John Paul II outlined the road that has been in one way or another has caused his gifts to be fruitful. The traveled so far and the distance that still must be covered. The missionary is destined to be the discoverer of this ancientstoryof most consistent successes have been made on the theological salvation so that he or she can cooperate with it by bringing the level bilaterally, that is, between the Catholic Church and other gospel message and causing it to grow. This does not reduce the traditional churches. There is also progress on the popular level, urgencyof mission. Rather, it qualifiesit by requiringrespectand as was evident in the ecumenical assembly at Gratz in 1997. discernment with regard to persons and groups. Getting the whole community involved is essential but difficult When we speak of dialogue, we do not mean merely talking because of nationalist and historical prejudices. The fundamen­ tal basic condition for ecumenism is faith in Christ the divine Savior and in the Trinity. Archbishop Marcello Zago, O.M.I, is Secretary of the Congregation for the Evangelization ofPeoples, formerly knownas thePropaganda Fide. Earlier he Inthe area ofmissions the ecclesialcommitmenttoecumenism served assecretary ofthethenSecretariatforNon-Christian Religions,
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