Types of ID

In Redemptoris Missio Pope John Paul II lays out the various forms of ID. “A vast field lies open to dialogue, which can assume many forms and expressions: from exchange between experts in religious traditions, or official representatives of those traditions, to cooperation for integral development and the safeguard of religious values; and from sharing of their respective spiritual experiences to the so called ‘dialogue of life’, through which believers of different religions bear witness before each other in daily life to their own human and spiritual values, and help each other to live according to those values, in order to build a more just and fraternal society” (n. 57). I take the liberty to re-arrange the sequence of types for a more logical approach to the topic, and for better clarity. My sequence is the following: Dialogue of Life - Dialogue of Works - Dialogue of Sharing Religious Experiences – Dialogue among Theologians and Official Representatives of Religions. The last Chapter mentions these various types of Dialogue in a sequence which is similar to mine: “This dialogue takes place at all levels (of life, works, among experts and through spiritual experiences” (n.77).
A few words of explanation of these various types of dialogue may help their understanding and their practice.

1. Dialogue of Life

Pope John Paul II himself, addressing the participants at the Annual Meeting between the Secretariat for non-Christians and the World Council of Churches Sub-Unit on Dialogue, described it fully: “I was happy to learn that the subject for study is ‘the dialogue of life’, dialogue between ordinary believers, a harmonious and constructive sharing the situations of daily contacts. This is truly a basic form of dialogue, and one which lays the foundation of other more specialized encounters. The effort to build respect, understanding and trust at the popular level is a condition for friendly relations among the followers of great religions….. The vast majority of ordinary believers must also come to understand and accept people of other faiths as brothers and sisters, with whim they can peacefully share their lives”.1
This type of dialogue is possible and open to all people: actually, it fits best the ordinary people, the people in the pews of the churches/temples/places of worship. It can be fostered without any extra effort, without having the check the credentials, degrees, or a specific preparation. It takes place in the ‘day in-day out’ transactions among people in the market place, in the streets, in the neighbourhoods. It is part of living, rubbing shoulders with each other. By being ourselves, and acting according to our own codes of behaviour and moral acceptability, we come to know each other, to see the goodness inherent in all of us, to understand the reasons for certain behaviour which is not part of one’s life and beliefs, but of one’s prejudice and hang-ups. And that will, in turn, sow the seeds of trust, confidence, and growth.
The last Chapter has a notion of his type of ID: “the dialogue of life (relationship based on friendship and mutual interest in the situations in which daily life is lived out)” (n.28.4a).

2. Dialogue of Works

This type of dialogue encompasses all the joint efforts of religions directed towards improving life on earth, o, in more theological jargon, at building God’s kingdom on earth. Pope John Paul II explains: “With this dialogue, each partner makes an honest attempt to deal with common problems of life. The experience of suffering, disappointment, disillusionment and conflict are changed from signs of failure and doom, to occasions for progress in friendship and trust …… As followers of different religions, we should join together in promoting and defending common ideals in the spheres of religious liberty, human brotherhood, education, culture, social welfare and civic order. Dialogue and collaboration are possible in all these great projects”.2
The needs of humanity, the calamities which affect humanity, the problems which make human life so difficult or even impossible for a great majority of our brothers and sisters the world over, are such that only if the efforts of religions are joint together we can hope to make some noticeable change, to offer some substantial improvement. How can anyone religious body even expect to make a substantial contribution in the qualities of life of God’s kingdom, or go alone in the pursuits of changing the condition of life an earth? Together there may be a chance for some change: alone, the case is hopeless and the efforts will prove fruitless for those in need, and frustrating for those involved in the process of helping.
But there is even a greater reason for going together about improving life on earth, besides the consideration of the concrete effects which may follow. It is the fact that religions would go about changing these terrible conditions of life motivated by moral principles, animated by religious considerations. In a world which is growing more and more atheistic, which operates out of civil litigations more than brotherly concern, whose social workers are paid bundles of money to offer assistance, the example of millions of people who help out of compassion, of sympathy, of deep empathy, who see in the others the reflection of God’s image, and for the Christians of Christ’s presence, would make an impact and direct the efforts to help others towards a more noble level of respect and veneration. Pope John Paul II again leads us in this direction: “The evangelical witness which the world finds most appealing is that of concern for people and of charity towards the poor, the weak and those who suffer. The complete generosity underlying this attitude and these actions stand in marked contrast to human selfishness. It raises questions, which lead to God and to the Gospel. A commitment to peace, justice, human rights and human promotion is also a witness to the Gospel when it is a sign of concern for persons, and is directed towards integral human development.”.3
This type of ID is also viewed positively by the last Chapter: “the dialogue of work (interreligious collaboration and programs of human promotion, development, education, justice and peace….)”. (n.28.4b).

3. Dialogue of sharing Religious Experiences

Followers of world religions, under the inspiration of the Spirit, have developed many forms of responses to God who calls them to relationship with Himself, to grow into the fullness of life: forms of contemplative meditation, of oral prayers, of liturgical rites, of personal and communal sharing. The wealth of religious responses is unbelievably impressive! There is so much which can be shared and can enrich all in the process of sharing. Center for sharing these religious experiences are mushrooming! The Hindu Ashrams in India are becoming homes to Christians to live in, to pray, to act, and the Christian Ashrams for the Hindus, Buddhists and other perform the same service. These places are the living cells of the future of religions! It is here where the Spirit flows freely, inspires without discrimination, and moves to action without labels of diversity- It is a well known fact that the influence of Easter Religiosity, contemplation and asceticism is permeating the Western forms of religiosity, and, more so, the Catholic faithful. Despite the fact that the Vatican issued a letter on “Some Aspects of Christian Meditation”, which warned against some risks of syncretism, millions of Catholics have enriched their prayer with the help of Easter Practices.
W. Johnston summarizes well the phenomenon of religious osmosis. “I get deeper and deeper rooted in the Bible and in Christian traditions, while opening myself for the dharma and the wisdom of Easter masters. And, at the same time, I wish to share the treasures of the Gospel with all those who are willing to listen. I believe that this is a very exciting development: the birth of a new mystical contemplation is being born. It differs from the medieval Christian mysticism that I learned when I was a novice, but also from the traditional Buddhist or Hindu mysticism. It is a third way, a tertium quid. It grows year after year”.4
The last Chapter also recognizes this type of dialogue: “the dialogue of spiritual experiences (knowledge, deepening and sharing of the mutual religious experiences and prayer meetings” (n.28.4d).

4. Dialogue of Professionals and/or Official Representatives of Religions

Strangely enough, when most believers hear about interfaith dialogue, they relate the term to this type of activity, to exchanging theological insights, sharpening religious principles, searching for deeper meanings in each one’s religion. Obviously, this is an important aspect of interfaith dialogue, it has much meaning for the future of religions, but this will always remain a very small aspect of the whole spectrum of dialogue. The three other aspects mentioned above will count many more believers involved, will have much greater access to the followers of religions, and will impact the future of humanity to a much higher level of effectiveness.
In the evaluation of ID done by the Bishops Institute for ID (BIRA), we read the following statement: ”The dialogue of discourse can be carried out by a limited number of scholars, it has undeniable value, the results of which are expected to be communicated to others. It enables the believers to become better informed and to overcome suspicion, prejudices and misunderstanding. Even as a believer gains in understanding for the beliefs and practices of others, one becomes more aware and appreciative of the uniqueness of one’s own faith. The goal here is the truth, coming to recognize more accurately what others believe and how they respond to the Truth, as well as to clarify one’s own beliefs to oneself and to others”.5
The last Chapter is also proposing this type of dialogue: “the dialogue of experts (study and deepening of elements which are common and those which are different in the various religions” (n.28.4c).

Attitudes of Dialogue

The Practice of dialogue, more than heady reflections of the issue, has indicated the most basic attitudes to bring to ID in order to reap the best benefits and avoid negative pitfalls. Cardinal Arinze describes them thoroughly in a paragraph which has become almost the Magna Carta for this subject. “ID, to be fruitful, requires in the participants such mental attitudes as respect, listening, sincerity, openness, and willingness to receive and to work with another. On the religious level it demands that each side in the dialogue leaves himself or herself open to the action of God for that person. ID, therefore, leaves intact the right of every person to practice his faith and to propose it to others. Dialogue does not require of the person to participant that he should temporarily suspend his belief in his religion, or some articles of it”:6
Pope John Paul II in RM insists on another attitude extremely important and highly theological. “A deep respect for everything that has been brought about in human beings by the Spirit who blows where it will ….. Dialogue is based on hope and love, and will bear fruit in the Spirit” (n.56).
One can easily see that some of these attitudes are more theological in nature than others (faith, hope, openness to the Spirit, empowerment by the Spirit to sharpen the eyes and the understanding of other religious traditions); others are more psychological in nature (honesty, sincerity, respect, readiness to receive and to give, docility and humility); some are means to avoid the risks of dialogue (no dilution of beliefs, no compromise in what believers consider essential to their faith, no false irenicism).
Our Chapter is proposing some further attitudes, or sharpens those mentioned, especially for us missionaries. Missionaries should “nurture an attitude of openness, esteem and acceptance of those who profess a religion different from ours” (n. 28.1). “ID invites us to overcome exclusivist attitudes in the concept of salvation” (n. 77). For us Consolatas ID “is a traditional part of our missionary methodology and, at the same time, is a confirmation of one of the priorities that we have chosen in our most recent mission openings” (Ibid). “Peace in the world depends on respect and mutual understanding among religions” (n.78.4). All missionaries should “accompany and support our specific activities of ID, both the traditional ones, as well as the most recent ones” (n.79.5). And finally “we should have appreciation for those confreres who have specialized in the study of religions” (n.79.6).
The theory and list of attitudes will be learned as believers go along, interact with each other, notice the reactions of the others, the embarrassment in proposing certain truths, or discussing certain topics. And, most of all, they will be sharpened by the power of the Spirit who is the source of dialogue, the light in the labyrinth of dialogue, and hidden, but active partner in dialogue.