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, nowthe has brought many changes. Relations with the churches of the Pontifical Council for Interreligious Dialogue, andwassuperior general ofthe Reformation have improved, leading to a lessening of tension Missionary Oblates ofMary Immaculate. and competition. Various forms of cooperation have developed

98 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH in the fields of social welfare, of human promotion, and the International Bulletin promotion of peace. There are also some initiatives in the reli­ gious field such as mutual visitation among ecclesial communi­ of Missionary Research ties. In Indonesia, for example, the priest or pastor visiting Established 1950 by R. Pierce Beaver as Occasional Bulletin from the scattered communities will often visit the communities of other Missionary Research Library. Named Occasional Bulletin of Missionary confessions. There have also been developments in ecumenical Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH prayer and in the objective knowledge of other confessions. 1981.Published quarterly in January, April, July, and October by Simultaneously, a destabilizing movement of proselytism Overseas Ministries Study Center by the evangelical-charismatic groups and the sects has in­ 490Prospect Street, New Haven, Connecticut 06511, U.S.A. creased. The missionaryencyclicalsums up the situationin these Tel: (203) 624-6672 • Fax: (203) 865-2857 words: "Ecumenical activity and harmonious witness to Jesus E-mail: [email protected] • Web: http://www.OMSC.org Christby Christianswhobelongto differentchurchesandecclesial Editor: Associate Editor: Assistant Editor: communities has already borne abundant fruit. But it is ever Gerald H. Anderson Jonathan J. Bonk Robert T. Coote moreurgentthattheyworkandbearwitnesstogetherat this time when Christian and para-Christian sects are sowing confusion Contributing Editors: by their activity. The expansion of these sects represents a threat Catalino G. Arevalo, S.J. David A. Kerr Wilbert R. Shenk for the Catholic Church and for all ecclesial communities with David B. Barrett Graham Kings Charles R. Taber which she is engaged in dialogue. Wherever possible, and in the Stephen B.Bevans, S.V.D. Gary B.McGee Tite Tienou Samuel Escobar Mary Motte, F.M.M. Ruth A. Tucker light of local circumstances, the response of Christians can itself Barbara Hendricks, M.M. C. Rene Padilla Desmond Tutu be an ecumenicalone."! This concerned andsomewhatdefensive Paul G. Hiebert James M. Phillips Andrew F. Walls judgment of the situation reflects the experience of missionaries r. A. B.[ongeneel Dana L. Robert Anastasios Yannoulatos in the field. The very prevalence of proselytism, though, has Sebastian Karotemprel, S.D.B. Lamin Sanneh fostered a rethinking of the present pastoral approach, As a consequence, the new pastoral approach emphasizes a more Books for review and correspondence regarding editorial matters should be intense sense of ecclesial identity, the promotion of small com­ addressed to the editors. Manuscripts unaccompanied by a self-addressed, munities and of local leaders, and a giving of greater attention to stamped envelope (or international postal coupons) will not be returned. the needs of the people and to inculturation. This difficult situa­ Subscriptions: $21 for one year, $39 for two years, and $55 for three years, tion shows how close are the links between mission and postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ ecumenism. If the latter is missing, then the mission is hindered. scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, Visa, MasterCard, or International Money Order in U.S. funds. 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[SSN0272-6122 Dialoguewith members of other religions is the form of dialogue that has most influence on missionary activity. It influences the whole of mission methodology, which must take account of the religious experience of other peoples as its point of departure. It

[uly 1998 99 also gives a wider meaning to the concept and the purpose of of living dialogue is necessary in today's pluralism. It requires a mission, for mission not only must evangelize to convert and deeper understanding of one's own religious identity in order to build up the communitybut also must try to extend the values of avoid lapsing into relativism. During the 1970sI was a promoter the kingdom beyond the confines of the church and attract all of this form of dialogue in Laos, where I tried not only to create peoples toward the eschatological kingdom. Interreligious dia­ a greater theoretical awareness among the Christian community logue may therefore become a specific missionary activity, but also to promote meetings between groups of ordinary Chris­ complementary to proclamation and to the formation of the tians and Buddhists. community. In some instances it is the only form of activity Another form of dialogue is that of cooperation among people possible and justifies the missionary presence." of different faiths with a view to fostering common projects for This view of dialogue as a specific, autonomous activity, human promotion, mutual understanding, or peace. This can be justifying a real missionary presence, is new. The founder of my done between groups with a certain specialization, for example own order, Saint Eugene de Mazenod, in 1850, withdrew his in the area of education, agriculture, or health care. It can also be missionaries from Algeria because they were forbidden to do done among ordinary people who aim to solve a particular direct evangelization among the Muslims. The dialogue attitude problem. Cooperation of this sort is more effective if motivation allows us to have a new type of presence and opens up the and religious affiliations are freely acknowledged, notbypassed Christian community to the cultural and religious context. In or hidden. The role of dialogue by cooperation is to integrate the Asia, for example, the Christians used to live in a sort of ghetto, religious dimensionin all aspects of life and to make the religions withdrawn from their own culture. In Africa, the practice was to establish Christianvillages separate from the traditional centers, and the catechumenate in particular was organized in a separate location. Nowadays contact with other religions makes it pos­ Dialogue requires a deeper sible to give a more penetrating witness and fosters a progressive understanding of one's own inculturation. Therehavebeenforerunners of thisform of dialoguein Asia. religious identity to avoid It was, however; made official and promotedby Vatican Council lapsing into relativism. II in its document Nostra aetate (1965)andwas givenevengreater emphasis by some solemn gestures such as the day of prayer for peace held in Assisi in 1986.Popes Paul VI and John Paul II have open to the common good and mutual respect. For example, in proved to be convinced promoters of this form of dialogue Senegal I saw that cooperation in agricultural projects enabled through their travels, their meetings with delegations of other minority Christian communities to be recognized and respected religions, and their teaching. The magisterium constantly insists by the Muslim majority. It is the sort of dialogue that, generally on the twofold requirement of dialogue: openness to others and speaking, requires an initiator or animator, but lay participants a deepening of one's own Christian identity," in development can have a decisive role in promoting it. The Secretariat for Non-Christian Religions (1964), now The dialogue ofreligious experience is another area for mutual known as the Pontifical Council for Interreligious Dialogue, has relations. It takes the form of exchange or participation with played an important part in the promotion of dialogue. During regard to religious experience. It maytake a very solemnform, as the first twenty years of its existence, it engaged in dialogue by on the occasion of the day of prayer for peace in Assisi, or in directly organizing meetings with various religious traditions, structuredmeditationor prayermeetings, as happensquite often promoting a knowledge of other religions among Catholics, and in India and Japan. It may also find expression in more simple generally laying the foundations for dialogue. During the past form, such as presence for the celebration of a birth, marriage, or fifteen years it has promoted dialogue at the local level, involving funeral, or showing signs of respect for what the other person local churches. The greatturningpointwasthe1986dayof prayer regards as sacred, or taking part in the festive celebrations of in Assisi. Onthatoccasionthelocal churcheswereinvolvedin the others. preparation and in accompanying the delegations of the various In particular, I recall two personal examples of the dialogue­ religions and churches. Documents such as Dialogue andMission of-experiencetype. WhenIwaslivingin SoutheastAsia, Iwanted (1984) and Dialogue and Proclamation (1990) have been prepared to acquire a better knowledge of Buddhism as it is really prac­ to clarify the issues. They have had a theological and pastoral ticed. Iwentto the schoolof a Buddhistteacherof meditationand influence,whichis reflected evenin the moresolemnmagisteriurn, took part in a period of contemplation in his center. At the end of such as the missionary encyclical Redemptoris missio? my week's retreat the monk asked me to tell what I had experi­ enced and how I understood it. I told himhow my experience of Forms of Interreligious Dialogue emptiness had brought me closer to God, who is the Absolute, completely different from everything that is limited or created. Experience shows that dialogue may be expressed in a wide He was impressed. He asked me to give witness to my religious variety of ways. Conversational dialogue and formal meetings experience in the presence of the hundreds of lay Buddhists who are not the only or even the most important ways. The most were going to meet on the following Sunday for a day of medi­ common form is that practiced by ordinary people in the situa­ tation. From then on, I was invited every month to take part in a tions of everyday life. It is called livingdialogue or dialogue oflife. day of meditative retreat for the lay Buddhists of the city, and I In practice it consists in respecting persons as believers on a always gave the Christian outlook on the theme propounded by neighborly basis and establishes constructive and positive rela­ the master himself. This went on for two years until the Commu­ tionships, not so much in spite of religious diversity as because nist government expelled all missionaries from the country and of it. In that way it is possible to acquire a deeper understanding some time later sent the master to a reeducation camp. of otherpeople's experience and consequently of their religion as In 1974 I organized a seminar for the study and practice of they live it. That approach also fosters mutual witness. This form meditation, both Buddhist and Christian. About fifty people of

100 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH both religions took part. The result was a greater appreciation of standing and living their own faith, especially if they are a the methods and aims of meditative prayer in both traditions. A minority group or have recently joined a new religion. As re­ number of Christians, including several missionaries, made a gards Christians, we must take into account that if they are more decisive choice of meditation as a form of prayer and Japanese, they are influenced by the religious environmental witness. outlook of Buddhism-Shintoism and the associated culture. If Sometimes dialogue of cooperation and dialogue of reli­ theycome from a traditional African religion, theyare influenced gious experience are integrated and foster the dialogue of life. In by its values and outlook. Therefore all believers must necessar­ the Diocese of Kaolak in Senegal, especially during the 1980s, ily have an interior dialogue with their religious cultural roots in agricultural development projects brought together Muslims orderto clarify one'sChristianidentityandconsciouslyinculturate and Christians. There wereinterreligious,mixed groupsof young one's faith. This is a personal exercise that can be more easily peoplewhotook theirinspirationfrom the CatholicYouthMove­ done by those who have the maturity and ability to evaluate and ment and became part of it. During the formation meetings there discern. Interior dialogue may also apply to the community, that were always moments of focus on faith and on the experience of is, to an entire group. This form of dialogue is necessary for a God. In the first part, all shared their common faith. Then in the deeper understanding of the faith and its inculturation in a second part Christians and Muslims separated to go more in specific context. We are still only beginning to break ground in depth into their own specific aspects of faith. this field. Theological dialogue is important for understanding certain Every form of dialogue has cultural implications. There is no aspects of religious faith and for gaining mutual knowledge. It religion that has not been influenced by culture, and there is no can be fostered by interpersonaldiscussion amongbelieverswho traditional culture that is not touched and animated by religion. have developed mutual trust. It is the most effective form be­ There is, in fact, a Laotian Buddhism, a Cambodian Buddhism, a cause it is more discreet and does not oblige the participants to Sri Lankan Buddhism, and so forth. Each one of these is a take any social precautions, which can sometimes be very incon­ synthesis and a cohabitation of the Buddhist way with the local venient, especially with Muslim counterparts. It is the way in culture. Islam, which tries to spread the message of Mohammed which to reveal a living faith at a deeper level. I have had some togetherwitha unifying Arab culture, also has cultural peculiari­ very in-depth experiences in this field not only with Buddhists ties. We need only mention AfricanIslamwithits confraternities. but even with Muslims who are normally very reluctant to This is all the more true of traditional African religions, which express certain truths and experiences in public. pervade the ethnic cultures. Throughout all of this area there can It mayalso take place in formal meetings thatare more or less be no worthwhile interreligious dialogue that is not simulta­ public, between experts and authorities. It has a social impor­ neously intercultural dialogue and that does not take account of tance and impact. Expressions of the faith content are in line with the cultural dimension. It can be seen, therefore, that interreli­ what is publicly professed and is "politically correct," especially gious dialogue must inevitably be conducted in a particular where there is tension. Muslims are more attentive to this form of cultural context. dialogue, which they consider to have a political and witness Dialogue has to overcome many challenges. One of them is value. This type of dialogue has been promoted by the Pontifical thatit mustchange according to the situation. There are two clear Council for Interreligious Dialogue and by the World Council of examples in recent years. In Algeria and in the southern Philip­ Churches, and also by universities andby spontaneous groupsof pines, Christian-Muslim relations were excellent until the mid­ specialists. There have been some negative experiences in the 1980s. At that point the situation changed completely, for a history of official dialogue as, for example, in the Christian­ number of reasons. This means that the evolution of dialogue Islamic conference held in Tripoli in 1974. However, even this does not always occur at the same pace and that changes mustbe form of formal dialogue can take a humanly positive tum. It expected, usually linked with the political or social situation. enables people to meet. It fosters more open decisions by the Dialogue can become ecumenical, that is, it can be promoted authorities, as happened in Libya and elsewhere following the in agreement with the other Christian churches. This happens at Tripoli meeting. an upper level between the authorities of the Catholic Church Official dialogue among religious authorities has a symbolic and the World Council of Churches, who meet once each year. value and normally promotes other forms of dialogue. It is the The leaders of these communities have produced documents type of dialogue that is promoted, for example, by the pope's that provide common guidelines on the subjects of prayer and journeys abroad. It can sometimes take spectacular forms as for interreligious marriages. They also have organized interreli­ instance in Morocco in 1985, when the pope spoke to 80,000 gious meetings on an ecumenical basis. At the base level, this is young Muslims. More often it takes place at a local level, when less common and more difficult. leaders and representatives of the different religions visit one Systems are not suitable interlocutors in dialogue. Dialogue another, especially on the occasion of special events in the is with real persons. It requires constant personal formation to community. clarify one's own identity and to find ways of respecting, listen­ The various forms of dialogue are better expressed when ing to, and cooperating with others. Dialogue presupposes a there is internal or interior dialogue. Persons and communities are progressive spiritualitynourishedbypersonalvalues andasceti­ immersed in their own milieu and are influenced by it in under­ cism. Only then can methods of dialogue in mission be fruitful. Notes------­ 1. See Redemptoris missio, para. 28-29. 6. F. Gioia, Interreligious Dialogue. The Official Teaching of the Catholic 2. See Gaudium et spes, para. 92. Church (1963-1995) (Rome: Pontifical Council for Interreligious Dia­ 3. M. Zago, Dialogo come stilee metodo della missione: Studi e saggi su La logue, 1997). VitaConsacrata, ed. P. Vanzan and F. Volpi (Rome: CISM, 1997), pp. 7. William R. Burrows, Redemption and Dialogue: Reading "Redemptoris 61-84. Missio" and "Dialogue and Proclamation" (Maryknoll, N.Y.: Orbis 4. Redemptoris missio, para. 50. Books, 1994), with commentaries by M. Zago and J. Dupuis. 5. See ibid., para. 57.

July 1998 101