PRINCIPLES FOR INTERRELIGIOUS DIALOGUE.pdf - CUEA

post-Vatican II years of a broad and comprehensive notion of
evangelization, of which dialogue –together with other elements- is an
integral dimension. 4
Thus Jacques Dupuis defines dialogue in this way:
As a specific, integral element of evangelization, dialogue means all
positive and constructive Interreligious relations with individuals and
communities of other faiths, which are directed at mutual
understanding and enrichment, in obedience to truth and respect for
freedom. It includes both witness and the exploration of respective
religious convictions. 5
However, he clearly states that dialogue must be distinguished from
proclamation and evangelization since it does not aim at conversion
of others to Christianity.
We ought to state beforehand that Interreligious dialogue is possible
but a difficult way. Its possibility and difficulties will be highlighted as
we discuss it. However, let us know that the Catholic Church has not
held an exclusively negative attitude towards other religions.
Although there have been some exclusivist approaches and thoughts
in many of her members. Perhaps the general attitude in the
encounter between Christianity and other religions has been that of a
dialectical union of acceptance and rejection. 6 This means that there
have been some positive as well as negative responses, episodes of
cooperation and chapters of repugnance.
However, the Catholic Church’s attitude has substantially changed
and continues to evolve into a new understanding of her relations
with non-Christian religions, particularly with the newness brought in
4 Jacques Dupuis, Toward a Christian theology of religious pluralism (New York: Orbis Books, 2002), pp.
358-559.
5 Ibid, p. 359.
6 Owen C. Thomas, (ed), Attitudes towards religions (London: SCM Press LTD, 1990), pp.174-175.
Created by DEAN-FASSFrederic Ntedika Mvumbi, OP
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