Interfaith Statement

ISKCON in Relation to People of Faith in God

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CONTENTS

ISKCON in Relation to People of Faith in God ��

Responses

John Borelli, National Conference of Catholic Bishops, USA ��

Marcus Braybrooke, Joint-President of the World Congress of Faiths ��

Gavin D’Costa, Senior Lecturer in Theology, in the Department of Theology & Religious Studies, University of Bristol, UK ��

Ulrich Dehn, Protestant Institute for World Views and Religions, Berlin

Michael Ipgrave, Secretary of the Churches’ Commission for Interfaith Relations, UK ��

Felix A. Machado, Pontifical Council for Interreligious Dialogue, Rome � ��

Brian Pearce, Director, Inter Faith Network, UK ��

Jacqueline Tabick, Vice Chair, World Congress of Faiths ��

Hans Ucko, World Council of Churches ��

Other Articles ��

ISKCON and Interfaith Dialogue ��

Kenneth Cracknell, Distinguished Professor-in-Residence at the Brite Divinity School, Texas Christian University, USA ��

About the Contributors ��

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ISKCON IN RELATION TO PEOPLE OF FAITH IN GOD Saunaka Rsi Dasa

This document serves as the first official statement by the International Society for Krishna Consciousness (ISKCON) concerning the Society’s relationship with other people of faith in God. It has been developed by the ISKCON Interfaith Commission and authorised by the GBC Executive Committee.

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ISKCON in Relation to People of Faith in God (contd...)

The process of development life, leads a life of faith. In this included broad consultation statement, however, we direct our with many respected devotees, concern specifically to those who eminent scholars and religious have faith in a personal divinity, representatives. by whatever name.

For ISKCON this statement ISKCON belongs to the represents an important step in Gaudiya Vaisnava sampradaya the path of social integration and (denomination or tradition), maturation. As ISKCON grows it is a mono theistic tradition broadening its membership base within Vedic or Hindu culture. and its influence, and therefore it Hindu culture is vast, and must also accept a more global the term Hinduism encom responsibility. ISKCON is the first passes numerous theologies, global Vaisnava movement and philosophies, religious traditions as such feels that it has a need and spiritual cultures. and a responsibility to ad-dress its relationship with other faith Thus, dialogue with Hindu communities. traditions has been difficult for many seeking such This statement will serve dialogue. There are no official ISKCON’s members by providing representatives of Hinduism, clear principles, guidelines and as the term Hinduism does not perspectives for relationships imply a single spiri tual tradition. with members of other faiths. For This statement therefore is non-ISKCON members it provides representative of Hindu culture a declaration of purpose and a and religion as it is manifest in significant basis for relationship. ISKCON, a Vedantic, monotheistic Vaisnava tradition. Our specific reference to ‘people of faith in God’ is based on recognition that everyone, whether adhering to spiritual or materialistic philosophies of

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PA RT 1 ISKCON’S INTERFAITH STATEMENT

1. In ISKCON we consider love of a Supreme personal God to be the highest form of religious expression, and we recognise and respect this expression in other theistic tra di tions.

We respect the spiritual worth of paths of genuine self- realisation and search for the Absolute Truth in which the concept of a personal Deity is not explicit. Other communities and organisations advocating humanitarian, ethical and moral standards are also valued as being beneficial to society.

2. ISKCON views dialogue between its members and people of other faiths as an opportunity to listen to others, to develop mutual understanding and mutual trust, and to share our commitment and faith with others, while respecting their commitment to their own faith.

3. ISKCON recognises that no one religion holds a monopoly on the truth, the revelation of God or our relationship with God.

4. ISKCON’s members are encouraged to be respectful to people of faith from other traditions and to see the need for people of different faiths to work together for the benefit of society as a whole and for the glorification of God.

5. ISKCON affirms the responsibility of each individual to develop his or her relationship with the Supreme Lord.

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PA RT 2 ISKCON’S MISSION

When A.C. Bhaktivedanta Swami Prabhupada (1896–1977), the founder and acarya of ISKCON, first registered ISKCON as a legal entity in New York in 1966, he stated that his primary aim for the movement was: ‘To systematically propagate spiritual knowledge to society at large and to educate all peoples in the techniques of spiritual life in order to check the imbalance of values in life and to achieve real unity and peace in the world.’2

In pursuance of this aim, members of the Hare Krsna movement value charity, non-violence, spiritual education, moral thought and action, devotion and service to God.

We further value qualities such as humility, tolerance, compassion, cleanliness, self-control, simplicity, steadiness, knowledge, honesty and personal integrity.

We value and respect the right to life of all other living beings, be they human, animal, aquatic or plant life. We value the environment and our natural resources as being God’s property, which we have a responsibility to respect and protect.

We recognise the institution of the family to be an essential element in maintaining social stability and promoting spiritual values. We consider respect for parents, teachers and government representatives important for maintaining a stable society. Respect and protection for elders, women, children, weak and dependent living beings, and persons dedicated to the welfare of others and to the service of God are also important elements in the development of a healthy and secure society.

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We understand that many spiritual, altruistic and humanely inspired people share these principles and values. We respect and value any tradition or culture trying to promote, maintain and develop such qualities and behaviour.

Srila Prabhupada’s mission is further elaborated in his pranama-mantra3, in which it is stated that he came to deliver the Western countries from godlessness. Bhaktivinoda Tha kura (1838–1914), a revered Vaisnava acarya, explained that the enemy is not other religions, but atheism.4 The mission of Srila Prabhupada and the sampradaya (or religious tradition) he represented, promotes both morality and practices that support the development of individual and social spirituality, but it raises a challenge to atheistic and materialistic principles and values.

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ISKCON: DIALOGUE AND MISSION

Some may feel that for a missionary movement, a dialogue with those who may not share the same spiritual or religious views may seem a contradiction in purpose. Gaudiya Vaisnava teachings, however, support dialogue and cooperation with other religious traditions as a means of mutual enrichment, through discovery of both the unique and universal virtues of the various theistic and ethical traditions.

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Historically, members of our and no nation or society can live tradition have been in contact in peace and prosperity without with members of other faith acceptance of this vital truth.’5 communities since the time of Caitanya Mahaprabhu (1486–1534), While cherishing our own spiritual although systematic attempts at culture and working to proclaim dialogue with other faiths began our faith in Krsna in Vrndavana, only with Bhaktivinoda Thakura. we consider it inappropriate and unbecoming for a Vaisnava Relationships of trust can to try and attract people to develop from sincere dialogue the worship of the Supreme by among people of faith. These denigrating, misrepresenting or relationships can inspire religious humiliating members of other people from all traditions to work faith communities. together to establish theistic conclusions that will lead to a God-conscious ethos in our modern world. Thus, dialogue and respectful working relationships with other faith communities are consistent with ISKCON’s mission and important for social harmony.

In the 1950s Srila Prabhupada confirmed this approach in an appeal to the leaders of In relation to this, Bhaktivinoda the world’s religions: ‘Hindus, Thakura has written: ‘But it is not Muslims, Christians, and the proper to constantly propagate members of the other sects the controversial superiority that have convincing faith in the of the teachers of one’s own authority of God must not sit idly country over those of another now and silently watch the rapid country although one may, nay growth of a Godless civilisation. one should, cherish such a belief There is the supreme will of God, in order to acquire steadiness in

9 ISKCON in Relation to People of Faith in God a faith of your own. But no good Thus, diversity is accepted, but can be affected to the world by not to the exclusion of unity. such quarrels.’6 Srila Prabhupada Religions do not have to become also discusses this in his purports homogeneous or merge together, in Srimad-Bhagavatam: ‘Another but they can develop respectful important point mentioned in this and practical relationships connection is anindaya [avoiding with one another. With this blasphemy] — we should not understanding, ISKCON does not criticise others’ methods of have a mission to proselytise religion ... A devotee, instead members of other faiths. of criticising such systems, will encourage the followers to stick 7 to their principles.’ ISKCON does see it as its mission to accept with open Vaisnavas strive to inspire and arms any sincere soul who enhance the relationship between declares a need for spiritual the Lord and His devotees. In this attempt, devotees meet others, shelter and guidance. There whose approach to the Supreme is a definite missionary spirit is different in their flavour of in Vaisnavism and Hinduism, worship, variegatedness in service but its practice is not and expression of love. governed by an exclusivist conversion model. During a public lecture in 1969, Srila Prabhupada stated, ‘Everyone should follow From a Gaudiya Vaisnava the particular traditions or perspective, we work not sampradaya, the regulative at ‘conversion’ but spiritual principles of your own religion. development. Therefore This is required as much as there ‘conversion’ is an individual are many different political experience, a personal spiritual parties, although everyone is journey, a journey that meant to serve one country’. transcends religious institution and sectarian affiliation. Conversion models that depend

10 ISKCON in Relation to People of Faith in God on exclusivist demands of affiliation may often do so without considering the Lord’s supremacy and independence.

Through dialogue, people of different faiths and traditions can work together to share principles and areas of concern.

Together they can then engage their individual spirituality in addressing such problems as war, violence, moral decline, crime, intoxication, poverty and hunger, social instability and environmental degradation. be faithful to the principles of our Through dialogue, theistic own traditions.8 people and those engaged in the pursuit of the Absolute Truth can Dialogue offers a challenge encourage one another to be of faith to devotees of every more true to their own practice. tradition. This challenge is a necessary and welcome part Many traditions prescribe the of spiritual life in a multi- disciplines of self-control, faith world. Such dialogue can sacrifice, austerity and charity help strengthen the faith and for developing spiritual character of individuals, the enlightenment but we all need integrity and vision of institutions encouragement and inspiration in and the support and appreciation our endeavours. of those who expect enlightened spiritual leadership. To fulfil the requests of our spiritual teachers and to provide Thus dialogue can lead to a good examples to society, we profound realisation of mission, in need to encourage one another to the broadest sense of the term.

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ISKCON: A THEOLOGICAL BASIS FOR DIALOGUE Vaisnava theology and the concept of religion

In common with many followers of Vedantic tradition, devotees of Krsna distinguish between Krsna consciousness, or pure love of God, and what is commonly understood as religion. In his introduction to Bhagavad-gita, Srila Prabhupada explains:

Sanatana-dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. ... The English word religion is a little different from sanatana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanatana-dharma refers to that activity which cannot be changed.9

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Vaisnavas regard Krsna consciousness, or sanatana-dharma, as non-sectarian, although those practising sanatana-dharma may individually attach themselves to specific religious traditions. Love of God is defined for Vaisnava devotees in Srimad-Bhagavatam (Bhagavata Purana) 1.2.6 10 and Bhakti-rasamrta-sindhu 1.1.1111. Srila Prabhupada also writes, ‘We do not advocate any sectarian religion. We are concerned to invoke our dormant love for God. Any method that helps us in reaching such a platform is welcome.’12 In his commentary on Rupa Gosvami’s Upadesamrta, Srila Prabhupada further elaborates:

In all parts of the world, however downtrodden human society may be, there is some system of religion ... When a religious system develops and turns into love of God, it is successful. (p. 44) 13

Vaisnavism therefore recognises the inherent spirituality of all living beings and their individual relationship with the Supreme Lord, known by many names. Vaisnavism maintains that each individual’s satisfaction is to be found in service to the Supreme, and ‘such devotional service must be unmotivated and uninterrupted to completely satisfy the self’ (Bhag. 1.2.6). Without such service, we seek enjoyment elsewhere and worship demigods, great persons, natural phenomena or idols, according to taste and circumstance.

The Lord consistently recognises and maintains His relationship with the individual soul and recognises our attempts to know and understand Him, even though imperfectly or improperly performed. Krsna asks the individual soul, ‘Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear’ (Bg. 18.66). Therefore, He emphasises that a personal exchange between Himself and the individual soul is superior to any institutional or sectarian claim to His favour.

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VAISNAVA THEOLOGY AND A BASIS FOR DIALOGUE

Caitanya Mahaprabhu left only eight written verses, called Sri Sri Siksastaka. The third of these verses reads:

One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others, can very easily always chant the holy name of the Lord.14

This verse leaves no doubt about progressive stages in the the standard of humility, respect development of spiritual and devotion expected from a relationships: neophyte Vaisnava who is surrendering to (kanistha), mature (madhyama) Lord Krsna with a pure heart. and advanced (uttama). The The term ‘offering all respect to Bhagavatam presents these everyone’ can, of course, apply developments as a universal directly to people of other faiths. phenomenon to be seen among It is incumbent on devotees of the devotees of every religious Lord to offer all respect especially tradition. to people sincerely trying to love and serve God. The neophyte usually expresses the sentiments of fanaticism Such respect, tolerance and and exclusivism. The neophyte humility form the basis of does not know how to behave in proper Vaisnava relationships. the assembly of devotees. He or The Eleventh Canto of Srimad- she cannot correctly distinguish Bhagavatam describes three between a devotee and a non-

14 ISKCON in Relation to People of Faith in God devotee15 and cannot be effective necessary for sincere and trusting in dialogue, regardless of the relationships with members of tradition to which he or she other faith communities. belongs. Srila Prabhupada warns, ‘but if someone is a dogmatic and The advanced stage of faith, a blind follower then avoid to the uttama platform, brings discuss [sic] with him.’16 transcendental realisation. The advanced devotee sees all living The mature devotee, very beings as eternal servants of much concerned with proper Krsna and treats them as such. relationships,17 can recognise devotees of God by their qualities He or she will have no interest and sentiment; he does not judge in sectarian designations of them by religious affiliation.18 race, caste, sex or religion and Where devotion is manifest, he or will renounce all worldly and she recognises a devotee. materialistic association, in favour of associating with those The mature devotee will recognise dedicated to pure devotional devotion to God by the presence service to the Supreme of any of the nine devotional Personality of Godhead. processes outlined by the Vaisnava authority Prahlada Vaisnavism recognises that Maharaja.19 spiritual or religious life essentially pertains to a personal Srila Prabhupada has stated and individual relationship that although two of these between an eternal individual nine processes, namely hearing soul and the eternal Supreme spiritual sound (sravanam) Soul. and chanting the name of God (kirtanam), are specifically Though a devotee performs recommended as the most various services that may please effective methods of spiritual the Lord, the Supreme Lord practice for this age, each of the grants spiritual realisation and nine remains effective in every pure devotional love by His own age. When mature, a devotee sweet will. Thus, adherents of develops the mature vision Vaisnavism reject the idea that

15 ISKCON in Relation to People of Faith in God any one religion or organisation God, is free to enter into loving can hold a monopoly on the exchanges with whomsoever truth or a relationship that is He wishes, without considering governed solely by the Lord. colour, caste or creed. Vaisnavas accept that Krsna,

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PART 4 - PRINCIPLES AND GUIDELINES FOR APPROACHING PEOPLE WITH FAITH IN GOD

Principles

The following principles will help members of ISKCON in approaching members of other faith communities. The principles are given here in a condensed form and require careful consideration.

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1. Humility. Our tradition establishes that this is the key to building spiritual relationships. It is also the principle quality of a Vaisnava.

2. The unlimited nature of Krsna. The Absolute Truth is universal. No individual or organisation has a monopoly on the Lord. He reveals himself wherever, whenever, however and to whoever He pleases.

3. Honesty. Always be honest and truthful. This is the basis for trust in successful relationships.

4. Respect. Always remain respectful, even if you do not receive the same respect in return. Lord Caitanya has said, ‘amanina manadena’: one should be ready to offer all respects to others, without expecting any respect for oneself.

5. Tolerance. When you interact with people who are disrespectful or insensitive toward our tradition and culture, perhaps because they have made uninformed assumptions about us, you will have to be tolerant, explain yourself politely, and forgive their misunderstandings.

6. Consideration of time, place and circumstance. Use your common sense and discretion to develop relationships. Be sensitive to your partner in dialogue or your audience.

7. Mutual understanding. Be prepared to listen to others, to understand their language, assumptions, culture and values. Therefore, do not judge others’ practice by our ideals.

8. Personal realisation. We must sincerely cultivate our own spiritual realisations in Krsna consciousness if we are to effectively represent the sankirtana movement.20 Try to speak from personal example and realisation. Sharing will be more effective if it comes from personal realisation.

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9. Personal relationships. The Vaisnava tradition rests on sincere personal relationships. We can live without the philosophy, the ritual and the institution, but we cannot live without our loving and serving relationship with Krsna and His devotees.

10. Good behaviour. Srila Prabhupada writes, ‘A devotee’s behaviour establishes the true purpose of religious principles’.21

GUIDELINES FOR APPROACHING MEMBERS OF OTHER FAITHS

• The main aim is to form genuine friendly relationships that promote understanding between ourselves and members of other religions.

• Listen to and value presentations by members of other faiths with respect.

• Give members of other faiths the opportunity to freely express their sincerely held beliefs and convictions.

• Allow members of other faiths to define themselves in their own language and own culture without imposing definitions upon them, thus avoiding to compare their practice with our ideals.

• Respect the choice of diet, dress, rituals and etiquette of others.

• Recognise that we can all fall short of the ideals of our respective traditions.

• Do not misrepresent or disparage the beliefs or religious practices of others. If you want to understand their beliefs, enquire politely and humbly.

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• Respect that others have a commitment to their chosen faith as we do to ours.

• Be honest and straightforward about your intentions. This will be appreciated by those you meet.

• Be sensitive and courteous to all you meet, even if you do not get a chance to interact on a deeper level.

• Respect the right of others to disagree and their desire to be left alone.

• There is never a need to compromise our philosophy or values.

• When in dialogue with religious people, you do not have to feel the need to convert them.

• You will meet fundamentalist religionists and atheistic scholars. Offer them due respect and move on. Sincere dialogue on spiritual matters will not be possible with them.

• Do not be afraid to answer a question with ‘I don’t know’. Honesty is better than speculation.

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APPENDIX THE SEVEN PURPOSES OF ISKCON

1. To systematically propagate spiritual knowledge to society at large and to educate all people in the techniques of spiritual life in order to check the imbalance of values in life and to achieve real unity and peace in the world.

2. To propagate a consciousness of Krsna (God), as it is revealed in the great scriptures of India, Bhagavad-gita and Srimad- Bhagavatam.

3. To bring the members of the Society together with each other and nearer to Krsna, the prime entity, thus developing the idea within the members and humanity at large, that each soul is part and parcel of the quality of Godhead (Krsna).

4. To teach and encourage the sankirtana movement (congregational chanting of the holy name of God), as revealed in the teachings of Lord Sri Caitanya Mahaprabhu.

5. To erect for the members and for society at large a holy place of transcendental pastimes dedicated to the personality of Krsna.

6. To bring the members closer together for the purpose of teaching a simpler, more natural way of life.

7. With a view towards achieving the aforementioned purposes, to publish and distribute periodicals, magazines, books and other writings.

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NOTES

1 Some of the consultants involved included: Prof. Frank Clooney, Prof. Kenneth Cracknell, Hrda ya nanda Dasa Goswami, Mukunda Goswami, Tamala Krsna Goswami, Prof. Klaus Klostermaier, Dr. Julius Lipner, Saunaka Rsi Dasa , Prof. John Saliba, Prof. Larry Shinn and Ravindra Svarupa Dasa.

2. The seven purposes of ISKCON, as penned by Srila Prabhupada, are reproduced in full in the ap -pendix.

3. A pranama-mantra is a mantra (prayer) of respect and glorification. It is traditional for disciples of a spiritual teacher or holy person to chant a pranama-mantra specifically composed for his glorification. The second of Srila Prabhupada’s pranama-mantras offers the following praises:

‘I offer respectful obeisances to you, the servant of Sarasvati Goswami [the spiritual master of Srila Prabhupada], who are preaching the message of Lord Caitanya and who are delivering the Western countries of voidism and impersonalism.’

4. Thakura, Bhaktivinoda, Shri Chaitanya Shikshamritam, Madras, India: Sree Gaudiya Math, 1983, p. 9.

5. Thakura, Bhaktivinoda, Light of the Bhagavat, Madras, India: Sree Gaudiya Math, 1983, p. 20.

6. Thakura, Bhaktivinoda, Shri Chaitanya-Shikshamritam, p. 7.

7. Bhaktivedanta Swami, A.C., Srimad-Bhagavatam, Los Angeles: The Bhaktivedanta Book Trust, 4.22.24, purp.

8. In this connection, Srila Prabhupada has written, ‘It doesn’t matter which set of religious principles one follows: the only injunction is that one must follow them strictly ... Whether one is a Hindu, a Mohammedan or a Christian, one should follow one’s own religious principles.’ Bhag. 5.26.15, purp.

9. Bhaktivedanta Swami, A.C., Bhagavad-gita As It Is, Los Angeles: The Bhaktivedanta Book Trust, 1987, p.18, also see pp. 19–20.

10. ‘The supreme and eternal occupation [para-dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.’

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11. ‘When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krsna favorably, as Krsna desires.’

12. Letter to Rupanuga Dasa, 3 June 1968.

13. To understand this development of religion, both individually and collectively, one may study Vaisnava philosophy in terms of the Karma, Jnana and Bhakti paradigm. The fundamentals of this perspective are well presented by Ravindra Svarupa Dasa, in his article ‘Religion and Religions’, ISKCON Communications Journal, 1993.

14. Sri Sri Siksastaka, verse 3., Sri Caitanya-caritamrta, Antya-lila 20.21.

15. Bhag. 11.2.47, purp.

16. Letter to Tosana Krsna Dasa, 23 June 1970.

17. Bhag. 11.2.46.

18. To illustrate this point, Srila Prabhupada has observed that, ‘There is no difference between a pure Christian and a sincere devotee of Krsna.’ Room Conversation, Bombay, 5 April 1977.

19. Bhag. 7.5.23–24.

20. Srila Prabhupada has explained what is meant by realisation. ‘Personal realization does not mean that one should, out of vanity, attempt to show one’s own learning by trying to surpass the previous acarya. He must have full confidence in the previous acaryas and at the same time he must realize the subject matter so nicely that he can present the matter for the particular circumstance in a suitable manner.’ (Bhag. 1.4.1, purp.)

Srila Prabhupada has also outlined the basic knowledge a preacher must have to convey his or her message. One must understand that the Lord is ‘... the Supreme enjoyer, that He is the proprietor of everything, and that He is the best well- wisher and friend to everyone.’ (Bhag. 7. 6. 24 purp.)

Bhaktivedanta Swami, A.C., Sri Caitanya-caritamrta, Madhya-lila 17.195, Los Angeles: The Bhaktivedanta Book Trust, 1990.

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RESPONSES

JOHN BORELLI The value of a statement of purpose

A statement of mission is offers reassurances of good a valuable document. To intentions and respectful actions accompany their many gestures on the part of ISKCON members of goodwill in the arena of and presents goals similar to inter-religious relations, ISKCON those of other religious groups members can now present to for relating to all members of their partners in dialogue the society. document, ‘ISKCON in Relation to People of Faith in God’. ISKCON defines itself as a Vedantic, monotheistic Vaisnava Those of us who meet ISKCON tradition and a missionary members in our work, ministry movement seeking to spread love and everyday lives are grateful of God. Thus, its membership to Saunaka Rsi Dasa, the ISKCON must grapple with the uncertain Interfaith Commission and the relationship between mission GBC Executive Committee for and dialogue – a problem that developing and issuing this first Christians, Muslims and others official statement concerning the must also face. Society’s relationship with other people of faith in God. The text observes candidly: ‘Some may feel that for a missionary Readers seeking clear statements movement, a dialogue with those of definition and purpose for who may not share the same ISKCON, and those members spiritual or religious views may of the Society engaged in inter- seem a contradiction in purpose.’ religious relations, dialogue That the two seem contradictory and cooperation, will not be is only part of the issue. Some disappointed. The document may feel that missionary activity

24 ISKCON in Relation to People of Faith in God overshadows any outreach to people of different faiths can peoples of other faiths. Indeed, in share principles and address certain regions of the world today areas of common concern, including India, religious leaders engage together in the pursuit confront Christians with the of truth and encourage one suggestion that any widespread another in their spiritual desire for inter-religious dialogue practices, as an outgrowth is nothing but a disguised of their mission; and, on the programme for missionary other, state that its members activity. will accept with open arms any sincere soul that declares a need ISKCON members may experience for their spiritual shelter and similar reactions. History, the guidance, conversion being part mistakes of the past, and the of a personal spiritual journey. untrue impressions people Mission and dialogue appear to have of our religious traditions be distinct, yet related, aspects of need to be addressed, and this a single overriding purpose, which statement is an important step ISKCON designates as spiritual for ISKCON. Many Christians development; however, these will feel a kindred spirit with explanations do not bring an end ISKCON’s explanation of how to discussion. bearing witness to the love of God in the world implies openly In fact, how religious communities and respectfully entering inter- live these distinctions between religious relationships. conversion and spiritual development, and mission and The strength of ISKCON’s position dialogue, seems to lead to on the relationship between considerable comment and even mission and dialogue lies in the disputation. distinction between conversion as an individual experience, and Our explanations may never spiritual development as the seem completely satisfying, overall purpose for all activities. even to ourselves, as we stumble with heavily laden words such Thus, on the one hand, ISKCON as ‘proselytise’ and ‘conversion’. can say that through dialogue We try to flee the negative

25 ISKCON in Relation to People of Faith in God connotations of expressions like spiritual education and ‘religious institution’ or ‘sectarian personal integrity. In practising affiliation’, and attempt to set these virtues in dialogue and ourselves apart from failures relationship with people of other and shortcomings, the exclusivist faiths, the members of ISKCON demands or narrow-mindedness are confident that they and their of other people, times or places. partners will strengthen in faith, that the integrity and vision of The reason we never quite seem their institutions will benefit and to state our purpose once and they will be spiritually enriched, for all is because inter religious leading to a profound realisation relations are actually the of mission. encounter of peoples of faith. In addition, they will continue Religions do not dialogue; people to raise a challenge to those dialogue. Religions are not the who espouse atheistic and partners of joint actions; people materialistic principles and constitute the relationship. values. These are insightful Religious persons mediate to observations that many others one another their practices and have concluded based on their beliefs. experience of inter-religious dialogue. Every inter-religious encounter takes on the character of the There are certain actions that people listening and speaking in according to the statement are it, and so our principles, which inappropriate or unbecoming — ground our mission and witness in actions that do not witness the the world, can also be expressed love of God in the world, such as and heard by one another denigrating, misrepresenting or differently in each particular humiliating members of other relationship. faith communities.

Thus, ISKCON’s statement The statement quotes Srila reiterates the importance of Prabhupada, who urged his charity, non-violence, humility, students not to criticise others’ compassion, respect, honesty, methods of religion. By following

26 ISKCON in Relation to People of Faith in God this advice, trust and friendship Diversity and unity have different have an opportunity to take root meanings in the context of so that the larger purposes of inter-religious relations. When inter-religious dialogue can be ISKCON’s statement says, ‘Thus achieved — spiritual knowledge, diversity is accepted, but not moral thought and action, to exclusion of unity’, it is not devotion and service to God. suggesting the goal is to merge all religions into one. As the discussion becomes more and more profound, and as That would be a the friendship deepens among misrepresentation of inter- the partners in dialogue, the religious relations, which does not opportunity for candid studies of mean that one must compromise each others’ methods will present one’s fundamental mental beliefs. itself. Anyone who has engaged in inter-religious dialogue knows Christians make a distinction that there is no compromise nor between ecumenism and inter- is there a desire to merge all religious relations. Ecumenism religions into one. is the widespread effort among Christians to heal the divisions The unity about which ISKCON’s that exist among them. statement speaks and which ISKCON’s members join others They believe that full and in promoting, is none other than complete unity, expressed in that human unity that is the basis numerous ways and ultimately for confidence in relations. We for the sake of the message of see ourselves in one another and the Gospel, is the will of Christ. recognise the enormous potential The topic of diversity is addressed of every person. in particular ways by Christians in the context of their efforts ISKCON is to be commended to overcome disunity, restore for this statement and its unity, and appreciate the gifts of clarifications, guidelines, various Christian communities. purposes and other dimensions.

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MARCUS BRAYBROOKE God’s love has no limit

Father Murray Rogers, a pioneer discussion among Hindus — of Christian-Hindu dialogue, told perhaps because many Hindus, me when I visited his ashram in as I was told when I first visited India more than thirty years ago, India more than thirty years that the ‘external’ dialogue has ago, believe that all religions to be matched by an ‘internal’ are the same, or at least paths dialogue. In ‘external’ dialogue up the same mountain. If that you learn about the faith of is the case, differences are others and share your own, only superficial and there is no whereas in ‘internal’ dialogue you urgency for dialogue, because reflect on what you have learned questions of truth are not at in communion with the Lord. stake. ISKCON, however, regards ‘love of a Supreme personal God’ How does the faith of the other to be the highest form of religious compare with your own faith? expression. Where is there disagreement? Where does it correct your own Whilst respectful of other misunderstanding? This ‘internal’ positions, once you recognise dialogue is also a necessary task one way as ‘the highest form of for a faith community. Do others religious expression’, you have the have a genuine experience of the possibility of disagreement and Divine? If so, can one claim for also of dialogue about the truth. one’s own faith a monopoly of the truth? The ISKCON document, ‘ISKCON in Relation to People of Faith in In recent years, there has been God’ is, therefore, a valuable and considerable discussion among important document. Christians about the theological basis for dialogue — perhaps It is first of all an internal because many Christians want reflection of the ISKCON to move away from an exclusive community and, as it says, will position. There has been less provide members with ‘clear

28 ISKCON in Relation to People of Faith in God principles, guidelines and puzzle to any new believer why perspectives for relationships the amazing truth that he or she with members of other faith has discovered is not equally communities’. It is also a apparent to everyone else. significant document to members of other faiths who participate The early Christians could not in dialogue with members of understand why the good news ISKCON. of Jesus was not as self-evident to others as it was to them. They There are many motivations for, felt that they had been specially and approaches to, dialogue and chosen to receive ‘the secret of it is helpful when participants the kingdom of God’ (Mark 4,11). clarify their approach as this ISKCON document does. They felt that others, who rejected their message, were This is particularly the case as, blind, wilfully disobedient, wicked initially at least, ISKCON was seen or even ‘children of the devil’. as a proselytising body keen to The ISKCON statement refers recruit new members. to a passage in the Srimad- Bhagavatam that says the Part Two of the document neophyte — or new believer — addresses the issue of ‘Dialogue usually expresses the sentiments and Mission’. When A.C. of fanaticism and exclusivism. Bhaktivedanta first registered ISKCON, he said its primary aim The new truth is so amazing that was ‘to systematically propagate everything else must be wrong. spiritual knowledge to society at The mature devotee, however, large’. recognises other devotees by the quality of their lives. He or she It is clear that he did not claim does not judge them by religious a monopoly on the truth. It affiliation. is good, however, that this is now made clear in an official This liberating discovery can, statement as some of his first however, be difficult if one’s followers may not have had this fellow believers are still at an breadth of vision. Indeed, it is a immature and exclusive stage of

29 ISKCON in Relation to People of Faith in God discipleship. Wesley Ariarajah, welcoming to those who do. It who did much to develop the recognises the need for people of dialogue programme of the faith to work together for a better World Council of Churches, tells world. in his new book Not Without My Neighbour1, which arrived The Srimad-Bhagavatam also in the same post as the ISKCON recognises a third stage. ‘The Communications Journal, of his advanced devotee sees all living childhood in Sri Lanka, where beings as eternal servants of he grew up with devout Hindu Krsna and treats them as such. neighbours. ‘I was aware ... that He or she will have no interest in their prayer life was for them sectarian designations of race, profoundly meaningful. caste, sex or religion.’

Perhaps what impressed me This was the awareness of Francis most was that their prayer Young husband, who founded the life appeared to bear fruits.’ World Congress of Faiths, and Yet he had to listen to ‘hard- of many of its leading members. nosed’ gospel — preachers I doubt, however, whether it who described Hindus as ‘idol- can be the position of a faith worshippers’ bound for hell, community, which, insofar as it while Christians were destined for is organised, seeks to develop its heaven. ‘It was inconceivable to own institutional life. me; it was clearly unfair. This is why, perhaps, although I wouldn’t want to be in heaven some great religious leaders where our neighbours were not.’ recognise this advanced stage, Meeting in friendship with sincere religions as such — and indeed members of other faiths shatters many interfaith organisations an exclusive theology. — operate at the second stage. That is a great advance on the The ISKCON statement affirms immaturity that has so often a mature relationship to people characterised relationships of other faiths. It is respectful between religions. of those who do not share belief in a supreme personal God, and

30 ISKCON in Relation to People of Faith in God

Most of us need a faith Bibliography community by which we are nourished and to which we Ariarajah, S. Wesley. Not Without contribute. Yet we also need to My Neighbour: Issues in Interfaith be disturbed by the advanced Relations. Risk, World Council of devotees who remind us that Churches, 1999. God is free to enter into loving exchanges with whomsoever He wishes.

GAVIN D’COSTA

I am honoured at being invited quite a triumph. It can only be to respond to this important welcomed in helping to clarify landmark document. As a Roman some of the issues involved in Catholic concerned with inter- understanding Hinduism and religious relations I welcome and inter-religious dialogue. Second, admire this statement. It is simple, it is also important in indicating lucid, moving and theologically the sociological significance of convincing, and seems to make Gaudiya-Vaisnava Hinduism, in explicit much that I have already the West and internationally. experienced and respected in Saunaka Rsi Dasa says, in his members of ISKCON. introduction to the statement, that it reflects a ‘more global Historically, the statement is responsibility’, and this is to important for two particular be welcomed, for the relation reasons. ‘Hinduism’ is such a between religions is vital to the broad label encompassing a future of our planet. very complex phenomenon, so that to have a statement that What I found particularly has been institutionally agreed commendable about the as representing one segment statement is the clear theological of this vast religious tradition is underpinning of the views

31 ISKCON in Relation to People of Faith in God advanced. They come in part 3, This is a failing, for it does but are the rationale for parts 1 not provide a rationale for the and 2, and lead very naturally to affirmation given to those from part 4. Part 3, then, is the most non-theistic traditions and non- important section by which to religious traditions stated in judge the coherence and integrity the opening paragraph. (part of the rest of the document. 1, (1), p.1) This also underscores the slight ambiguity present in It provides a powerful rationale the document: it says it deals for the distinction between with those who have faith in a ‘pure love of God, and what is personal divinity (p. 1), and yet commonly understood as religion’ it then continuously deals with (p. 4). these further two categories (nontheistic religions and This distinction thereby allows for humanism). a fundamental unity of persons in their devotion to a personal deity, I think it is important to address be they Christian, Jewish, Hindu non-theistic and non-religious or Muslim. movements, but then one has to do this more carefully in the This authentic devotion is light of the Vaisnava tradition and recognised ‘by the presence clarify the conceptual differences of any of the nine devotional between theistic traditions processes outlined by the explicitly involved in devotion to Vaisnava authority, Prahlada God (which is the only linking Maharaja’ (p. 5). In effect, the point provided in part 3) and document develops the ancient those not involved in devotion to tradition to apply it to modern a personal deity at all — even if problems and questions. they are involved in good works and seek to do follow the truth as The two most recommended they see it. processes of the nine are hearing spiritual sound and chanting For example, nowhere in part the name of God, but we are not 3 do we find a justification told of the other seven in this of why: ‘Other communities document. and organisations advocating

32 ISKCON in Relation to People of Faith in God humanitarian, ethical and moral materialistic’ traditions (p. 2) for standards are also valued as they, apparently, are the most being beneficial to society’ challenged by Gaudiya-Vaisnava (p.1). From a Vaisnava point of Hinduism. While this may be view, devotional relationship true, it seems to me that a more to God and cultivation of God historical orientation to the consciousness is the proper question might show that many prerequisite to ethics and right (theistic) religions have as bad, or action. However, the document worse, records than atheistic and seems to overturn this element materialist traditions. in the tradition, and this requires more careful justification than is The point is that if Gaudiya- given. Vaisnava Hinduism’s mission is to challenge the godlessness of The spirit of respect, dignity society, it should not assume a and openness pervades this priori that godlessness is to be document, both in style and found outside of religions. content. It clearly indicates that Gaudiya Vaisnava Hinduism takes What is required is a more other (theistic) religions seriously differentiated analysis of and does not dismiss them. It ‘religions’. As an aside, I should acknowledges that it has much say that this is also a weakness to learn from them, and, if they in the major Roman Catholic are willing to listen, much to offer. document on relations between It indicates that this willingness religions (1965: Nostra Aetate). to learn does not in the least I want to end with a question. mitigate against the missionary Part 4 deals with principles nature of Gaudiya-Vaisnava and guidelines. These are very Hinduism. attractive, realistic and helpful. This makes the document credible There is one point in both the and indicates its clear roots principles and guidelines that do and commitment as well as its not make sense to me in the light openness. In Part 2, however, the of Gaudiya-Vaisnava theology. mission seems to be exclusively ‘Be prepared to listen to others, directed towards ’atheistic and to understand their language,

33 ISKCON in Relation to People of Faith in God assumptions, culture and values. Why make these latter claims Therefore, do not judge others’ and then in the last part of practice by our ideals’ (p. 6, the document say that such principle 7). ‘Allow members of claims should not be made? It is other faiths to define themselves important to be respectful and in their own language and attentive to others, but not at own culture without imposing the cost of being attentive to the definitions upon them, thus truth. avoiding comparing their practice with our ideals.’ (p. 7, guideline 4). These questions are raised out of respect and are, I hope, intra- It is absolutely right to try and systematic questions. That is, understand the ‘others’ in their they arise from the internal logic own terms, but it makes no of the document and are not sense to then suspend a critical posed from a specifically Roman judgement especially if one is a Catholic point of view. From a Gaudiya-Vaisnava Hindu (at least Roman Catholic point of view, in my own reading!). I think the two main difficulties with the document are first, the In Part 3, it makes it clear that relativisation of ’religion’ and there are nine devotional the historical process of ‘true processes that measure the devotion’ that seems to transcend presence of true devotion, ‘religion’. and this is therefore making judgements about others on one’s In this respect, the questions have own criteria. some analogy with the debate between liberal Protestantism Furthermore, there are huge and Roman Catholicism. Second, judgements made upon others there is a commendation of love based on Gaudiya Vaisnava and devotion without specific principles such as: the poverty reference to the meaning of of materialism and atheism; suffering and redeeming love, as and that ‘no one religion holds found in the cross of Christ. a monopoly on the truth’ (p. 2) — presumably even if they think This would require a more they do. differentiated accounting of the

34 ISKCON in Relation to People of Faith in God meaning of ‘love’ and ‘devotion’. Christians — which is precisely In many respects both ‘difficulties’ what the document demands and, are matters that call for more most importantly, facilitates. For serious dialogue between this, Christians should be most Gaudiya-Vaisnava Hinduism and grateful.

ULRICH DEHN

For some years now, having been ISKCON has advanced into a new in contact with the International stage of opening itself up with Society for Krishna Consciousness this paper by Saunaka Rsi Dasa. (ISKCON), particularly with its The paper clarifies ISKCON’s Berlin chapter, it has been of relation to people of faith in God, interest to me to observe and including a concise ‘Statement experience a process of opening on Relating with People of Faith to honest communication. in God’, and supplies theological arguments, mostly from the ISKCON, in sharp contrast to writings of Srila Prabhupada. My some other movements, has been comments shall focus on a couple ready to dig into its own past and of points. identify dark points, expose them to the greater public and bear When ISKCON expresses that the consequences in legal and other approaches to God, personal regards. other ways of faith, need to be recognised and respected as On top of that, the departure bearing spiritual worth, ongoing of Harikesa Swami in 1998 threw encounters are encouraged. ISKCON into unprecedented dynamics close to the danger of This is emphasised in Part One of a major split. This certainly must the Statement regarding a broad have been a painful process. range of potential partners in dialogue, not necessarily religious

35 ISKCON in Relation to People of Faith in God movements. When, in Part Three, I see the preparedness to this it is stated that no one religion attitude in the following (from holds a monopoly on the truth, the ‘Guidelines for Approaching this is an insight that could well Members of Other Faiths’): ‘Give be written into the diary of some members of other faiths the Christians. Anyway, we will have opportunity to freely express to see the concrete encounters their sincerely held beliefs and and have verified statements in convictions. daily life! Allow members of other faiths The respect towards people to define themselves in their of other faiths (mentioned in own language and own culture Part Four) also includes the without imposing definitions upon recognition that other faiths are them, thus avoiding comparing such and not just shades of Krsna their practice with our ideals.’ consciousness, as was suggested This, in my understanding, by the Rettershof talks (Christ, expresses a clear progress from Krischto, Krsna). former positions.

Identifications of Christ with Moreover, there is a need to Krsna, or other forms of clarify ISKCON’s position within embracement, will not be Vedic and Hindu culture. The accepted by (most) Christian paper stresses the Gaudiya counterparts (certainly not by Vaisnava sampradaya tradition, a the author of this article), and monotheistic one, and will have to will have to give way to realistic update its arguments towards the dialogues and exchanges on Advaita Vedanta. various theological issues, which will result in fruitful revelations It needs to clarify whether of differences and commonalities. the previous polemic by Srila Exchanges like these are possible, Prabhupada regarding Vedanta as the Wiesbaden conference monism is still valid or not. In case of January 1994 has shown. The there is still a critical line, the decisive differences of the various first partner for ‘inter-religious religious traditions need to be dialogue’ might be a Vedantic named and affirmed. theologian. What kind of God do

36 ISKCON in Relation to People of Faith in God we encounter in ISKCON? Isn’t In the encounter, it will always Krsna consciousness very close to be a moving element to Advaitic atman-brahman ideas? question each other as to how These are questions that I will be far transparency, democratic looking for in future encounters structures, the individual freedom offered by Saunaka Rsi Dasa. of every single devotee, the right to come and leave again etc. are ISKCON stresses in its ‘Seven respected. This is a vice-versa Purposes’ as well as in the demand, a challenge to the Statement ‘the aim to cooperate Christian partner as well. to the benefit of society at large’. This aim can only be welcomed. It is part of every religious Yet there are quite a few steps to identity to affirm its respective be taken towards that purpose. faith and creed, often to the extent of claiming absoluteness The compatibility of social visions (not to be confused with needs to be clarified, the degree monopoly). to which ISKCON is prepared to leave behind Indian social In encounters we will be concepts such as varnasrama challenged to recognise our ideas of a stratified society respective absoluteness claims. will have to be the subject of Some may consider this a dialogue. contradiction in itself. It is not. It is the way, perhaps the only Christian ethics basically accept reasonable way, religious people the equal rights of all human meet. In Saunaka Rsi’s paper I see beings and the right to self- a step towards acceptance of this determination that are laid down way. in the German constitution. Dialogue with ISKCON in the The encounter shall be open for context of a Western society will many clarifications. Still there ask for an affirmation of these are sceptical voices claiming that values (as a matter of fact, the ISKCON, like the famous Janus, Indian constitution offers basically has two faces — the smiling face the same ethical standards as in dialogues with their external Western nations do!). partners, and the strange,

37 ISKCON in Relation to People of Faith in God repressive face towards its own one of them — are longing for members — preaching wine to an honest dialogue and honest the dialoguing world and water to partners. The paper in question their devotees. gives me hope that this is what ISKCON wants too. Those who support a constructive encounter with ISKCON — I am

MICHAEL IPGRAVE

I have to confess that my Lying behind the text there is first reaction on reading this clearly the accumulated wisdom document was a rather unworthy gained through a broad process one: a feeling of envy. There is, as of consultation, a wisdom that far as I am aware, no generally will continue to grow as ISKCON agreed statement in the Christian members put into practice the tradition corresponding to recommendations here, and this document, but it would be further reflect on the patterns enormously helpful if there were, of insight that emerge from their for two reasons. encounters.

Firstly, ‘ISKCON in Relation to In other words, while this is an People of Faith in God’ surely official statement of the Society, does fulfil the objective, described it also seems to me to that it by Saunaka Rsi Dasa, of ‘providing has the potential to function clear principles, guidelines and very much as a living text, part perspectives for relationships of a continuing process in which with members of other faiths’. experience and reflection are It does so as an authorised text, intertwined. setting out a practically oriented path for devotees to follow in This suggests to me a concern their interfaith relations. with orthopraxis — a term much used in modern Christian

38 ISKCON in Relation to People of Faith in God theology — ‘right action’ in the People of Faith in God’ that I can way we express our faith. recognise as convergent with my own Christian understanding A second reason for valuing this of religious plurality, and with document so highly is that it the guidelines to which, as a also grounds this orthopraxis Christian, I would aspire to in in a serious orthodoxy, ‘right interfaith meeting and dialogue. belief’ about the way in which Of course, there is always a God may be apprehended in the danger here of making an easy Vaisnava tradition. Over the last but misleading assumption: few decades, there has been a namely, that words taken from serious Christian effort to find an the Vaisnava tradition are being adequate theological grounding used in the same way that they for our practice of dialogue, would be in a Christian discourse. yet Christian diversity and the complexities of our history are We need to be aware, for such that there is no agreed text example, that all of us fill out the to which we could point. meaning of such expressions as ‘mission’, ‘spirituality’, ‘worship’ In fact, it is interesting to observe with references taken from our that the most influential of all own religious paths. Christian documents in this regard is now more than 30 years Even more centrally important old: The Second Vatican Council’s terms like ‘personal God’ declaration Nostra Aetate, calling or ‘religious faith’ may be for Christian ‘discussion and interpreted by Christians and collaboration with members of Vaisnavas in subtly different ways. other religions’ was issued in 1965. Nevertheless, with these cautions in mind, I am convinced from Given then that this seems a reading this Vaisnava statement valuable document for ISKCON that its theological vocabulary to have produced from a has enough resonance with Vaisnava perspective, how as a ours to enable a serious shared Christian do I respond to what conversation. I read here? Certainly, there is much in ‘ISKCON in Relation to

39 ISKCON in Relation to People of Faith in God

I want to briefly trace, through understanding of personality in the document’s four parts, some relation to a Trinitarian account common concerns, as well as of God has always been a matter some outstanding questions. of some debate. Christian spirituality, which emphasises Part One: the love of God, therefore, would seem to fall into the ‘recognising The actual statement on ‘Relating and respecting’ group. with People of Faith in God’, underlines the centrality for In this sense, we could say that ISKCON of ‘love of a Supreme Christians are closer to Vaisnavas personal God’, and on the basis than to followers of non-theistic of this extends a generous paths. At the same time, most recognition and respect for ‘other Christians would also want to theistic traditions’ where that love affirm respect for Buddhists, is to be found. non-theistic Hindus, and other religiously committed people At the same time, there is an who do not share a theistic acknowledgement of other perspective. religious paths and of the contributions of all people What we seem to be facing here of good will. I was interested is the difficult question of how to here to think further about the emphasise our closeness to some finely crafted language in which patterns of spirituality without the statement describes three devaluing others. This challenge successive levels of response: also faced the Fathers of the ‘recognising and respecting’ Vatican Council; Nostra Aetate (theistic ways), ‘respecting addressed this through implying the spiritual worth’ (of non- a series of concentric circles theistic religious paths) and — from the outside in: (1) the ‘valuing as beneficial to society’ community of all humanity, with (humanitarian initiatives). a certain religious sense; (2) ‘the Christianity is one of the religions which are found in more faith traditions where God advanced civilisations’ (Hinduism is recognised and adored as and Buddhism are singled out personal, though the precise by name); (3) Islam; (4) Judaism.

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Something like this concentric with difficulty, to respect the schema is quite common among integrity of other faith traditions Christians today; yet I have and to safeguard the principle doubts about its applicability. of religious freedom for all. Still today, Vaisnava and Christian I think more in terms of a Venn believers, in different ways and in diagram, where a series of circles different countries, have stories to have different areas of overlap. tell of freedoms denied. Christianity and Buddhism, for example, seem doctrinally to be From those experiences, as far apart as is imaginable; yet perhaps we can together affirm the inter-monastic encounter of wholeheartedly the value of Christian and Buddhist religions that freedom which is implicitly is one of the liveliest areas of commended in this statement. interfaith dialogue today. But our relating with faithful Whatever approach we adopt, people of other ways also needs it is surely significant that the to join up in some way with the underlying issues for Christians core affirmations and activities of and Vaisnavas are so similar. our own faith. Equally, the attitudes of respect, understanding, humility and In this connection I was very cooperation, which the statement interested to read the next two commends, are those that parts of the text, dealing with Christians today would want to dialogue in the contexts of endorse. mission and of theology.

It has been no easy position Part Two: for the churches to reach this ‘ISKCON in Dialogue and Mission’, position. In the past, the zeal will certainly resonate for any of many for the truth of the Christian who has been involved Christian message easily slid, by in the many discussions around means of the dangerous doctrine the same subject within the that ‘error has no rights’, into a churches. rigorous intolerance of religious difference. We have had to learn,

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Vaisnavas and Christians share I personally do not think that a deep-seated instinct for this is entirely a matter of regret; mission, which is both spiritually confusion and fluidity are often required by the very core visions signs of life, and certainly the of our respective faiths and mission-dialogue debate is also historically written into the very lively within the Christian development of our respective community at present. communities. It has been suggested that The contents of those visions one sharp way of posing the are quite distinct, and so are underlying theological issue the patterns of our missionary for Christians is to ask us the development, yet both traditions question: ‘Do you think that face the same challenge of the existence of a continuing relating a missionary imperative diversity of religions is according with a commitment to dialogue. to the will of God?’ As I read this second part of ISKCON’s text, The churches have not come to it implies to me that Vaisnavas any kind of consensus on how to would probably want to answer meet this challenge. This situation that question in the affirmative. I is not helped by the characteristic notice, for example, the quotation Christian habit of different people from Srila Prabhupada’s 1969 using the same words to mean lecture: different things, and different words to mean the same thing. Everyone should follow the particular traditions or ‘Evangelism’, ‘evangelisation, sampradaya, the regulative ‘mission’, ‘witness’, ‘conversion, principles of your own religion. ‘proselytisation’, and so on, This is required as much as many are all important terms in the political parties. debate, but Christians find it extraordinarily difficult to This is certainly a position that agree even on their respective would closely describe the meanings, let alone on how they attitude that many Christians should be correlated. would take in an ecumenical context with respect to the

42 ISKCON in Relation to People of Faith in God existence of different Christian owe much of their inspiration denominations. to Christian values in the broad sense of that term. Yet the The number prepared to adopt a fundamental religious motivation similarly pluralist approach in a of ‘establishing a God-conscious multi-faith context is smaller. ethos in our modern world’ seems to me close to the Christian However, even those in the project of working towards the churches who do not share realisation of the ‘Kingdom of this statement’s attitude to God’. Insofar as other traditions other faiths will have to take share similar motivations, the seriously another dimension idea of a ‘shared mission’ among which is present here: the sense our faiths is surely one that of a shared mission to be jointly deserves further exploration, in owned by the faith communities dialogue with wider society. in addressing society. Part Three: In the ISKCON tradition, as represented in this text by provides a theological basis references to Srila Prabhupada for dialogue in two related and to Bhaktivinoda Thakura, ways: through pointing to the this mission is seen in quite fundamental categories by which confrontational terms as facing Vaisnava theology interprets the ‘enemy’ of atheism, of the reality of religion (or, more growing influence in a ‘Godless properly, of sanatana-dharma, civilisation’. which is explicitly distinguished from ‘any sectarian process In relating specifically to western of religion’); and through culture, the churches of Europe outlining the progressive stages and North America have generally in the development of Vaisnava taken a more nuanced approach, spirituality which enable recognising not only the dialogical participation on the increasingly secularised character part of the devotee. of the official structures of society, but also the persistence It is more difficult to draw of attitudes and aspirations which obvious parallels with Christian

43 ISKCON in Relation to People of Faith in God thought here, precisely because More than tracing parallels in the ISKCON text so successfully thought between our two faiths, provides this double anchorage though, the challenge which this of interfaith involvement within part of the ISKCON text presents the distinctive grounding of to us as Christians is to formulate the Vaisnava vision of ultimate a way of grounding our interfaith reality. This reality is expressed involvement firmly in the central in terms rather different from affirmations which our Christian those of Christian theology and faith wants to make about God. spirituality. Even so, as I read these words quoted from Srila If we do not achieve that, there Prabhupada’s commentary on is the real, ever-present danger Rupa Gosvami’s Upadesamrta: of a dissociation between, on one hand, the language we use In all parts of the world, however in our confessional gathering, downtrodden human society sacramental worship and intimate may be, there is some system prayer, and, on the other, the of religion ... . When a religious language we use in our encounter, system develops and turns into dialogue and cooperation with love of God, it is successful ... people from other faith traditions.

I found myself calling to mind the So I read ISKCON in Relation words ascribed to St Paul when he to People of Faith in God as an addressed the Athenians on the exemplar of the integration of hill of Areopagus: interfaith involvement with a committed exploration of the God allotted the times of their central affirmations of one’s own existence and the boundaries faith. of the places where they would live to all the nations, so that What might be the starting-point they would search for God and for Christians seeking to find, in perhaps grope for him and find their own core-faith resources, him — though indeed he is not far the grounds for a generous and from each one of us. For in him we confident engagement with live and move and have our being. religious plurality? (Acts 17.26–27)

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It is interesting to observe that its readers practical ‘Principles much of the energy in Christian and Guidelines for Approaching theology today springs from a People with Faith in God’. rediscovery of the centrality in Although these are drawn doctrine and spirituality of the up specifically with Vaisnava idea of God as a Trinity — Father, devotees in mind, there is much in Son and Spirit, three personal both ‘principles’ and ‘guidelines’ realities eternally distinguished which would be equally useful for but also united in a web of Christians or people of any other mutual love and service. Like faith — this section constitutes Vaisnava accounts of sanatana- in effect a code of etiquette for dharma as ‘Krsna consciousness personal behaviour in interfaith or pure love of God’, a Trinitarian relations. approach involves an essentially relational understanding of Particularly important is the ultimate reality; as such, it could emphasis that ‘approaching be well suited to making sense people with faith in God’ is both of multi-faith plurality and first and foremost a venture of interfaith encounter. in interpersonal relationships, and therefore basic attitudes of The recent report of the honesty, under standing, trust, Church of England’s Doctrine humility and common sense are Commission, The Mystery of indispensable. Salvation (1995), certainly thought so. In words that map out a The penultimate guideline advises major programme for Christian devotees as follows: theologians, it affirmed that: You will meet fundamentalist The distinctive understanding religionists and atheistic scholars. of God as Trinity should be at Offer them due respect and move the centre of any inter faith on. Sincere dialogue on spiritual reflection. matters will not be possible with them. Part Four: The situation envisaged here of the ISKCON document offers is of course that of interfaith

45 ISKCON in Relation to People of Faith in God encounter. However, the reality, closed they are in their attitudes in the Christian case at least, is to others. that ‘fundamentalist religionists’ are to be met within our own To encourage openness communities also. I cannot say in interfaith relations, our whether this is a pattern of communities must themselves be behaviour to be encountered models of dialogue in their intra- within ISKCON also, but I suspect faith structuring. that most religious groups That is to say, we need to be number among their adherents engaged as Christians, not only those who are suspicious, hesitant with Vaisnavas, but also with our or downright hostile towards fellow Christians, especially those any idea of sharing openly with who find the idea of another faith people from another tradition. threatening or offensive. It may not in fact be very In fact, having in mind the helpful to bracket such people possibilities of a ‘shared mission’ under the general category of outlined in Part Two, it is possible ‘fundamentalists’. to say that Christians (or That term originated in a Vaisnavas, or people of any faith) Christian movement reaffirming are involved in three simultaneous what were seen to be dialogical processes, each of ‘fundamentals’ of the faith, felt which can be identified by a to be threatened by a sceptical preposition: We are in primary attitude; but people in any faith dialogue with people of other tradition will rightly object to faith traditions; supporting any suggestion that they should that dialogue within our own take lightly matters that they faith community is a dialogue regard as being of fundamental about other faiths; growing importance to their beliefs. from the primary dialogue is a dialogue alongside other faith The significant problem, in any communities addressed to wider case, is not how liberal or how society. conservative people are in their theology, but how open or how ‘ISKCON in Relation to People

46 ISKCON in Relation to People of Faith in God of Faith in God’ is undoubtedly dialogue about approaches to a very useful resource for the other faith communities. primary dialogue of Vaisnavas with Christians (and people The document encourages of other faiths). It would be us to take more seriously the interesting to know to what possibilities of a shared approach extent its reception within ISKCON to wider society as Vaisnavas and generates an intra-Vaisnava Christians alongside people of other faith traditions.

FELIX A. MACHADO

Ven. Saunaka Rsi Dasa, Director with various Hindu religious of the Oxford Centre for Vaisnava traditions an important aspect and Hindu Studies, has published of her mission it has, so far, not a document, ‘ISKCON in Relation entered into any direct, formal to People of Faith in God’, inviting dialogue with ISKCON. In recent people from various religious years, several ISKCON members traditions to respond to it. have made sporadic visits to the PCID (Pontifical Council for Representing the Catholic Interreligious Dialogue) and the Tradition and committed to staff have always received them promoting respectful and friendly in a friendly spirit. The result relations with people of different of these informal but friendly faiths, I wish to share how the meetings has been positive. Catholic Church understands its dialogue with other religious I am struck by the title of the traditions. document, namely, ISKCON in Relation to People of Faith in God. I would like to state here that although the Catholic The first point in Part 1 of the Church considers its relations document clearly states that

47 ISKCON in Relation to People of Faith in God

ISKCON considers love of a continues, like a sacrament, to supreme personal God to be communicate this reve la tion in the highest form of religious history. Consequently, because expression, and recognises and of their search for the divine respects this expression in other mystery, religious traditions, theistic traditions: particularly those that explicitly acknowledge his existence, hold In ISKCON we consider love of a special place in the Church’s a Supreme personal God to be relations. In this context I would the highest form of religious like to quote St. Paul’s dialogue expression, and we recognise and with a group of people belonging respect this expression in other to another religious tradition that theistic traditions. acknowledged the existence of God. Paul said: ‘Men of Athens, We respect the spiritual worth of I have seen for myself how paths of genuine self-realisation extremely scrupulous you are in and search for the Absolute all religious matters, because, as Truth in which the concept of a I strolled round looking at your personal Deity is not explicit. sacred monuments, I noticed among other things an altar Other communities and inscribed: To An Unknown God. In organisations advocating fact, the unknown God you revere humanitarian, ethical and moral is the one I proclaim to you.’ standards are also valued as being beneficial to society. (Part Since the God who made the 1, 1) world and everything in it is Himself Lord of heaven and earth, Christianity is essentially a He does not make His home in religion founded on faith in shrines made by human hands. God. The divine mystery, fully re -vealed in the person of Jesus Nor is He in need of anything, Christ, is central to the Christian that He should be served by faith. human hands; on the contrary, it is He who gives everything The Church, which is also — including life and breath — part of that divine revelation, to everyone. From one single

48 ISKCON in Relation to People of Faith in God principle He not only created the for and belief in the existence whole human race so that they of God by people of different could occupy the entire earth, but religious traditions as the He decreed the times and limits principal motive for the Church’s of their habitation. He did this so dialogue with them: that they might seek the deity and, by feeling their way towards Him, succeed in finding Him. Throughout history even to Indeed, He is not far from any of the present day there is found us, since it is in Him that we live among different peoples a certain and move and exist. As some of awareness of a hidden power, your own writers have said: We which lies behind the course of are all His children. nature and the events of human Since we are the children of God, life. we have no excuse for thinking At times there is present even a that the deity looks like anything recognition of a supreme being, in gold, silver or stone that has or still more of a Father. Such an been carved and designed by awareness and such a recognition man. (Acts of the Apostles, 17:23–9, instil the lives of these peoples The New Jerusalem Bible) with a profound religious sense. Through its document, Nostra Religions bound up with cultural Aetate, the Catholic Church advancement have struggled to launched an official call ‘in our reply to these same questions times’ to all its faithful to enter with more refined concepts and in into positive relations with people more highly developed language. of different religions. Thus in Hinduism men It was promulgated in Rome in contemplate the divine mystery 1962–5, during the Second Vatican and express it through an unspent Council, a decisive and major fruitfulness of myths and through event in the life of the Church, as searching philosophical inquiry. an official teaching concerning They seek release from the relations with other religions. anguish of our condition, through Nostra Aetate makes the search ascetical practices or deep

49 ISKCON in Relation to People of Faith in God meditation or a loving, trusting its members and people of other flight toward God. (NA, 2) faiths as an opportunity to listen to others, to develop mutual However, I wish to make it clear understanding and mutual trust, that ‘ ... belief in (God) is the and to share our commitment easiest and, at the same time, and faith with others, while the most difficult starting point respecting their commitment to in Hindu-Christian dialogue. It is their own faith. (Part 1, 2) the easiest starting point because Hinduism is saturated with a Part 2: rich and profound reflection on the existence, nature and of the ISKCON document speaks the presence of God; Hinduism about this when it states that: speaks of the practice to reach ... diversity is accepted, but God in innumerable ways. But not to the exclusion of unity. the question of God is also the Religions do not have to become most difficult starting point for homogenous or merge together, dialogue with Hinduism because but they can develop respectful of its ambivalent, syncretistic and and practical relationships with absorbing nature.’ (F. Machado, one another. Pro Dialogo, 93, 1996/3)

The same document further The second point in Part 1 of states: the ISKCON document speaks about a basic principle which is ... we need to encourage one important in the dynamics of another to be faithful to the interreligious dialogue; namely, principles of our own traditions. a certain openness towards the dialogue partner while at In its commitment to and practice the same time the obligation of interreligious dialogue, the to uncompromisingly hold on Church has considered, on the to one’s own essential religious one hand, adherence to one’s identity and respect that of the own religious identity and, on the other: other hand, a trustful openness to other religious traditions, as two ISKCON views dialogue between

50 ISKCON in Relation to People of Faith in God important elements. beautifully expressed in one of the documents from the Pontifical To be rooted in one’s own Council for Interreligious faith means, first of all, an Dialogue, which states: uncompromising obedience to God as believed in faithfulness That they may be able to to one’s own religious tradition. give this witness to Christ It means to be familiar with the fruitfully, (Christians) ought to essential precepts, doctrines, be joined to the people of their teachings, duties, etc. of one’s time by esteem and love, and own religious tradition. It also acknowledge themselves to be means to be committed to the members of the group of people duties and responsibilities that among whom they live ... . They are consequences of belonging ought to know well the religious to a particular religious tradition. and cultural traditions of others, In short, it means to enter into happy to discover and ready to dialogue with the integrity of his respect the seeds of the Word or her own faith. which are hidden in them ...

Dialogue begins, grows As Christ himself... so also His authentically and bears fruits, disciples should know the people despite difficulties, when it among whom they live and stands on the solid foundation of should establish contact with mutual trust between partners. them, to learn by patient and If fear of the other is the enemy sincere dialogue what treasurers of dialogue then lack of trust a bountiful God has distributed should be said to be at the root of among the nations of the earth. fear. Trust inspires and cultivates At the same time, let them try to eagerness to know the other, not illuminate these treasurers with superficially but in depth; trust their Saviour. (The Attitude of the helps overcome fear of hurting Church Towards the Followers of the other. Other Religions, Vatican, 1984, n. 27) This obligation, with a double dimension concerning The third point of Part 1 of the interreligious dialogue, is ISKCON document merits careful

51 ISKCON in Relation to People of Faith in God response on the part of the God has fully revealed Himself Catholic Church: and given Himself to mankind by sending us His beloved Son, Jesus ISKCON recognises that no one Christ, and by giving the Holy religion holds a monopoly on the Spirit. truth, the revelation of God or our relationship with God. (Part 1, 3) However, the Church considers dialogue with other religions indispensable because the Catholic Church acknowledges The Catholic Church firmly that the fullness of truth believes that, created in the received in Jesus Christ does not ‘image of God’, human beings give individual Christians the have the possibility of knowing guarantee that they have grasped God. Only in God will they find the truth fully. The Church the truth and happiness they admonishes the Catholic faithful never stop searching for. to remain open to truth:

The Catholic Church further In the last analysis truth is not a holds that in many ways, thing we possess, but a person by throughout history down to the whom we must allow ourselves to present day, human beings have be possessed. This is an unending given expression to their quest process. While keeping their for God in their religious beliefs identity intact, Christians must be and behaviour: in their prayers, prepared to learn and to receive sacrifices, rituals, meditations from and through others the and so forth. positive values of their traditions ... Through dialogue they (must However, the Catholic Church’s allow) the understanding of self-understanding is also formed their own faith to be purified. by her unshakeable faith that (‘Dialogue and Proclamation, there is another order of knowing Reflections and Orientations on God, which one cannot possibly Interreligious Dialogue and the arrive at by one’s own powers: Proclamation of the Gospel of the order of divine revelation. Jesus Christ’, P.C.I.D. Bulletin, 77, Through an utterly free decision, 1991)

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Christian understanding of the ISKCON document: truth, which is defined as the revelation of God in Jesus Christ, ISKCON’s members are must not become an occasion for encouraged to be respectful Christians to be self-complacent, to people of faith from other righteous and judgemental of traditions and to see the need others. The official teaching of for people of different faiths to the Catholic Church states: work together for the benefit of society as a whole and for the Truth, however, is to be sought in glorification of God. (Part 1, 4) a manner proper to the dignity of the human person and his social Catholics are encouraged to work nature. with people of different religious traditions to confront together The inquiry is to be free, carried the problems of the world and for on with the aid of teaching or goals of a humanitarian, social, instruction, communication and economic, or political nature dialogue. In the course of these, which are directed towards the men explain to one another the liberation and advancement of truth they have discovered or mankind. claim to have discovered in order to help one another in their The most outstanding and search for the truth. Moreover, concrete example of this form of as truth is discovered, it is by dialogue is found in the coming personal assent that men are to together of different religious adhere to it. (The Second Vatican leaders in Assisi in 1986, at the Council, Dignitatis Humanae, n. 4) invitation of Pope John Paul II, to pray for peace in the world. The Catholic Church proposes different forms of dialogue so The clarion call in the 1950s of the that all may have the possi bi founder of ISKCON to the leaders lity of promoting it according to of various religions, in the midst his or her ability. Among these of the growing indifference to the forms, dialogue of collaboration religious nature of the human is mentioned. This corresponds to person, not to sit idly and silently the fourth point of Part 1 of the watch the rapid growth of a

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Godless civilisation, merits our In the fifth point in Part 4 of the serious consideration. document, ISKCON proposes that each individual develop his or her Notwithstanding the points of relationship with the Supreme convergence between different Lord: religions, it must also be said that religions also essentially ISKCON affirms the responsibility differ in their fundamental of each individual to develop beliefs, doctrines and manner of his or her relationship with the living. Consequently, there are Supreme Lord. (Part 4, 5) different ways of understanding the divine mystery, distinct ways According to the Christian of approaching it, characteristic tradition, God reveals Himself ways of conceiving and expressing as the Father of all in His only beliefs, definite ways of begotten Son, Jesus Christ. As responding to moral and ethical the third person of the Blessed questions, etc. Trinity, the mystery of divine love, the Holy Spirit, inspires and These questions need to be enables each individual to relate reflected upon by experts and to God the Father by associating specialists. Yet, in the pluralistic in a mysterious way through the world of today, all believers face passion, death and resurrection the same existential problems. of Jesus Christ. Thus dialogue of collaboration becomes a necessity. Thus, every individual has the possibility of accepting The Catholic Church encourages this relationship with God, its faithful throughout the world the Supreme Lord. What is to seek collaboration among to be emphasised here is the various religions to address such characteristic of the Christian problems as war, violence, moral faith, namely, it is not so much decline, crime, intoxi cation, the initiative of the human person poverty and hunger, social to develop a personal relationship instability and environmental with the Supreme Lord as simply degradation. to go on accepting, through an act of faith, the initiative of God

54 ISKCON in Relation to People of Faith in God in the course of his or her life. of the sadhana for growing into a personal relationship with the Of course, far from being inert, Supreme Lord. uninvolved and passive, every person is called to responsibly We find the essence of this inculcate this relationship Christian teaching in the first through God’s grace, which is letter of St. John. He says: My constant and unfailing. dear friends, let us love one another, since love is from God But there is another dimension and everyone who loves is a child to this relationship, namely that of God and knows God. Whoever love of God cannot be separated fails to love does not know God, from the love of one’s neighbour. because God is love. According to the Christian tradition they go together This is the revelation of God’s love inseparably like two wings of a for us, that God sent His only Son bird. into the world that we might have life through Him. Love consists in One grows simultaneously in this: it is not we who loved God, one’s relationship with God and but God loved and sent His Son one’s neighbour. In other words, to expiate our sins... Let us love, the whole of religious experience then, because He first loved us. cannot be reduced to just a (The First Letter of John, 4:7–10, 19) personal relationship between an individual and the Supreme Lord. For Christians, dialogue means all positive and constructive One cannot claim to love God interreligious relations with while hating his brother or sister. individuals and communities of This is why caritas or agape other faiths. (unselfish love) has been the constitutive dimension of the Enterprise of dialogue must be Christian faith. Commitment carried out in obedience to truth to bring, not just better life, but and respect for freedom. fullness of life, to every person, particularly the poor and the Through their dialogue with downtrodden, is an intrinsic part other religious tra -ditions and

55 ISKCON in Relation to People of Faith in God their adherents, Christians The Catholic Church has high wish to understand themselves esteem for Hinduism, the family better, to get to know others of religions in which a reflection justly and fairly, to dispel fears of that truth which enlightens all and misunderstandings, to be men is found. All the traditions of influenced, inspired and enriched Hinduism (sampradayas) manifest mutually with their partners in the quest of the human person dialogue and to accept the new for the Absolute Truth. self-understanding which may emerge as a consequence of This quest instils the lives of dialogue. For Christians, dialogue Hindus with a profound religious is a sacred act be -cause ‘by sense. dialogue we let God be present This is what Pope John Paul II in our midst; for as we open publicly declared to the Hindus: ‘I ourselves in dialogue to one hold in esteem your concern for another, we also open ourselves inner peace and for the peace of to God.’ (Pope John Paul II, the world, based not on purely Madras, 1986) Respect, tolerance, mechanistic or materialistic mutual understanding, good political considerations but on behaviour, etc., form part of one’s self-purification, unselfish love spirituality of dialogue. and sympathy for all.’ (Address at The guidelines for approaching Los Angeles, 16 September 1987) members of other faiths in the Christians need to know this ISKCON document are a fine complex tradition well. Hinduism summary of what the Catholic as such has no identity. The most tradition has been proposing appropriate approach to this and communicating through the tradition is to know the particular official teaching of the Church sampradaya, such as Gaudiya (through the Pope and the Vaisnava — a monotheistic Bishops) in our times. tradition within Hinduism. I wish to conclude by presenting Given the well-organised some challenges that are structure of the Catholic generally faced by Chris tians Church, its members wish to in their dialogue with Hindus.

56 ISKCON in Relation to People of Faith in God find a credible, suitable and by most Hindus. This fact makes representative dialogue partner in it easy for a Christian to enter Hinduism. into dialogue with Hindus. However, dialogue also becomes There are devout and practising difficult and appears to have individual Hindus who are not reached a dead end for Christians necessarily part of any institution, when Jesus Christ is seen by organisation or community. It is Hindus only as one of the many important to enter into dialogue manifestations (avataras) of the with these rather than wait for a Absolute Mystery; because, for representative of an institution or the Christian there is no other an organisation or a community. Saviour outside the person of Hindus in dialogue with Christians Jesus Christ. must also realise that the mys -tery of God, revealed in Jesus The Church accepts that people Christ, and the living community in other religions could be saved of the Church are distinct but in and through their respective inseparable. religious traditions; however, that salvation is never independent of Of course, the Church is not Jesus Christ. merely the sum total of all Christians, neither is it a The Catholic Church teaches that purely human institution. As a all religions, as far as they uphold transcendental mystery, the truth, holiness and goodness, Church is the living ‘Body of are related to the mystery Christ’ (The First Letter of Paul to of Jesus Christ. This is why the Church at Corinth, 12:12–30). Christian theologians speak of Thus every individual Christian is ‘participatory’ ways rather than at the same time his or her entire ‘parallel’ ways of salvation, which community. In other words, every are always related to the mystery individual’s essential identity is of Jesus Christ, the Saviour of all. the Church. Based on the revelation of God in According to the particular history, Christianity gives history nature of Hinduism, Jesus Christ a paramount im -portance: is accepted, loved and revered

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Christianity has its starting- Tertio Adve niente, n. 6) point in the incarnation of the Word. Here, it is not simply a A Christian enters into dialogue case of man seeking God, but with people of different religious of God who comes in Person to traditions because he or she speak to man of Himself and to is aware that the action of show him the path by which He Christ and his Spirit is already may be reached... The Incarnate mysteriously present in all who Word is thus the fulfilment live sincerely according to their of the yearning present in all religious convictions. the religions of mankind: this fulfilment is brought about by God Himself and transcends all human expectations. (John Paul II,

BRIAN PEARCE

As in previous issues, the ISKCON Faith in God’, which sets out the Communications Journal for June Society’s first official statement 1999 contains a number of most on its relationship with those of interesting articles which show other faiths. how the movement is tackling in an open and determined way the I am not qualified to comment challenges which have to be faced on the theological exposition in ISKCON’s future development that it offers as the basis for the both internally and in its external guidelines it puts forward but I relationships. In view of my found this part of the document involvement in interfaith work, I both helpful and illuminating. was particularly interested in the It will, I am sure, help to article by Saunaka Rsi Dasa on encourage others to have ‘ISKCON in Relation to People of

58 ISKCON in Relation to People of Faith in God confidence in their dialogue with personal views which are not in the movement. accord with the majority view within their community. It is welcome that the prologue to the document refers to the The ISKCON statement rightly need to be aware of the different recognises that if we are to build strands within a religious a better society together then tradition as ancient and as wide there is a need to build wide as Hinduism. ‘coalitions’ of people of moral purpose and integrity who hold These observations apply not key values in common, even if only to the Hindu tradition but they look to different sources to other major world faiths as for these. It is very encouraging well. We always need to bear that the statement encourages in mind that in dialogue we are ISKCON members to think in these meeting people — and people broad-ranging terms. come from a particular part of their tradition and speak out of The distinction the document their personal experience of it. We draws between seeking do not dialogue with conceptual ‘conversion’ and ‘spiritual categories or concepts — even if development’, in encounters with we often spend our time together those who do not follow the same discussing them! path, is a valuable one.

People may meet in dialogue as Again, it is a distinction that can ‘representatives’ of a tradition. usefully be considered by those They may be authorised to speak in other religious traditions. The on behalf of their communities, notion of mutual challenge and but more often the hope will the need to listen to one another be that they can articulate the in the hope of mutual enrichment positions which ‘most’ members is central to the document. of their community would take. It is always important, for I was delighted to find in the text the benefit of their dialogue a number of echoes of the Inter partners, for individuals to make Faith Network’s own document it clear when they are expressing on ‘Building Good Relations on

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People of Different Faiths and It would be encouraging if these Beliefs’. I hope that other religious confirmed, as I believe that communities and groups will they would, that there is much produce their own statements of common ground between us on this kind. what characterises appropriate and fruitful encounters between people of different faiths.

JACQUELINE TABICK

‘For from the rising of the sun holds the monopoly on the truth, even to the going down of the the revelation of God or our same My Name is great among relationship with God.’ the nations and in every place offerings are presented to My It seems that there are three Name, even pure obligations, different views that religious for My Name is great among the people might hold of other faiths. nations, says the Lord of Hosts.’ The first view, presented in So wrote the prophet Malachi ‘ISKCON in Relation to People of around 2,500 years ago, Faith in God’ as the position of the expressing the Biblical Jewish neophyte, is one of ‘exclusivism understanding, adopted by many and fanaticism’. modern Jews, that there are There are many Jews, sadly many valid paths to communion locked into this position, who with the One God that we have regard other faiths as inferior each chosen to worship in our or idolatrous and therefore own particular way. religious abominations. Mind So it was with deep, spiritual you, they often also regard their delight that I read in the ISKCON fellow Jews, who inhabit the Declaration that ‘no one religion more liberal wing of our faith,

60 ISKCON in Relation to People of Faith in God in the same, if not even crueller, has something special, unique negative way! One eminent and valuable to offer. Reform rabbi was described by a leading Orthodox rabbi as a So the third view seems ‘truest’ ‘destroyer of the Faith’. to experience. To understand that there are truths to be found in Then there is the relativist view, other religions, and many values held by many in the modern and practices that can help you world, of ‘pick your own’ religions. with your own faith questions, but to accept that, just as you This includes those who believe believe that your religion is best that it does not matter which for you, so others have the right religious path you follow, to believe that their religion is provided it helps you lead a best for them. good ethical life with a spiritual dimension, and also those who To me the image is one of a pick the bits they like from wheel. We live on the hub, God different faiths and follow a is at the centre, there are many mixture of their own choosing. spokes leading to that centre and usually, the best spoke is the one The relativist approach may that starts near you! sound good, but I suspect that few truly religious people feel it Here comes the nub, the question applies to their own faith. of conversion. Judaism, some 2,000 years ago, went through a If all paths are equally valid for conversionary period, and found all then why teach about and that mass conversion was not encourage others to follow one helpful. In the intervening period, particular path? conversion to Judaism was a dangerous business. (In Christian It is very hard to be enthusiastic medieval Europe those converting about such a relativist system to Judaism were often liable to of beliefs or to have any success execution, as was the rabbi who in transmitting this to the next helped, and the community was generation. The answer must be liable to expulsion. that you feel the path you are on

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This did not tend to encourage So I am afraid that the early the community to be open to activities of the Hare Krishna such things!) In the modern world, movement have led to a great the orthodox Jewish community is deal of suspicion in the Jewish still very suspicious of those who community, and this may take wish to join us, but small numbers some time to dissipate. do, every year. However, we do not go out seeking converts, that True dialogue can only take is not part of our culture. We place among those who have believe that good people of all no conversionary agenda, and faiths will have a place in ‘The those who are secure in their World to Come’ and therefore own faiths. I note with relief and we do not feel any religious need delight that this is recognised in to pursue a proactive role in your declaration. conversions. God is so great. One of the On the other hand, we are a Hebrew names for God is Ayn tiny group. We have not yet Sof, ‘Without End’. How can any made up the numbers lost in religion imply that we know all the Holocaust. In Great Britain, there is to know, that we have we number about 200,000 souls. the one true path. We must Any attempts made to convert acknowledge that there are our young and vulnerable are different paths that suit and/ therefore met with dismay. or challenge different people or cultures. And, with the appalling level of Jewish education in this country, Let us thoroughly explore our and because of the open nature own particular faiths and then of the society in which we live, in friendship and respect, we can there are many young Jews who learn much from each other. are attracted to the religions of the East, unaware that they could find almost everything they seek within their own rich heritage, if only they knew where to go.

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HANS UCKO

While representatives of all This document will help not world religions participate in only ISKCON members, it will interreligious dialogue, there also help those outside ISKCON do seem to be more Christian to relinquish prejudices and statements about the value stereotypes about the Hare of dialogue than there are Krishna movement. Buddhist, Hindu, Muslim or Jewish pronouncements. It is a document that recognises and respects other theistic Perhaps Christians, more than traditions and that clearly others, need to espouse dialogue states that ‘no one religion as a way of relating to people of holds a monopoly on the truth, other faiths. Be that as it may, the revelation of God or our there is a need to also assess relationship with God’. within other religious traditions the value of interfaith dialogue It calls upon its followers to as the preferred way of relating reconsider their life in mission, to people of other faiths in our stating that it is ‘inappropriate world today. and unbecoming ... to try and attract people to the worship It is therefore with a sense of of the Supreme by denigrating, curiosity that I discovered that misrepresenting or humiliating the International Society for members of other faith Krishna Consciousness (ISKCON) communities.’ has recently developed a document that addresses the ISKCON does not have a mission question of relations to people of to proselytise members of other other faiths. faiths. In an age of dialogue, one often comes across a tendency The document is prefaced with to harmonise all religions, a request to ISKCON members disregarding actual differences to ‘accept a more global between our religious traditions. responsibility’. There is always, in every multi-

63 ISKCON in Relation to People of Faith in God faith gathering, someone looking In this document, I read that for every possibility to affirm that ‘diversity is accepted, that we are all the same, all mean the religions do not have to become same, all say the same, that we homogenous or merge together, are all on the same path leading but develop respectful and to Rome. This may sound like a practical relationships with one pleasant way of providing space another’. for everyone, but actually reflects a fear of religious diversity. I am inspired by this document. It is a challenge to many in my own By streamlining our religious constituency. differences, we may arrive at a super religion of universal love, I wish followers of ISKCON many global friendliness and cosmic opportunities to walk with this consciousness modelled for document as a vade mecum in the 21st century, but it will be a a world of religious plurality, religion similar to a blend of ice respecting the other as other in cream and jelly: easy to swallow, his or her God-given dignity. but of no substance.

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OTHER ARTICLES

KENNETH CRACKNELL ISKCON and Interfaith Dialogue

The International Society Far from it. The Society has, in a for Krishna Consciousness relatively short period of time, (hereafter ISKCON, or the acquired a very respectable Society) is increasingly putting amount of practical experience other communities of faith in in interfaith dialogue, and the its debt because of its recent new guidelines most certainly contributions to the theory reflect ISKCON’s energetic and and the practice of interfaith wholehearted engagement in this dialogue. At the theoretical level field. As a Christian observer of it has recently published its ISKCON’s life and development, guidelines statement, ‘ISKCON and as a frequent participant in Relation to People of Faith in in the dialogues, I want to pay God’, and is currently engaged in tribute to all who have been soliciting responses to these. involved in this activity.

The Society’s scholarly periodical, It was, of course, not always so, the ISKCON Communications and I therefore use the phrase Journal, Vol.7, No 2, carries ‘relatively short period of time’ eight important commentaries advisedly. Only a decade ago, from members of other faith the devotee overseeing ISKCON’s communities, each of which is a inter-religious relationships contribution to further theorising was lamenting the paucity about the nature of interfaith of opportunity for genuine dialogue. But the production of encounters between Christians ‘guidelines on dialogue’ is not the and his community. beginning of dialogue.

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He mentioned particularly the at best as a ‘New Religious lack of officially sponsored Movement’ (hereafter NRM) interfaith conferences and and at worst a ‘cult.’ This latter symposia, pointing to the absence term, still, alas, in use among of any official exchanges of the uninformed, carries with it monastic personnel, the lack notions of brainwashing, forcible of co-operative humanitarian detention, bizarre belief systems, ventures, and the absence of joint and megalomaniac leadership, declarations on the moral and and gave rise to the sinister political issues of the day. activities of the self-styled ‘de- programmers.’ ‘There have been, to be sure,’ he wrote, ‘critiques, assessments, The anti-cult groups for a short constructive and non- time gained the ears of politicians constructive criticisms, reactions, and, both in Europe and the condemnations and testimonials, United States, considerable but little serious, patient, face- efforts were made to limit, if not to-face, soul-to-soul dialogue.’ to proscribe altogether, NRMs (Gelberg, pp 138–9, p.155) of whatever kind. Unhappily the mission of ISKCON’s founder, A.C. The reasons for this state of Bhaktivedanta Swami Prabhupada affairs from the Christian side are (1896–1977), to the West coincided complex and varied. Perhaps the exactly with the outburst of most obvious is the suspicion with anti-cult activity in the 1960s which ISKCON was treated in the and 1970s, and the new devotees, earliest years of its existence. dressed in their Indian costumes, attracted an inordinate amount Notwithstanding a long and of pejorative attention. Dialogue honourable historical pedigree with ISKCON could not happen as part, generically, of the great until this particular climate Indian bhakti movement, and, changed. specifically, as a Vaisnavite tradition tracing its roots to This happened in or about the the Bengali religious reformer years 1984 to 1986. From the Caitanya Mahaprabhu European point of view, 1984 (1486–1534), ISKCON was seen signalled a sea change in the way

66 ISKCON in Relation to People of Faith in God in which ISKCON was viewed. In Christ of the USA, assisted by that year the anti-cult movement many brilliant academic students overreached itself by persuading of religion, both Protestant and an obscure British member of Roman Catholic. the European Parliament in Strasbourg to instigate a series of Thus the time was right for the proposals which would control World Council of Churches, all new religious movements, together with the Lutheran World opening them up to inspection by Federation, to hold a major religious health authorities and consultation on New Religious limiting their freedom to make Movements in Amsterdam in 1986. converts. This gathering committed itself to the proposition that dialogue Unfortunately these ‘Cottrell has no limits. NRMs were as much proposals’ would also have to be seen as dialogue partners had the effect of infringing the as the venerable ancient faiths of liberties of all older religious the world. movements like the Churches, and would have been in direct One result of this struggle violation of the articles on to deal justly with followers religious liberty of the Universal of NRMs on the part of the Declaration of Human Rights and Christian establishment in the of the European Convention on mid 1980s, was that many of Human Rights. National Councils us became welcome invitees of Churches throughout Western to the headquarters of these Europe were appalled and movements. protested strongly. So it was that I made my first The Strasbourg Parliament visits to Bhaktivedanta Manor, retreated from the brink of and a few months later to the making a serious misjudgement. ISKCON centres in Ireland. For Similar concerns were being felt me, this meant a discovery of the by people in the USA and again deep spiritual life of the devotees, the leadership of the ‘anti-cult’ of their practical ecological movement fell to staff members concerns, and of the ability of of the National Churches of the Krsna message to transform

67 ISKCON in Relation to People of Faith in God former drug addicts and even For them this was the school most people who had been caught up truly representative of Indian on either side of Ireland’s culture philosophy and therefore the one of violence. I remember, too, with which Christianity had most sharing in an encounter between to reckon with. devotees and members of a nearby Cistercian monastery, and To be sure these scholars were their mutual discovery of each well aware of the existence of other’s traditions. devotional and theistic traditions within Hinduism. But I was not alone in these experiences, and at this time Yet a certain intellectual distaste a series of scholarly and seems to have crept into their unprejudiced books and articles description of the bhakti paths. appeared, correcting the one- On the protestant side, the sided propaganda of the anti-cult early twentieth century Scottish movement. Presbyterian missionary to India, Nichol McNichol, seems to have Yet there was one other major set the tone for this, describing obstacle to be overcome Krsna worship as ‘incurably before Christians could throw idolatrous’, as ‘sensuous’ and as themselves wholeheartedly ‘lacking a content of revelation.’ into dialogue with Gaudiya (McNichol). Vaisnavas. This lies in the history of Christian-Hindu relations This judgement was reinforced by in general. Both Catholic and the leading missiologist of that Protestant scholars of Indian period, Hendrik Kraemer, who religions have preferred to asserted that the bhakti versions acknowledge the monistic or of Hinduism were ‘exclusively non-dualistic school of Sankara, individualistic and essentially known as Advaita Vedanta, as the eudaimonistic’ (Kraemer, p. 160). essence or highest development In similar vein, leading Catholic of Hinduism. writers have described bhakti as being a mere preparation for the ‘higher’, more universal Hinduism of Advaita. Henri Le

68 ISKCON in Relation to People of Faith in God

Saux (Abhishiktananda) and salvation that is ‘offered to all Bede Griffiths were widely and to the “poor in spirit” in perceived as seeking to reconcile particular.’ This salvation, he Advaitic thought with Christian wrote, ‘comes not by mystic spirituality. experience, by the loss of personality in the impersonal But there was always a paradox primal cause of all being, but by in this position, for such writers bhakti, that is by surrender in often felt that Advaita needed simple, trusting appropriation of the corrective of ‘personalist’ the “grace” of the “Lord” and in understanding of both God and love to Him.’ the human soul. This salvation is the free gift of Thus Bede Griffiths once wrote grace and is given through ‘the that: ‘Christians have to show the saving might of the Lord.’ Otto Hindu in the light of our faith, declared that in ‘this Indian that in the ultimate experience bhakti-religion there is presented, of God, the absolute being, the without a doubt, a real, saving world and the soul are not lost, God, believed, received and — nor is the personal being of can we doubt it? — experienced.’ God absorbed in the impersonal (Otto, pp. 16, 18, 21). Otto’s Godhead.’ (Griffiths, p. 173). scholarly perceptions were those Griffiths writes here as though of the Methodist missionary and he had never heard of Ramanuja, early dialogue pioneer, E. Stanley Vaisnavaism’s outstanding Jones, who recorded the words of theologian. a Bengali goswami at one of his round table conferences in the Other students of India and 1920s: ‘I believe in Sri Caitanya. indeed Christian missionaries I practise both bhajana... and and their converts in India, knew kirtana... I feel that God is very better, and I cite first the work of near me. the German Protestant theologian Rudolph Otto. I have this experience almost every time I have kirtana in the He wrote in 1930 of India’s religion morning. The name of Hari gives of grace, which affirmed a happiness.’ (Jones, pp 30–1).

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Bishop A. J. Appasamy, an Indian Could this not even be a new church leader in the 1920s, wrote kairos, or turning point, in the of the bhaktas ‘who speak of God, long and chequered history of adore His goodness, worship Him Christian-Hindu relations? with bowed heads and clasped hands as seeking in all possible It will be no surprise to learn that ways to establish a relation with my own answers to these far from Him which will grow into a mystic rhetorical questions are positive. union.’ I offer the following eight reasons why Christians should rejoice to Appasamy believed that only see this day. such people could appreciate the inner spirit of Christianity and 1. The willingness of our the inner spirit of India’s religious partners: thought. (Appasamy, pp 2, 21). It is striking how much material It seems that it took nearly sixty written in the 1980s, and even years for most of us to wake before, by ISKCON devotees up to the implications of such demonstrates a yearning to sentiments. Could it really be that contribute towards mutual our best partners in Christian- understanding of Christians and Hindu dialogue are those of the Vaisnavas. bhakti traditions? We may note two important Could we not, from our and scholarly articles from this Christian point of view, deem time. In 1986 Kenneth Rose asked it as providential that Srila ‘Has ISKCON Anything to Offer Prabhupada so brilliantly Christianity Theologically?’ preached among Westerners? (ISKCON Review 2, 1986). Might we not say that God has Though at that time no longer through this man’s teaching, a member of the Society, Rose raised up a new generation affirmed that Christians can find of interpreters of bhakti a tradition, ‘no less vivid and devotionalism? profound than Christianity, in which an Absolute providence

70 ISKCON in Relation to People of Faith in God is experienced in a variety of to the Catholic Church through personal relationships.’ Dialogue this dialogue, and we shall take with this tradition might persuade up some of his points shortly. He Christians to lay aside ‘the proud equally forthrightly laid out some and false claim of having, along answers to the question ‘What’s in with Judaism, the only historical it for ISKCON?’ and scriptural relationship with God.’ If we were to do that, The benefits to ISKCON, he perhaps we might be better able suggested, were four-fold. to contribute towards a world ISKCON members would be theology of God’s universal enabled to confront religious redemption. pluralism; would learn from the Catholic Church’s broad history; Similarly Stephen J. Gelberg, would receive constructive writing as Subhananda Dasa, criticism, and, overall, the was moved to write ‘An Invitation dialogue would serve as a to Dialogue’ directed to the ‘reminder to take deeply to the Catholic Church in 1986 (‘The contemplative side of religious Catholic Church and the Hare life.’ Krsna Movement: an Invitation to Dialogue’). Since Rose and Gelberg’s responses, the ISKCON This was a response to an official Communications Journal has ‘Vatican Report on Sects, Cults published many personal and New Religious Movements’, testimonies of devotees who are in which this sentence appears: excited by the notion of interfaith ‘There is generally little or no dialogue, especially with possibility of dialogue with Christians. the sects.’ Subhananda Dasa marshalled all his considerable I take but two examples. Ranchor rhetorical skill to refute such a Dasa reflected in 1993 that it was view as it might be applied to sad that ISKCON had gained a ISKCON. reputation in many circles for being a ‘type of fundamentalist He particularly wished to stress organisation, always on the the benefits that might come lookout for converts and

71 ISKCON in Relation to People of Faith in God self-advancement.’ ‘I do not all the members of the Christian believe,’ he wrote, ‘that this is churches present’, and indeed what Prabhupada wanted of some expressed not a little us. Nor do I believe it is what amazement at the ‘lack of false we ourselves originally chose. ego’ in these participants. Many devotees, like me, came to Krsna consciousness because it They expressed gratitude embodied the universal principle for the ‘real willingness to of Love of God in a way which understand’ the Vaisnava embraced, not excluded, other philosophy. According to this religions.’ (Ranchor Dasa, 1993). report, several devotees said Like many others in ISKCON, that they had discovered a real Ranchor Dasa is a former Roman increase in ‘respect, appreciation, Catholic, but sees himself not and esteem’ for Christians as converted away from Roman and Christianity, calling the Catholicism, but rather sees conference time ‘essential and himself as having built on his extremely productive work.’ original faith. As a result of this groundswell of The Christian church remains concern on the part of devotees, for him a holy place ‘where I the ISKCON Interfaith Commission intuitively feel at home.’ For him, was formed in 1995. We know as for many others, the dialogue that we do indeed have willing is internal as well as external, and partners for the dialogue. it is a joy to speak about Jesus and Krsna in the same discourse. 2. The accumulating experience of Christian-Vaisnava dialogue: Other devotees have come rather When the first initiatives on the more slowly to their commitment part of ISKCON were received to dialogue, especially those of by members of the Christian Jewish or secularist backgrounds. community in the mid 1990s there A report from one of the earliest was a ready response. residential interfaith conference Thus the very first of a now records Vaisnavas as being moved considerable series of residential by the ‘openness and humility of

72 ISKCON in Relation to People of Faith in God meetings, which was held in theologians, Catholic and Wales in January 1996, drew a Protestant, devoted a weekend to distinguished group of Christian speaking with Vaisnava scholars participants: church leaders, and other devotees about ‘The university teachers, interfaith Destiny of the Soul.’ In April 1998, experts, clergy and laypeople, a similar group of nine devotees all exceedingly busy people, to and nine Christians met for the discuss ‘The Nature of the Self.’ first time in Potomac, Maryland, Why was this so easily achieved? this time focusing upon ‘The Everlasting Soul.’ As I wrote at that time, it had dawned on all of us that the In September 1999, a new group scholars and sages of ISKCON from the Detroit area met with were highly trained and the theme ‘The Millennium and immensely acute exponents of Beyond: Christian and Vaisnava Gaudiya Vaisnavism, so much Perspectives.’ so that they could represent the highest form of that philosophy In each case a momentum has extraordinarily well to their fellow been created which has led to Westerners. further engagements. In the Boston area a group of lay people We were to have the opportunity (rather than scholars) is carrying to discuss with these men and the dialogue. women ideas and concepts with which we were more or less The Maryland group has met familiar through our reading each year since 1998, and its and study. We were eager to rapporteur has commented, learn from those who embodied ‘There is something to be said for these teachings in their life and continuity in a dialogue group; practice. this session seemed to build upon the mutual trust and affection of This pattern has now been previous years. repeated on many different occasions in the United States. In There was rich personal sharing September 1996, in East Freeport, as well as fruitful intellectual Massachusetts, nine Christian investigations: not only learning

73 ISKCON in Relation to People of Faith in God about or from one another but We turn now to explore why learning with, as well.’ (Trapnell) heads and hearts have been so united, and the reason for such It appears that we have found a richness and complexity. formula that works. In every case there has been the warm, open- 3. A community of learners and hearted hospitality of ISKCON teachers: devotees as the hosts (necessarily so, since only they could prepare However paradoxical it may seem their delicious Vedic food). to some, Christians and Vaisnavas draw very close to one another In every case there have been because of their sense of mission. excellent scholarly presentations. At the heart of each faith is a I may mention the names of Keith sense that it bears good news for Ward, Klaus Klostermaier, Peter everyone. We are all preachers Phan, and John Saliba on the with a Saviour to commend. It is Christian side, and Tamal Krsna this devotion and commitment Goswami and Ravindra Svarupa that we recognise in one another. Dasa on the Vaisnava side, to give some indication of the quality of At the same time, each of our this input. But the main ingredient theologies recognises that God has always been the readiness of has come to other men and all participants to listen and to women in different modes and share their spirituality and their forms. In Christianity, we look to worship. the teaching of God’s universal wisdom, and speak of Spirit or Michael Barnes once commented Logos Christologies. of his experience of this dialogue that, ‘it was one of those rare The sense that Christ will have occasions when head and heart spoken within other religious seemed somehow to be united’, traditions is increasingly common and his fellow Jesuit Francis among us. In any case, we are Clooney speaks elsewhere of the called to be obedient to the Holy Massachusetts meeting in 1996 as Spirit who is Lord of all things. ‘a rich and complex event.’

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Only through the Holy Spirit are now coming to understand its people led to God. We are not in vocation to enable Westerners control of conversions! For their to understand Indian philosophy part, Gaudiya Vaisnavas teach and spirituality. Since the ISKCON that all souls are created by and devotees are for the most part are eternally related to Lord Westerners themselves, they have Krsna, regardless of religious or a unique opportunity to ensure a cultural orientations. true understanding of Vaisnavism in the West. For our part, we We have learnt that conversion must open up all doors so that as in Vaisnava tradition depends on many Christians as possible take the assumption that Krsna, not advantage of such opportunities the missionary devotee, is Isvara, of learning. the controller. Such teachings give space for others to be themselves In this, Christians not need to and indeed Gaudiya Vaisnavism be fearful that it would be just in its Indian context has always a one-way process. The ISKCON recognised religious diversity as guidelines make it clear that they, normal and healthy. too, feel they have much to learn about Christian life and practice. Furthermore, though some Indians do define Hinduism as But it is not only the guidelines a religion of birth, Vaisnava that make this plain. It is the tradition has almost always had devotees’ already well proven a more universalistic outlook, receptiveness to their Christian welcoming non-Indians and non- guests. Julius Lipner, for example, Hindus into its fold for hundreds reports on a visit to Radhadesh, of years. In these ways, Gaudiya the ISKCON centre in Belgium, Vaisnava teachings support for a communications seminar dialogue and cooperation with in which he describes a ‘genuine other religious traditions. openness’:

But we Christians may also I was taken in friendly trust and I recognise a new factor, namely rejoiced in that honour. I was free that ISKCON is the first global to go where I wished, to converse Vaisnava movement, which is just with whomsoever I desired, to say

75 ISKCON in Relation to People of Faith in God whatever I wanted ... the devotees How central to Vaisnava themselves seemed to shake off philosophy is reincarnation? all constraints, as if realising the significance of the opportunity. In Can reincarnation never be on a communications seminar, it was the Christian agenda and can vital to communicate, to reach Vaisnavas do without it on their out to one another, to grasp the agenda? moment and to shape the future.’ What do we mean by eternity? (Lipner, p. 22)

Will all souls be liberated, or is Julius Lipner demonstrated his it possible that some souls never own ability to speak his mind as gain liberation? he challenged the Society to face the problems of the status and What happens at the role of female devotees, and to resurrection? consider the place of children in the Movement. But we who have What is the relationship between, taken part in formal dialogue and nature of the body, the soul, sessions have also sensed a and the subtle body? willingness to be challenged not just about practice but also about What is the distinction between belief. the subtle body and the ‘I’ we identify with? 4. A dialogue into mutual theological challenge: What is it that remains and experiences things after the The consultations in Wales, in liberation? Massachusetts, in Maryland, and in Detroit, have all demonstrated What is the kingdom of God? this openness. Is there an end of time or is time Here, as one example of readiness cyclical? to reconsider apparently entrenched positions is a listing of Does the ‘new heaven/new earth’ questions thrown up by the Welsh encompass a corporate liberation weekend: or is it purely individual?

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How does the concept of reincarnation and spiritual For a record of the conferences see equality fit in with our Gavin de Costa, (Wales, Journal of observation of the caste system? Contemporary Religion, 11 (3) 1996, pp. 72–8),

If we consider that the soul is not Francis Clooney (Massachusetts, ISKCON separate from the body, do we Communications Journal, Vol.4, No.2, December 1996); not lose out on a socio-political dimension in our dealings with Justin Trapnell (Maryland, ISKCON others? Does that view not Communications Journal, Vol.6, No.1, June 1998); Gerald Carney (Maryland II, ISKCON make us anthropocentric? Does Communications Journal, Vol.7, No.2, it not impact upon ecological December 1999), implications of stewardship? Extended comments by Klaus Klostermaier in his paper ‘The Destiny of the Soul: How do Vaisnavas speak of death to others?

What sort of bedside language 5. A mutual stimulus to would we use in comforting a dedication in worship and dying person? spirituality: Intense interest in each other’s What is our pastoral approach to forms of worship and spirituality death? Is that different if we were has also marked the recent counselling a child or old person? Christian-Vaisnava dialogues. (Cracknell, p. 80) That such Indeed it has repeatedly been questions were raised indicates demonstrated on both sides of the an unusual level of trust. That Atlantic that theological dialogue such questions, and many others, cannot proceed fruitfully without remain on the agenda offers a the participants also drawing serious programme for both our on the communal and personal communities well into the future. religious resources of their traditions. Gavin de Costa puts this well in his commentary on the dialogue conference in Wales: ‘I was particularly struck by the

77 ISKCON in Relation to People of Faith in God way in which European ISKCON Such experiences truly enable devotees were bound together Christians and Vaisnavas to speak in their liturgical celebration. heart to heart and remind both Whether in Sanskrit or Bengali, traditions of the importance of they knew their songs of devotion the contemplative side of spiritual and chanting, and danced for life. Krsna in a beautiful and moving fashion,’ and later reflects that As Stephen Gelberg wrote some he had learnt much in theory and years ago, ‘For devotees in a practice that ‘commends a less highly activistic missionary paper-giving orientation to such organisation like ISKCON, the gatherings.’ active, “busy” side of institutional life can come to overshadow (and The opportunity to see each in some cases almost eliminate) other at prayer and play makes the interior and contemplative for a wholeness of our encounter. aspect of spiritual life without Francis Clooney also notes the which external activity becomes profound drawing together in the unreflective, mechanical and self- dialogue community when we centred.’ turn together to God in worship. His record of the Boston meeting He thought then that the notes how all participants systematically introspective and ‘seemed to thrill to God’s grace contemplative life, such as that running through us when we found in Catholic monasteries, prayed and sang together the could act to remind devotees Christian verse: of the critical necessity of devotional reflection and prayer When we’ve been there ten in the life of Krsna consciousness. thousand years, We Christians, too, are no less likely to fall into an over-active Bright shining as the sun, busy-ness.

We’ve no less days to sing God’s praise

Than when we’d first begun.’

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6. Dialogue for the sake of the societies, and we have shared in world: our dialogues a sense that we need each other as we challenge One significant result of the the West’s prevailing values. Christian-Vaisnava dialogue is Klaus Klostermaier points to the recognition (sometimes to some of the findings of the first the surprise of both parties) of a Massachusetts meeting when he common concern for this world. writes:

To be sure, neither of us would Both Vaisnavas and Christians have a sense of evangelistic have to rethink their traditional mission if we were not profoundly teachings on the background moved by the lost soul of of contemporary psychology humanity. Jesus expressed and neuro-science, and have to concern for the ‘sheep without a restate their metaphysics in a shepherd’ and Srila Prabhupada contemporary idiom. and the sampradaya (or religious tradition) he represents is They must recognise the profoundly compassionate to all historico-cultural conditioning those men and women who have of traditional teaching without no sense of God and the joy that giving up the timeless insights brings. expressed in them. Vaisnavism was always perceived to be close The atheistic materialism of the to Christianity in its theology West needs to be challenged at and its ritual practices. It may all levels. This was the message, be possible to find a common too, of the Vaisnava-acarya language to speak about the Bhaktivinoda Thakura (1836–1914), soul and its destiny that could who taught that the enemy of religiously inspire late-20th- Vaisnavism is not other religious century women and men. tradition, but atheism. Here (Klostermaier, p. 83). Christians and Vaisnavas can draw very close. Christian Christian Perspectives (ISKCON But we realise it is no easy task Communications Journal, Vol.4, No.2, to restore faith in God to Western December 1996).

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Now that the century has listening and mutuality, this turned, it seems the urgency may become that “we talk” with is even greater. We have a new “you.”’ (Smith, pp. 31–58) At that millennium before us. We may point dialogue partners are profoundly hope that the new saying to each other ‘this what initiative in Oxford, England will we have seen of the truth, this is take us more deeply into new what God has done for us; tell us thinking for the sake of the world. what you have seen, what God has done for you.’ It appears that 7. A dialogue towards a world ‘we Christians’ and ‘we Vaisnavas’ theology: have undoubtedly attained this stage. This is the year of the death of Wilfred Cantwell Smith (b.1916), But there is one further stage to one of the great Christian thinkers move towards. In Smith’s terms, about interfaith relationships. it is when ‘we all’ are talking with In a seminal paper about the each other about ‘us’, and when study of comparative religion we are able to formulate the written as long ago as 1959, Smith beginning of a theology which described the traditional form of talks about the same Lord’s Western Scholarship as being ‘an dealings with all his servants, the impersonal presentation of an same parent dealing with all his “it.”’ or her children throughout world history. But then came a great innovation, what he called the Perhaps religious people in ‘personalization of the faiths, general are far from being able as so that we find a discussion of a yet to construct a world theology. “they.”’ ‘Presently,’ he continues, But if such a theology were ever ‘the observer becomes personally to come into being certainly those involved, so that the situation Christians and Vaisnavas who is one of a “we” talking about a have drawn close to each other, “they.” will be among the great catalysts of a radical change in humanity’s The next step is a dialogue when understanding of itself in the next “we” talk to “you.” If there is millennium.

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When that day comes, we will Dialogue is about friendship, the rejoice to see how God has highest human aspiration, as the been dealing with the whole of mid-twentieth century British humanity. philosopher John Macmurray wrote: ‘All meaningful knowledge 8. For the sake of friendship — is in order to action, and all dialogue as an absolute value: meaningful action is in order to friendship.’ (Macmurray) Both We have tried to list some of the communities have sensed this, reasons for engaging in inter- rightly so, for the theology religious dialogue. We have on both sides sees love as the seen among its benefits the essential attribute of God. dissipation of religious narrow- mindedness, the breaking down of Thus the ISKCON author and insularity, and the destruction of teacher, Ranchor Dasa, entitled xenophobia. his presentation to an Interfaith Conference at Bhaktivedanta We have emphasised that the Manor in 1994 ‘Searching for the increased understanding of Dearest Friend’, and he movingly another religious tradition must in portrays the relationship with itself lead to the development of God in this terminology (Ranchor a more introspective and critical Dasa, 1994). approach to one’s own faith and a deepening of one’s own Christians remember the words spirituality. of Jesus, as recorded in St John’s Gospel, ‘Henceforth I call you We have stressed, too, that not servants, for a servant does dialogue heightens the awareness not know what his lord does, but of, and appreciation for, God’s I have called you friends, for all universal saving grace. Yet there things that I have heard of my is one last thing to be said. It is Father I have made known to you.’ this: that interfaith dialogue has (John 15.14). its absolute value, and should be engaged in for its own sake. If Christians are friends of Jesus, it follows that we are friends of all people. Devotees speak

81 ISKCON in Relation to People of Faith in God in the same language and the ‘a league of devotees.’ (Ranchor ‘Principles’ of the new ISKCON Dasa, 1993) It is, for many of us, guidelines are explicit, in that a sign and a wonder of the new the friends of Krsna are honest, era of inter-religious relationships truthful, respectful and tolerant that deep and true friendships in personal relationships: ‘We can have been formed between live without the philosophy, the Vaisnavas and Christians. ritual and the institution, but we May this new century see this cannot live without our loving and friendship grow and increase. serving relationship with Krsna and His devotees.’ The Oxford Centre for Vaisnava and Hindu By extension this, as Ranchor Studies. An independent academy for Dasa makes plain in a second the study of Hinduism and Vaisnavism at Oxford University. article, means friendship with followers of other ways and paths in what Srila Prabhupada called

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BIBLIOGRAPHY

Appasamy, Aiyadurai Jesudasen. Christianity as Bhakti Marga; A Study in the Mysticism of the Johannine Writings. London: Macmillan, 1927.

Cracknell, Kenneth. ‘The Nature of the Self, A Vaisnava-Christian Conference’ in ISKCON Communications Journal, Vol.4, No.1, June 1996.

Gelberg, Steven J. ‘Krsna and Christ: ISKCON’s Enceinte with Christianity in America,’ in Hindu-Christian Dialogue: Perspectives and Encounters. Ed. Harold Coward. Maryknoll, New York: Orbis, 1989.

Griffiths, Bede. Christ in India. Toronto: Templegate, 1984.

Jones, E. Stanley. Christ at the Round Table. London: Hodder and Stoughton, 1928.

Klostermaier, Klaus. ‘The Destiny of the Soul, A Vaisnava-Christian Conference’ in ISKCON Communications Journal, Vol.4, No.2, December 1996.

Kraemer, Hendrik. The Christian Message in a Non-Christian World. London: Published for the International Missionary Council by the Edinburgh House Press, 1938.

Lipner, Julius. ‘ISKCON at the Crossroads?’ in ISKCON Communications Journal, Vol.2, No.1, January 1994.

Macmurray, John. ‘Persons in Relations’ in Volume Two of Persons in Relation : the 1954 Gifford Lectures. London: Faber and Faber, 1961.

McNichol, Nichol. Indian Theism from the Vedic to the Muhammadan Period. OUP, Ox- ford: 1915.

Ranchor Dasa. ‘A League of Devotees: My Search for Universal Religion’ in ISKCON Com- munications Journal, Vol.1, No.2, July 1993.

Ranchor Dasa. ‘Searching for the Dearest Friend’ in ISKCON Communications Journal, Vol.2, No.2, July 1994.

Rudolf, Otto. India’s Religion of Grace and Christianity Compared and Contrasted. Lon- don: Student Christian Movement Press, 1930.

Smith, Wilfred Cantwell. in Comparative Religion: Whither and Why? The History of Religions: Essays in Methodology. Ed. Mircea Eliade and Joseph M. Kitagawa. Chicago: University of Chicago Press, 1959.

Trapnell, Judson. Personal letter to the author. April 2000.

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ABOUT THE CONTRIBUTORS

SAUNAKA RSI DASA

Saunaka Rsi Dasa is the Director of the Oxford Centre for Vaishnava and Hindu Studies, founded in 1997. The Centre is committed to the study of Vaisnava and Hindu culture, religion, languages and literature, philosophy, history and society in all periods and in all parts of the world. Saunaka Rsi has been a member of ISKCON since 1979 and presently serves the society as an executive member of ISKCON’s Communications and Educational Development Ministries.

He is the Editor of the ISKCON Communications Journal, ISKCON’s scholarly journal of dialogue and discussion. He is personally committed to inter-religious and theological dialogue and is presently the convenor of ISKCON’s Interfaith Commission and Chairman of Ireland’s only interfaith initiative, the Northern Ireland Inter faith Forum, based in Belfast. Saunaka is married to Kesava Dasi.

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JOHN BORELLI

John Borelli (Ph.D. Fordham University) directs Inter-religious Relations and assists with ecumenical affairs for the (US) National Conference of Catholic Bishops (NCCB).

A Consultant to the Vatican’s Pontifical Council for Interreligious Dialogue, he is also an advisor to Monastic Interreligious Dialogue and the Catholic University of America Institute for Interreligious Study and Dialogue. He is a member of the International Buddhist–Christian Theological Encounter Group and is on the Executive Council of the US chapter of the World Council for Religion and Peace.

John staffs four NCCB dialogues with Muslims and serves on the Anglican-Roman Catholic Consultation in the United States.

His articles, presentations and reports have been published in Vatican II: The Continuing Agenda (Sacred Heart University Press), New Theology Review, Mid Stream, Ecumenical Trends, Origins and Faith Alive (Catholic News Service), The Living Light (USCC), Bud dhist–Christian Studies, Pro Dialogo (Pontifical Council for Interreligious Dialogue), and Ecu menism. With John Erickson he has co-edited The Quest for Unity: Orthodox and Catholics in Dialogue (St. Vladimir’s Seminary Press/USCC, 1996), and he edited Handbook for Interreligious Dialogue (Silvert Burdett & Ginn, 1990).

85 ISKCON in Relation to People of Faith in God

MARCUS BRAYBROOKE

Marcus Braybrooke is the vicar of three villages near Oxford. He is Joint-President of the World Congress of Faiths and a Trustee of the International Interfaith Centre. His books include: Pilgrimage of Hope; Faith and Interfaith in a Global Age; The Explorer’s Guide to Christianity; A Wider Vision; he is editor with Peggy Morgan of Testing the Global Ethic; and with Jean Potter All in Good Faith.

KENNETH CRACKNELL

Kenneth Cracknell is currently Distinguished Professor-in-Residence at the Brite Divinity School, Texas Christian University, Fort Worth, USA where he teaches theology and interfaith relations. Previously he taught in Cambridge, England, for seven years, after heading up the work of the British Council of Churches in interfaith relations from 1978–88. He is the author of Towards a New Relationship: Christians and People of Other Faith, and Justice, Courtesy and Love: Theologians and Missionaries Encountering World Religions 1846- 1914.

86 ISKCON in Relation to People of Faith in God

GAVIN D’COSTA

Gavin D’Costa is Senior Lecturer in Theology, in the Department of Theology & Religious Studies, University of Bristol. He has written: Theology and Religious Pluralism, and edited Christian Uniqueness Reconsidered, and the forthcoming: The Trinity and the Meeting of Religions (Orbis, New York, 2000). He is on the Catholic Bishops Advisory Committee for Other Faiths and was visiting McCarthy Professor at the Gregorian University, Rome (1998) where he taught on Christian attitudes to other religions. He is married and has two children.

ULRICH DEHN

Ulrich Dehn is a Protestant theologian. He spent eight years at a Christian institute in Tokyo and is currently employed as head of Non- Christian Religions at the Protestant Institute for World Views and Religions in Berlin. He is also a lecturer at Humboldt University. He has published books on the historical dimension of Japanese Buddhism and Buddhist–Christian encounters. He is married and has two children.

87 ISKCON in Relation to People of Faith in God

HANS UCKO

Hans Ucko was born in Sweden and is an ordained minister of the Church of Sweden. He earned a Ph.D., in Asian contextual theologies and the Jewish tradition, from the Senate of Serampore University (India) in 1999. He was involved in inter-religious dialogue on behalf of the Swedish Church, particularly that between members of the Christian and Jewish faith, from 1977 to 1989. He has also acted as the Church of Sweden’s Secretary for Christian institutions in East Asia. He has written and edited three books: Common Roots — New Horizons (1994); People of God, Peoples of God — A Jewish–Christian Dialogue in Asia (1995); and The Jubilee Challenge — Utopia or Possibility (1997). He has also written numerous articles in several languages. He now lives in Nyon, near Geneva, and is married with three children.

FELIX MACHADO

Felix Machado was appointed by the Pope as undersecretary at the Pontifical Council for Inter- religious Dialogue. A Ph.D. at Fordham University in New York, his doctoral research was on the Jnaneshvari, a commentary on the Bhagavad-gita by Sant Jnaneshvar, a thirteenth century Bhakti Saint from Maharastra. He has written over one-hundred articles in various reviews in English, Marathi, Italian and French and is a part-time lecturer in two different universities in Rome. He completed his studies in Bombay University, Bombay Diocesan Seminary, Catholic Faculty in Lyons, Maryknoll School of Theology, New York and Fordham Unversity, New York. He was born and raised in Vasai (near Mumbai), India.

88 ISKCON in Relation to People of Faith in God

BRIAN PEARCE

Brian Pearce served in the UK Civil Service from 1959–84; During 1984–86, he helped to establish the Inter Faith Network for the UK of which he has been Director since 1987. The Network links over 85 member organisations with an interest in building good relations between Britain’s different faith communities.

RABBI JACQUELINE TABICK

Rabbi Jacqueline Tabick, of North West Surrey Synagogue in Weybridge, UK, is Vice Chair of the World Congress of Faiths. She is married to a rabbi and they are blessed with three children. She has contributed articles to many teaching and Jewish magazines and is a regular on the UK television programme ‘Pause for Thought’.

MICHAEL IPGRAVE

Michael Ipgrave is Secretary of the Churches’ Commission for Interfaith Relations, the ecumenical commission which co-ordinates the interreligious work of Churches Together in Britain and Ireland. He is also Adviser on Interfaith Relations to the Archbishops’ Council of the Church of England. He is an Anglican priest, and lives in Leicester with his wife Julia and three sons.

89 ISKCON in Relation to People of Faith in God

International Society for Krishna Consciousness Founder Acharya His Divine Grace A.C. Bhaktivedanta Swami Prabhupada