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Diego
Irarrazaval, CSC
We deal with new challenges; namely, with political and economic global factors, religious pluralism in most societies, and Christian theologies in dialogue with other faiths for the sake of human well-being. In the midst of these realities, many go through a spiritual revolution. In my case, from a devout and fundamentalist Catholic milieu I have moved to inter-religious concerns for justice. Together with leading a Christian community I participate in indigenous rituals and celebrations that have syncretic and non-Christian features; all of this nourishes me. Urban populations in Latin-America walk among many symbolic and spiritual systems; and in the heart of most persons there is an encounter of various religions/spiritualities. Since the Mystery of Life is revealed through a rainbow of cultural and religious mediations, theological discourse has to go beyond its sectarian history and to be relevant among peoples of different faiths. Thus we are weaving threads into a new theological fabric. It can be said that theology becomes macro-ecumenical in so far as we respond to plural manifestations of God’s mystery of salvation. In my opinion, the task is a theology of universal salvation that arises from the cry of the poor, and not a limited "theology of religions". 1. World scenario September 11, 200l, was a crime against humanity. What followed has been worse: a global market economy has joined hands with political and military powers. It is a North-Atlantic totalitarian alliance with governments of the whole world. Under the slogan of "war against terror" we are faced with new absolutes of Good (Western civilization) and Evil (any substantial critique or alternative). The modern empire has said: if you are not with me you are against me. So, there is a revival of several forms of fundamentalism, mainly a political-economic modern Mamon, and also Islamic and Christian fundamentalisms; with their corresponding idolatries. In this scenario, we again turn to God’s justice. It is incompatible, as Elsa Tamez explains, with a human programme of "infinite justice". The gracious and merciful God of Justice, that resurrects the Crucified, is also on the side of all victims throughout history.1 In today’s world there are also alternative voices and networks, like the Social World Forum that has met twice in Porto Alegre, Brazil; and all sorts of local initiatives in terms of health, ecology, labour, community, etc. ... that have an alternative thrust. How is God present in these struggles and dreams? They have to be measured by the Gospel ethical standards. 2. Mystery and plurality To speak of one true Saviour and many human religions (as if this were a dilemma) is one point of view. It is preferable to focus on a multidimensional and inexhaustible Mystery and the human paths to wholeness. Asian theologians manifest a reverence of Mystery, expressed in other religions that have their rituals, texts, persons.2 It is better not to judge with one’s criteria another religion, but rather to focus on the Otherness of Mystery in terms of which any religion has to show its meaningfulness. Plurality of religions is not only a phenomenon; it can be seen as a mysterious will of God, as it is pointed out by Claude Geffré.3 This does not imply relativism, nor a devaluation of Christ’s salvation; since all of history, cultures, peoples, spiritualities, are touched by God’s love. 3. Religious traps and values Religions (particularly those with monotheistic principles) have a tendency to be exclusive and intolerant; they often legitimize violence; and they can direct human attention to themselves rather than to a Source and Presence (and in that way religions become idols). Inter-religious dialogue has to make a critique of all those traps. In a constructive way, inter-faith/religious dialogue adresses itself to a joyful Mystery of life. This is inseperable from the tasks of justice and peace. Faustino Teixeira warns that religion plays a special role but may not claim a monopoly over these tasks; Marcelo Barros praises efforts in Brasil and all over Latin America since the 1970’s, between brothers and sisters of different Churches, together with non-believers who thirst for justice, in a common defence of land, of indigenous communities, of the political road to liberation.4 In terms of these values we carry on inter-faith praxis. 4. Theological guidelines Inter-faith praxis, from our perspective, is rooted in the Spirit of Christ that moves everything and everyone in unpredictable ways; and we dialogue with other religious Sources of life. Its ethics is that of the Gospel of love and justice; that is, dialogue is not self-centred nor religion-centred; rather we contribute with our loving/just praxis and collaborate with other ways of seeking wholeness (according to each religious tradition). Thus we place different threads of faith in a common texture of life. Notes 1. See Elsa Tamez, "Justicia infinita, injusticia sin fin", Pasos, 98 (2001), 7-12. 2. See Office of Theological Concerns, Federation of Asian Bishops’ Conferences, "Doing Asian Theology in Asia today", Hong Kong, October 2000. This text affirms a plurality of methods in doing theology, which has to "meet the basic standards" of Revelation, of the sensus fidelium, and of the magisterium of the Church. 3. See Claude Geffré, OP, "Pour une théologie de la différence", SEDOS Bulletin, 33/11 (2001), p. 291. 4. See Faustino Teixeira, Teologia das religioes, São Paulo: Paulinas, l995, pp. 206-7; and Marcelo Barros, O sonho da Paz, Petrópolis: Vozes, 1996, p.193.
Ref.: Text from the Author. January 2002.
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