chapter – one
THE MEANING
OF INTER-RELIGIOUS DIALOGUE
1.1.1 ETIMOLOGY OF DIALOGUE
The term Dialogue is a
translation of the Latin word dialoge
or the Greek word dialogos which comes from the original Greek word dialegein: dia
‘through’ and Legein ‘speak’. The most popular word
for dialogue in Greek is dialegesthai, meaning ‘converse with’ [1]
Therefore, the term Inter-religious Dialogue could be
understood as Conversation with other Faith Communities, Inter-religious Relations, Inter-religious
Discussions, Inter-religious Co-operations, etc.
In these regard Inter-religious Dialogue would include any
form of religious encounter or any form of meeting with one another even of the
market situation, meaning, even if one is not fully conscious of the very fact
and purpose, provided matter is religious, not necessarily God, Absolute Truth
or Absolute Good as known in different religio-philosophical definitions or
connected with religio-practises. It is a faith community encountering with
other faith communities. Thus, Inter-religious Dialogue cannot be
narrowed down to the level prescribed for the Academic Reality and Intellectual
Discussions amongst Scholars or whatsoever.[2]
It is to be understood rather in a mutual communication or a sharing of what
one is convinced of in what one believes in to the other and an attempt to
understand of the others and vis a vis as a friend talks to a friend.
1.1.2 DEFINITIONS
According to X. Irudayaraj, sj., Dialogue
is a meeting in friendship of people inspired by a deep respect and interest
for one another and fostered by a desire to communicate with each other.[3]
According to Daniel Achruparambil, Dialogue
is, a meeting, a sharing, a searching __ all of which lead to communion in
which the partners may realize greater unity and at the same time greater
personal identity.[4]
FABC defines Dialogue as, a conversation
between persons of different minds where the dialogue-partners come to learn
from the other, to witness to the other, as well as to convert the other.[5]
CBCI Commission for Dialogue &
Ecumenism defines Inter-religious Dialogue, as both an attitude and an
activity of committed followers of various religions who agree to meet and
accept one another and work together for common ideals in an atmosphere of mutual
respect and trust.[6]
Mourice D’Souza difines Dialogue as every form of meeting and
communication between individuals, groups and communities to bring about a
greater grasp of truth and to achieve better human relations in the spirit of
sincerity, respect for persons and mutual trust. [7]
1.1.3 DEFINITIONS IN THE CONTEXT OF
EVANGELIZATION
According to Philomena Matthew
Parackal, Inter-religious Dialogue is an evangelisation, cordial
relationships and friendly contact at a personal level.[8]
Bishop Ienvenido S. Tudtud says, Dialogue
is not a name that one wraps himself in; it is life, because its source is life
and its end is also life, the life of one’s fellow human being. [9]
According to Fr. Lisbert
D’Souza,s.j., All Evangelisation is Dialogue, for to evangelise is not to
share information about Jesus and His message; it is to accompany the other,
whether Christian or of other religious persuasion, in a common journey towards
God. [10]
According to M. K. Gandhi, Dialogue
is a common search for Truth, the source of all good and true in efforts to
solidarity and at peace, justice and reconciliation. [11]
1.2
MEANING OF
INTER-RELIGIOUS DIALOGUE
From the above definitions we may
explain Inter-religious Dialogue in the following points.
1.2.1 CONVERSATION OF THE EQUALS
Inter-religious
Dialogue is a conversation, a two-way communication between two or more
persons holding the views of their own religio-cultural history and
upbringings. It is not a debate for wining over; nor an academic
reality for intellectual discussions as I mentioned earlier thus to get
stuck up with particular and selected topics and try to bring compromises and
solutions; nor a mere reinforcement
of ideas of one’s way of seeing, thinking, and reflecting upon
whatever truth one might do, upon the others.[12] It is not that I know and therefore am I
motivated to give. It is a conversation of a sort that excludes all forms of
exclusiveness. It comes from the very core of life that demands respect,[13]
wills to listen and the sincere appreciation of conscious understanding of
their differences, i.e., there cannot be a true and fruitful conversation
unless one has the depth of understanding and personal conviction on the matter
one is to share about; is one’s own identity, but at the same time one needs
not only to respect but to accept other’s identity as equal. Hence, no thoughts of better in
position, no sense of chosenness, no boast of absoluteness and no superiority
and triumphalistic attitudes can be the part of Dialogue (NA).
1.2.2 A GIVE AND
TAKE
What
motivates one for Inter-religious Dialogue is a spirit of
sharing, for dialogue would be genuine and fruitful, if only both are willing
to share their religious convictions. Here, I would take a step further and say
that it should be only a giving out, for in every spirit of sharing there is
also a desire attached for what other can give. Whether it is accepted or
not, is immaterial. If you have something to offer; just offer it.[14] This may at first appear to be one sided, but
in an open-minded response, becomes a mutual sharing, yet desire for fruits
should not be part of Inter-religious Dialogue as a sharing. Therefore, it is
letting to know one’s own first, and then learning in so far as one’s own faith
is tested, refined and sharpened, e.g. in sharing and communion of religious
experience Believers perceive the similarities and differences; realizes the
diversity of gifts and human responses. In Indian religious tradition one can
harvest the greatest favour, one can be quickest achiever and be at still peace
only by the practice of nishkarma karma. The real test of faith
is faith-in-relation.
1.2.3 MUTUAL LEARNING
The
general principle or the plain truth is that the more you give the more you
receive; the more you open yourself to the other, the more you can become part
of it; the more you get closer, the more you get to know the other better. Many
define Inter-religious Dialogue as a mutual learning, and
it is, no doubt, yet we can understand it better from the above premises.
Inter-religious Dialogue demands no
duplicity in sharing[15]
and what the dialogue partners share, is their true religious experience that
includes all that a religion contains: beliefs, values and the systems and the
learning of them becomes a mutual in the sense, both dialogue partners come to
know of the other and other better, thereby leading to a mutual appreciation
and acceptance and even to reconciliation and peace[16]
as the results of the greater grasp of the truth.
Besides, the process of learning
about is also a self-discovery and self-acceptance. The learning of others
helps unto a better understanding of one’s own, for in viewing of the other
more closely one inevitably has to re-view one’s own religious convictions and
worldviews in the light of the new learning obtained from the other (NA).[17]
Therefore, dialogue helps to discover and understand the beliefs and values of
both one’s own and of the others.
1.2.4 A WITNESS
The
word witness comes from a Greek word, martirium, translated into
English as martyr. Martyr means standing on behalf of and for the
original to whom or to which of follows.[18]
Inter-religious Dialogue becomes a witness in so far as it is a dialogue
of the persons and demands an adequate knowledge of the truth and essence of
one’s owns religio-tradition one side, and a faith conviction, commitment and
courage on the other. Only people with a mature, faith ad deep convictions
are capable of genuine inter-religious dialogue …… it should not be a
superficial faith and loose attachment to ……[19] It is in this context Lisbert D’Souza
quotes all evangelisation is ultimately dialogue.[20]
While being respectful of the dialogue partner, one must also be honest in
witnessing to even those elements which may perhaps sound most disconcerting to
the other. A. J Santhanam says, to whom to convince, if I’m not, myself, the
first? [21]
…………There
must be no abandonment of principles nor false irenicism, instead …… for mutual
advancement on the road of religious inquiry and experience …… Only those with
a mature and convinced Christian faith …… deeply immersed in the mystery of
Christ and are happy in their faith community can without undue risk and with
hope of positive fruit engage in inter-religious dialogue…………[22]
1.2.5 A MUTUAL CONVERSION
The
ultimate goal of every form of dialogue is the conversion of the Dialogue
Partners. In fact anything short of conversion implies a failure in the
Dialogue Efforts. However, conversion here does not refer to a mere winning
over. This would be a narrow and misconceived understanding of conversion.
Our stand of conversion is a sharing with (see also give and take). Conversion refers to a mutual authentic transformation of hearts
and not a change of in religious affiliation. This flows from a genuine sharing
of religious conviction and the true grasp of the truth.[23]
Conversions do occur as the result of dialogue ……some return home more
confirmed in their own religious tenets, but less fanatical [24]
This mutual authentic transformation takes place not in the intellectual
level, but in the heart level. It is the principle of Beatitudes (Mt.
5) applied in the concrete life situation. It broadens
perspectives about life and religion in general.
1.2.6 COMMON PILGRIMAGE TO GOD
This
goes with the definition meeting and communication between individuals,
groups and communities to bring about a greater grasp of truth and to achieve
better human relations in the spirit of sincerity, respect for persons and
mutual trust [25] or with
Gandhi’s understanding of dialogue, as a common search for Truth.[26]
Dialogue is not only sharing of religious convictions, or religious
information. All the above explanation of the different definitions,
Inter-religious Dialogue as conversation of equals, a sharing, a mutual
learning, a witnessing and mutual conversion are nothing but a journey to the
deeper truth in and through mutual enrichment. Dialogue has to be understood
rather in a brother concept of accompaniment in the religious persuasion and
the partnerships in journey to the Truth, God. Staff himself- 5
The Spirit of God is antecedently present in world religious
traditions and cultures (Vat II). Therefore,
God who remains ever unfathomable is better grasped in and through the sharing
or common theological discoursion, i.e., Inter-religious dialogue. The
plurality of the religions and the religious traditions are the gift of God,
who even through the exhaustive finite-signs and symbols loves to communicate
himself to the world remains beyond our grasp and thus is a grace for humanity.
Chapter – Two
THE GOAL OF INTER-RELIGIOUS DIALOGUE
2.1 INTER-RELIGOIUS DIALOGUE
AND JOURNEY TO THE
ABSOLUTE
Today, the Great World Religions’ attitude towards others have
undergone a great change from monologue to dialogue; from fear to initiatives;
from withdrawal to openness; from doubt to confidence of being listened to;
from hatred to acceptance. Christians understand themselves as co-pilgrims with
the followers of other faith tradition;(NA-2) regards other religious traditions as legitimate ways of salvation.
It is the fruit of the untiring theological reflection from ages in pursuit of
the Divine mystery that is ineffable, and transcends all religions and
revelations.
The various religious traditions are actually ways of salvation for
their members, e.g., without quoting the Biblical passages that define faith,
Faith truly is the gift of God and there is not a single Religion that can and
exists without faith. The church sees it
as the activity of the Word and the Spirit.[27]
The same is true also with many other religious-contents of rituals
and practises found in the religious traditions. Vatican Council, II affirms
that in the religious traditions of other faith, there exists elements which
are true and good (G. 16), precious
things, both religious and human (GS. 92), seeds of contemplation (AG. 18), elements of truth and grace (AG. 9), seeds of the word (AG. 11,15), and rays of the truth which illumines all mankind (NA.
2).
It is to be accepted not because that church teaches, but because
all good and true, that are found not only in the subjective dispositions of
the devotees of other religious, but also in objective elements in those
religions, such as their rites and cultures that enlighten every sincere person
giving new life are the gift of God.
There is inherent in the world, God’s universal will for salvation
and religious traditions are the different designs by which God executes his
plan.[28]
According to Karl Rahner, History of religions are the unconscious Yes or No
to the word of God, was to come in human flesh; [29] the Truth, source of all truth and good (NA.2).
Religions are providential ways to salvation.[30]
They would represent the ordinary means to salvation, Hans Kung.[31]
Pope Paul VI, in his Apostolic Exhortation Evangeli Nuntiandi, (No.80) asserts that God can apart from the ordinary path of salvation
revealed by the word and the life of Jesus Christ, work salvation by extraordinary
ways that are known to God alone.[32]
Thus, grace and truth are not under the monopoly of human grasp. God’s grace is
God’s own self, beyond human perception.
The riches that God has given (AG. 11), or the truth and grace that is present and hidden in national and
religious, the good found in the hearts and souls of men, or in their rites and
civilizations (AG. 9) are to be uncovered
with joy and reverence or gain through sincere, patient dialogue (AG.
11).
Thus we, can’t reject anything which
is true, good and holy in other religious traditions, rituals and practices.
Today church looks with sincere respect upon those ways of conduct and life;
rules and teachings which, though differing in many particulars from what she
holds and sects forth, nevertheless often reflect a ray of that truth which
enlightens all men. The history of religions as a whole integrates in the
single history of the dialogue between god and the world, Karl Rahner.[33]
2.2
INTER-RELIGIOUS DIALOGUE AND
EVANGELIZATION
The
Inter-religious Dialogue constitutes an integral element of the every true God
experience, which is essentially a sharing, in all religions and religious
traditions. Thus we must take an open, positive attitude towards world
religious traditions, situating them in the overall salvation plan willed by
merciful love of God for humanity.
A
broad and comprehensive concept of evangelization means not only a concept that
will reflect the fact that the whole personhood of the evangelizer i.e. words,
works, and life witness are involved; nor is only an extension to the whole of
humanity, seeking transformation of the culture and cultures by evangelical
values, but that embraces the various forms of religious activities (for
religion includes all world situation in which it exists), complex reality with
multi essential elements such as witnessing to the gospel, working for the
values of the kingdom, a mutual sharing of God-experiences, inculturation and
meeting with other religions, the struggle for the promotion of justice and
human liberation and participation in the total transformation of the world,:
The 1971
Synod of Bishops, [34]
in which one must has to overcome one’s own inveterate habit of reducing
evangelization to explicit proclamation and sacramentalization, limited to a
particular religion’s sphere of understanding, preaching or teaching. The distinct
parts, are different elements or dimensions, or better still, different forms,
modalities or expressions of mission in a single, complex and articulated
reality adopted to suit the concrete circumstances of the time and place and on
the human context; social, economic, poetical and religious at work and this is
what the inter-religious dialogue is all about. The Inter-religious Dialogues
culminates in proclamation. [35]
2.2.1 Mutual Evangelization
The
Inter-religious Dialogue is in itself an evangelization and a mutual
evangelization in the sense that, through it the dialogue partners evangelize
each other, under the impulse and movement of the Spirit of God. The partners,
together, live consciously on the one side, unconsciously on the other the same
mystery of God, which becomes active in them by the action of the Spirit (GS.22). Since
Christ died for all men, and since the ultimate vocation of man is in fact one,
and divine, we ought to believe that the Holy Spirit in a manner known to God
offers to every man the possibility of being associated with this paschal
mystery.[36] Evangelization
ultimately, therefore, is a seeking to convert solely through the divine power
of the messages proclaimed, both the personal and collective consciences of
people, the activities in which they engage, theirs ways of life and the actual
milieu in which they live by inter-communication: Proclamation, Teaching, Work and over all by
Living Religious Values which are only different forms of dialogue.
The Inter-religious Dialogue should not be looked upon as apart or
against the mission, but an integral part of the church’s evangelizing mission.
Dialogue is a path towards the kingdom of God.[37] Through Inter-religious Dialogue the church
not only opens herself to the spirit that is at work in other religions, but a
method and means of mutual knowledge and enrichment and a process of peace
flowing from the depths of personal encounter with the divine in sharing.
Dialogue remains oriented towards proclamation in so far as the dynamic process
of the church’s evangelizing mission reaches to its climax and its fullness.[38]
Hence, it cannot and should not be reduced to Christians to proclaim only.
For
all the Baptized, the practice of the inter-religious dialogue is an
actualization of men’s ultimate, one and the divine vocation in and through the
concrete reality. Under the influence of the spirit of Jesus Christ, the
partners in the inter-religious dialogue are called together and by each other
to a more profound conversion to God (GS.22). The Pope
does not perceive any conflict between proclaiming Christ and engaging in
inter-religious dialogue. Both must rather maintain their intimate connection
and distinctiveness.[39]
This constitutes mutual evangelization.
2.3 THE
PROMOTION OF HUMANE COMMUNITY
The
Society and Religion are closely connected. It is the Religion motives, and not
a group of people collectively coming to share their living that structures the
Human Society. Human society stands on the principles that are all deeply
religious and spiritual. Thoughtful people, from the earliest times,
realized that real and lasting prosperity of any community or nation must have
a ‘Spiritual Basis’ : on a mutual
recognition of rights and on a mutual cooperation for the common good. [40]
Religions
have strong binding force. The literal translation of the Latin word legare
for religion is to bind.[41] Things which unite us are more than the
things which divide us.[42] we members of all religions have in common is
the same human heart with its ineradicable desire for goodness, truth and
beauty, a desire for saccidananda: first World Conference on Religion
and peace, October 1970, Kyoto, Japan.[43]
Religions at most have the common human progressive motives. Yet, it is
evident that in many states as well as in Assam, Social discrimination and sub
humanizations; Brahmin, born as the highest of all, is the Lord of all creation
and Shadras, born as the lowest, are untouchables [44]
are the production and sanction of the Religions.
Besides,
the importance of integral development, social justice and human liberation
needs to be stressed. There is need to stand up for human right, proclaim the
demands of justice, and denounce injustice; there is need to join together in
trying to solve the great problems facing society and the world, as well as in
education for justice and peace.(DM 13) [45]
The
Inter-religious Dialogues or Meeting of religions have unitive and liberative
functions. Dialogue ………who try to establish a kingdom of love is not only
intensely religious, it is also a dialogue which leads to salvation.[46]
……… Inter-religious dialogue
is not only a matter of theological discussion but reaches to the grassroots,
correcting misunderstandings communities have of one another, and fostering
solidarity in the building of a more just and human society. Inter-religious
collaboration is concerned with the struggle to eliminate hunger, poverty,
ignorance, persecution, discrimination and every form of enslavement of the
human spirit. Religion is the mainspring of society’s commitment for justice,
and inter-religious collaboration reaffirm this in practice………[47]
Inter-religious
collaboration promotes common ideals of religious liberty, human brotherhood,
good culture, social welfare and civil into an ongoing and all-embracing process
of dialogue with religions and cultures out of an authentic experience of God.
To change the situation nothing less was required than to change the very
principle (religions) on which the social order was founded. [48]
Social reforming and a religious dialogue go hand in hand.
2.4
INTER-RELIGIOUS
DIALOGUE: AN AGENT OF RECONCILIATION
The synonymous terms for reconciliation are settlement, compromise,
reunion, resolution, understanding, bringing together, ceasefire, healing etc.
The Inter-religious Dialogue as Reconciling Agent in broad sense is a process
of discovering, healing, restoring to originality and giving
new life, new light, and new sight not only in religion but also, in
human-cultural and socio-political sphere.
Inter-religious Dialogue brings different information about truth
and praxis; of what has been and what is of one’s own and of others. This
brings into realization of the understanding of the religious truth and the
praxis of both past and the present and enhances the new and correct thought
according to the roots and in the light of the future.
The pluralism
of religion is not necessarily from theological confrontation and disputes.
They are the produce of the deepest God-experience of the believing community
which they, in keeping, a constant and undying relationship with God constitute
into organized institutions from particular social set up and background, or
are the external expressions of the personal God-experience, personal
God-encounter, which they share in and within believing community in the
permanent set up. This calls for both the claim of uniqueness and a unity,
i.e., recognition of the truth found in others.[49]
Religions
are also the faith expression in the exclusive community. It has both inclusive
and exclusive understanding and lookout. It is inclusive for, it binds, but is
exclusive for, it has no share with others. Inter-religious Dialogue is a
process of mutual-realization, purification and healing. Religious community in
exclusive living and sharing is often led by prejudice or preconceived ideas
and generalization resulting into ignorance, narrow-mindedness, intolerance,
fear, pride, complacency, dogmatism, exclusive claim to being the only way and
onto regression of relationship.[50]
In fact the religious fanatics are those strongest exclusive forms of faith
expression of the groups. They are believers but those understood nothing of
what they belief.
Inter-religious
Dialogue is not just the discovery and healing, but a mode of being and
a way of life. It brings into the real commitment to the religio-praxis,
the real worship in so far as there can be not dialogue without true to the truth.
Dialogue is rooting back and liberating. It is both re-orientation and
the new orientation. The new movement of relationship with God, Oneself, Others
and the Nature, in terms of change of attitude, love and acceptance come into
form in the society.
The
society and the religion are complementary. One is affected and affects the
other equally. The caste Christians, discrimination, denial of educational and
employment opportunities in religious institutions,[51]
idea of untouchables, denial of social justice and power [52]
are human events hurting deep religious sentiments, yet are structure of
religious phenomenon today. If religion is defined after to bind must be
a dynamic. Coming together of the religious communities can comprehend that what
is not and what should not of their own. When members of various
religions co-operate in promoting social progress they are likely to experience
how much they have in common.[53] Dialogue
can create a strong bond among social workers belonging to various religions
and can shape them into an irresistible force in their endeavor to make this
world a better place to live in. God
experience is a process of becoming what one contemplates and thereby attaining
to a richer and fuller mode of being [54]
Dialogue is the last resort of processing that leads
not to compromise, but reconciliation, healing and growth.
Chapter
– three
GUWAHTI ARCHDIOCESE
3.1 GEOGRAPHICAL MAP
Situated on the border between India and china, the seven sisters
state of North East India are of the most interesting and enhancing lands on
the globe. Originally whole of North East was only one state, and was called
Assam. Today Assam is one of them, and stands as the gateway to the North
Eastern States.
The original name, assam, (inclusive
of seven states of today) would define its land
location and the grace. The term assam means un-even, not leveled. Thus Assam is the land of non-even, gifted
with Hills, Rivers, Forest; and the golden fields of green and plantations. It
is a centaury of birds and Animals; storehouse of valuable treasures of
historical importance.[55]
Guwahati is the capital city of Assam. The name Guahati comes from
two Ahom words, gua and hati, meaning betel-nut and the market. Thus, original
translation from Assamese would mean betel-nut market. The Ahom Kings
called Guwahati, the casket of gold, and later made it their capital.
The English, noticing its strategic importance called it, the gateway to
Assam. Guwahati became British’s headquarter in 1834. Dispur, a part of
Guwahati, is now the capital of Asssam.[56]
3.2 SOCIO-RELIGIOUS AND ANTHROPOLOGICAL
MAP
The legendary sacred river, Brahmaputra, winds its course through
the whole length of this virgin land. Gifted with natural beauty and resources,
the sanctuary of the wild birds and animals is also a home of peoples and
cultures. It links between the world and brings together a great-variety of
peoples and cultures. Entire races have been brought to its banker by waves of
migration and again blotted all from the pages of history.
The land of Assam offers to Anthropologists and philosophists
inexhaustible treasure e.g., no other part of the globe can boast of a greater
diversity of races, peoples and languages within the same area. An anonymous
writer named Assam, a home of races and a cradle of religions and cultures.[57]
Guwahati, Assam is a home of more than 20 indigenous tribes. Among
them few major ones are: Assamese, Bodos, Garo, Karbis, Rabhas, Coch Rajbansi,
Hajong, Santals and Adivasi. Each tribe is distinct with their distinct
languages, cultures and religions or sacred practices. These People of ancient
Indian cultures and tribes with simple customs, the so-called primitive races,
live here side-by-side influencing each other’s customs, traditions and
cultures. There are also, world and Indian general class people: Bengali,
Maroari, Panjapi, Bihari, Hindu Brahminic class, Muslims, Nepali, Tai etc. with
their own practise of faith and customs.[58]
Theirs history goes also not less than a few decades. Thus, there are people of
old classical language with highly developed literature, proud of its long
history whereas, there are others who are strangers even to a script, with their
past goes no further than a few legendary and sacred tradition about their
origins and antecedents.
Besides, is also the cradle of the Great Religions. Along with
Hindu, the highly spiritualized religious philosophy, venerating every living
creature as sacred, there are Muslim with sense of monotheistic belief and
Buddhist, Sikh and Jainism with ethical sense of religion stand out in contrast
to the creed idol worship and the cult of ancestors and spirits among the
people of the Land. They all enjoy the equal status and protection of the
state.[59]
The
tribes of Assam as well as of Northeast India are very much free from many of
the social evils to the larger Indian society. They have no caste system, no
sense of untouchables or social inequality, no dowry system, their womenfolk
enjoy equal status with the males, and both sexes share the burden of life
equally. Thus they are known for peace loving people.
The
legal procedures of a tribal society are not framed by any legal body,
but derived from the ancient customary laws, oaths and ordeals
drawn from their traditional beliefs and attitudes handed down from
generations. Sociologists have found customary laws of the Tribals as more
obligatory and comprehensive than even the laws imposed by any outside
authority or of the government. They are unwritten laws of customary usage
are obeyed more willingly, yet are good and binding, because they result from
the group sentiment or group loyalty, the corner-stone of all
primitive laws and cultures.[60]
Though Assam is one of the most gifted with natural riches and its
agricultural products contributes a major part of the country, it has always
been an economically underestimated state. It per capita income is often
sensexed below 30%.[61]
But what ultimately underlies behind this scene is a handful of privilege class
of the country they drain off the state’s valuable treasures and wealth to
other parts of the country as well as in the world.
3.3 ECCLESIAL MAP
Though North East as a region entered into the Ecclesianstical Map
only in 1890, with the arrival of a small group of four German Salvatorians to
Assam in February, the seed of good news dates a long history in Guwahati. The
history of Christianity in Guwahati dates back to the arrival of the two
Portuguese Jesuits, Cabral and Cacella in Hajo and Pandu, Guwahati on September
26, 1626. They were on their way to Tibet and through Sattrajit, the King of
Bushana, an ally of the Mugals, obtained assistance for their journey to Tibet.
But this is only with regards to Catholics. Catholic communities as well as
missionaries existed in the region much earlier with the immigrant groups of
soldiers during the reign of Mughal.[62]
There were about 1,700 Christians by the beginning of year 1600.[63]
There were approximately about 7’000 Christians at Rangamati in the
kingdom of Coch Bihar, Dhuburi, Assam, by 1682, Augustinian Chronicles
estimates. From 1872, father Jacopo Broy of the Institute for Foreign Missions
to residence at Guwahati. There is an evidence of ministering baptism in September
20, 1872 and building chapels at Nagaon, Dibrugarh and Dhuburi by 1875.[64]
By the end of 1889, the Propaganda Fide created the prefecture apostolic of
Assam, Bhutan and Manipur and entrusted it to the German Salvatorian
missionaries. They built their headquarter in Shillong. By 1913 father Rudolf
Fontaine, a salvatorian opened a Sisters’ convent at Guwahati and started an
Assamese Schools for the poor. During the World War I, the Savatorian German
missionaries were deported and the Holy See entrusted Assam Mission to the
Salesians in 1922.[65]
On 16 august, 1992, with Bishop Thomas Menamparampil SDB, the
Diocese of Guwahati was curved out of the diocese of Shillong. The new diocese’
territory extends over 24,683 kilometers with a total Populations over six
million with Catholics about 63,087 and the total of 19th Parishes.
On August 1, 1995, Guwahati was raised to the status of an archdiocese with
Dibrurah, Tezpur, and Diphu as its Suffragans. Today it has about eight
millions (approx) populations and the languages
spoken in the diocese includes Assamese, Bodos, Garo, Hindi, English, Karbis,
Khasi, Nepali, Rabhas, Sadri and Santal.[66]
chapter – four
THE FIELDS OF RELIGIOUS ENCOUNTER
1. THE SCHOOLS AND COLLEGES
Besides of thousands of
Schools and hundreds of Colleges and Higher Secondary Schools run by State and Central Government, Guwahati
Archdiocese is blessed with 37 Parishes; 52 Schools, of which about 40 Schools
are under developing; 1 College and 1 Higher Secondary School of its own.[67]
The education centers such as Schools and Colleges essentially and in fact are
the immediate front field of religious encounters and hence, they become the
centers of Inter-religious dialogues. Our approximate estimate of the students
belonging to the different believing communities are: 40 % Hindus, 26 % Muslims, 14 % Assamese, 8 %
other Christian, 6 % Catholics and 6 % Tribal Indigenous Communities.[68]
But
it is not a matter of how many Study Institutions the diocese has. By the very
fact that students belong to the diversity of the social classes, religious
communities and beliefs, is an understanding of the schools or colleges as the
institutions of religious and human encounters. Students and the staff of the
teaching coming from their own socio-religious background inevitably meet,
converse, share, try to understand, try to help and try to imitate each other’s
principles not always at highly spiritual level but as a human community of
living and learning together are deeply coming from their religious
experience.
Besides
the ordinary School curriculum of learning, these Schools and Colleges could
easily facilitate for various extra learning from seminars etc. offered
specifying the religious contents. Yet, it is not necessary that the topic of
the seminar be always and exclusively religious, but the success would lie in
participants attending from various religious communities. Of course, School
time learning can never underestimate the religious and Moral contents.
Therefore, the Schools and Colleges, besides
playing very important role and are responsible for bringing up the future
citizens of the country, can insert into the students various moral and
religious principles if follows certain scheduled teachings. It is not for the
purely religious learning that students come to the schools and colleges, yet
neither are they away from their own religious brought up or traditions. Thus,
though the target of learning is not always for religious experience, yet
meeting essentially has the religious dimension.
2. RELIGIOUS FORUMS AND SEMINARS
This form of dialogue is
a scholarly discoursion of faith or theological content of the religion or
religious traditions and takes place at the level of scholars, theological
experts, or even at the level of ordinary believers, or at intermediary levels
where scholars or well prepared persons enter into vital contact with the
living thought or religious attitudes of a particular region or area[69].
This needs a kind of remote preparation, of it involves study and selection of
the Topic and research into the authoritative sources of their respective
religions for the discourse beforehand and organizing. Purpose is purely
religious: prayer, religious experience, rituals, God, revelation, authority in
religions, methods of spiritual progress; basic beliefs like the future life,
the soul, sin, morality, truthfulness, fellowship; or some topic of common
interest and concern such as death, justice, peace, human rights, socialism,
ecology etc.[70] could
be the issues of this kind of dialogue.
With view to initiate the
peace process and Inter-religious dialogue in the region Guwahati Diocese has
established two centers: North Eastern Social Forum at Karguli, South
Guwahati in 1999 and Peace Center in the City in 2001.[71]
The ideology of keeping these forum centers is not purely religious but like
the religious centers, they offer rich scope for religious meetings. In fact
they have served the region as a place for religious encounter, a place of
education and leadership especially for the youth.
In 2002, on the occasion
of Assamese State Festival, Rangali Bihu celebration, Assam Chief Minister,
Prafullo Kumar Mahanta invited all the religious leaders from the state for
their defense to the blamed-to be supporting various banned terrorist out
pits at North Eastern Social Forum. Altogether 13 religious leaders
including Archbishop Thomas Menamparampil and Regional Lutheran Bishop, Mr.
Nitananda Borgiary represented their communities. The meeting turned out to be
a religious-meet. These religious leaders in defense of their religious-stand
to the State gave every proof to say that the “ the existing terrorist groups
in the region have neither religious background nor are they religious
fundamentalists. Their ideology and the works are purely motivated by social,
economical and political problems.” [72]
In
April 2003 there was an Inter-religious meeting held in Peace Center, Guwahati.
This came about from the initiation taken by the Archbishop Thomas
Menamparampil. There were 9 religious leaders including from a major and strong
indigenous religion, ‘Bathwu Religion’ with their members. It was in this
meeting a common decision to forbid “seeking donation for the celebration of
Pujas from the public was taken”.[73]
Later this issue was pushed to the State Government that banned any extortion
in the name of celebrating festivals both of social and religious.
3.
HOSPITALS AND HEALTH CENTERS.
Guwahati
Diocese has so far only one hospital, but there are many convents with so
called ‘health centers’ or ‘dispensaries’. But when we deal with various health
centers as the centers of Inter-religious dialogue, it embraces both
governmental as well as our own religious institution run hospitals or medical
units.
Any form of
Inter-religious dialogue starts with the dialogue with the humanity i.e., a
person meeting another person, while our dialogue with humanity starts with
what unites humanity or what are for building mutual confidence in order to
search together on the road to unity. It is here that different hospitals or
health units serve as a sign and instrument toward this union: of union among
humanity without bar of races, caste, clan, colour, religious, creed etc. and
with God as finality.
In
the material level, this form of dialogue appears not at all religious, yet the
very fact of seeking healing, unity and integration are the reflections of the
deeply religious and God experience. It is the dialogue of the language of
heart. Whether it was the sick, cripples, blind or possessed, the child, the
widow, the women and adultery, persons tyrannized by law of the arrogance of
authority, one’s reaching out to understand, comfort, heal, restore to life and
final freedom. Thus, hospitals or the health centers are not only the meeting
points of the Inter-religious communities but are the place where people even
go beyond their exclusive religious closets to accepting theirs differences.[74]
Their actions never stopped at mere material aid or physical healing but always
to open hearts to a greater communion of life, truth and love.
4. LIVING TOGETHER
As
an anonymous writer calls Assam as a cradle of religious traditions and mosaic
of races, political census of Assam, 1999-2000 reveals that there is no single
village in Assam that is inhabited by single tribe of social class. In every
existing village there are at least three to four social communities with their
own and distinct religious traditions and cultural backgrounds.[75]
All indigenous People of Assam are
real peace loving people. They live side by side in a perfect harmony. By the
very fact of this living together and interaction between the people of
multi-religions and cultures could be termed as one Inter-religious community.
This “involves getting inside the skin of the other, walking in the other’s
shoes, seeing the world in some sense as the other sees it, asking the other’s
questions, getting inside the other’s sense” [76]
of “being a Hindu, Muslim, Budhist,
Bathwu, Brahma, Sansaric or Whatever”. This is a form of dialogue at personal
and relational level.
……… in our personal relations with men of other beliefs,
dialogue will be truly religious when, however different its object, its
partners share a religious concern and an attitude of complete respect for one
another’s convictions and a fraternal openness of mind and heart. Religious
dialogue, therefore, does not necessarily mean that two persons speak about
their religious experiences, but rather that they speak as religiously
committed persons, with their ultimate commitments and religious outlook …….. [77]
Beside
the exclusively faith level, another most attracting point which draws our
attention is that while maintaining their distinct identity of class and
religions they have common place for social meetings, pass common laws and
abide by them, have common place for burial/ cremation, have common wel for
drawing water etc. Many of the social activities are done following the common
decision passed never counting on to whatever tribes or religions one belongs
or follows. These are all reflections of a Inter-religious encounter.
5. RELIGIOUS & PRAYER MEETINGS
This form of dialogue goes to
the deepest levels of religious life and consists in sharing in prayer and
contemplation therefore, is an exclusive form of Inter-religious dialogue. The
sole purpose of this form of meeting is essentially a sharing of religious
experience and corporating worship of the God of all who creates one human
family.[78]
This
kind of dialogue is easier to organize within one believing community, yet not
too difficult to organize between followers of different religions. One way to
get into this is to inviting the followers of other religions in our worship
while another alternative is to exclusively organize. This can come out about
easily if supported by all and in the parishes.
There are quite a few examples of such kind of program successfully conducted. And the best examples I can cite is the All Bodo Student Union (ABSU) organizing a religious prayer meeting at Koila Moila, Distrtict Bijni in 1992; a similar religious meeting was organized by the same political organization at Kajolgaon, district Bongaigaon in 1993 and in Kokrajhar in 1995.[79] However, their main objective behind conducting such prayer meetings was purely political, to get the people united in support of Bodoland Movement.
These kinds of meetings
have direct socio-religious effect. Since the participants are the followers of
the different religions and religious-traditions ( see four major Bodo
religions in Socio-Political Meet) and are guided by religious principles their
meeting and sharing become essentially a religious dialogue.
6. SOCIAL AND RELIGIOUS FESTIVALS AND CELEBRATION
Guwahati
Diocese is a cradle of more than 100 religions and religious traditions. They,
more than a state’s recognition and promotion, are the fact of religious
pluralism in the diocese today.[80]
Guwahati
has many most colorful celebrations of various socio-cultural and religious
festivals. There are many social festivals: Bihu, Bwisagu, Sankardev titi etc,
that are jointly celebrated. There are also religious festivals: Borodin
(Christmas) for the Christians, Bathwu Puja for Bodo; Bishnu and Ashura
Puja for Assamese; various Pujas, e.g., Durga, Kali etc. for
followers of Hindu; Ed for Muslims and the like for all local indigenous
religious traditions that are not only highly respected by all, but are also
officially declared as Holy celebrations by the State. In all the celebrations
what is common is a mutual invitation for help and participations especially
between the immediate neighbours, e.g., every year Bishop House invites guests
from the other religions on the eve of Christmas celebration, whereas it is
almost customary for Assamese to invite individual guests from other religious
traditions on their Bihu celebration and the mass feeding on Ed-ul-fiter
celebration for Muslims.
These
festive celebrations offer chance for meeting of different religious
communities and participation and the exchange of greeting imply a genuine
Inter-religious dialogue slowly extending their mutual help and support.
Mutual
participation in these festive celebrations that are distinct in beliefs and
rituals imply a great challenge for faith conviction of one’s own and at the
same time acknowledging of others. This is recognition of complete equality, a
mutual relationship on equal terms between those involved imply the recognition
of the integrity and worth of the other party as a person. This form of
religious encounter is having an experiential grasp to the other’s religion,
Nostra aetate.[81] It
excludes feeling of superiority and any sense of patronage. It is a process of
reckoning one another and being accepted by one another as coequal.
7. SOCIAL SERVICES & SOCIAL MEETINGS
Coming together for
finding solutions: solving disputes, tackling and preventing evils happening in
the community gives a wide scope of Inter-religious dialogue. There are various
social problems which could be handled within a small community yet there
various other problems that demand a joint community to handle.
Assam is a naturally
richly gifted state. It has more than sufficient wealth production of its own,
yet majority of the people, especially among the Tribals live below poverty
line.[82]
The low cultivation lands are often washed away by the most current floods of
the monsoon every year. People in thousands in number become homeless and dies
with no help. On the other hand to mention about our Christian communities,
many of the parishes of Guwahati Diocese are far outside the towns or cities
are frowned to kinds of sickness. They all indiscriminately at the human level
with no bar of caste, creed, colour races need of our service.
The invitation towards
the need of various social services is not limited only to little problems
coming from the economical and health condition the society face. There are
also other major problems coming from various social and ethnic clashes that
are often real threat to the peaceful and harmonious existence in the society.
People of Assam, who are peace-loving people by their nature, are true to their
faith and religious practices and their verbal laws that are even more binding
than the civil laws, the solutions proposed by the religious communities and
leaders are highly respected and followed yet are often not binding. There is
need of human: social, political and economical, and religious communities to
act together.
8. SOCIO-POLITICAL MEETINGS
This is another form of
dialogue or religious encounter of daily living of, “ of a common commitment to the works of
justice and human liberation.[83] (nos-31-33:dp-235).
As every form of dialogue
should consist more in action than in shared discourse, Inter-religious
dialogue must not be understood in a narrow sense, as if it consisted solely in
an exchange of religious experiences on the level of the spirit.
Inter-religious dialogue escapes the monopoly of theologians and scholar, or of
persons specially endowed with the gifts of the spirit.
The Tribals or the
Indigenous people of Assam are by their nature peace-loving people. They always
lived and love to live together side by side meeting various social challenges
together. This has been the history of Assam for long. But today the glorious
spoken of Assam is being washed away by the tsunamic-wave of the so called
terrorist-groups working underground bringing anti-national, anti-religious and
class feeling and fear in the society. In 1996 a long existing peaceful
relationship between the two major Tribal, Bodo and Santal was reduced to
almost an irreconcilable shred.[84]
Today, there is a cry of fear; slogan for personal identity among all races of
people and the swords in their hands originally made and used for slaughtering
feast-day-animals on harmonious gatherings turned to slaughter neighbouring
turned into enemy.[85]
This human suffering in forms:
social and personal continue to exist in ever-greater intensities are beyond
any ready-made offered solution. It calls for various governmental, social and
religious organizations to work in unity.
In 16th
January 1997, Archbishop Thomas Menamparampil with his close associate Mr.
Nitananda Borgoiary, Bishop of NELC, Bongaigaon Diocese called for a peace
meeting at Parish Church, Gosaigaon. In the meeting were present about 8
religious leaders of different religions and about 400 highly influential
leaders of the society.[86]
Meeting was successful. In fact, a collective decision taken was socially so
effective that brought a dramatic change in the situation which otherwise the
State Government could hardly control.
There is no meeting that
could be called purely social or political. Every encounter of people is also a
religious encounter, for there can’t be an exclusive single social community in
the meetings. In 15th August 2000, on the eve of Independence Day
celebration, All Bodo Student Union organized meeting to facilitate Bodo
Freedom Fighters whose blood bought BTCA in Kokrajhar, the proposed Capital
City of Bodoland.[87] The
meeting was called purely for political motive but what was note worthy was
that out of 3 Lakhs (approximately) people gathered were from one community but
at least four major religions: Bathwu, Brahma, Sansaric and Chiristians
followed by Bodos.
After the ethnic-social
clash between Bodo and Santal and Badeshi Hata-o Movement 1996-1998,
Archdiocese organized various peace meetings in the diocese were attended by
all religious communities.[88]
CLUBS:
Chapter –v
CONDUCTING
AND REQUIREMENTS FOR
INTER-RELIGIOUS
DIALOGUE
How to Conduct Inter-religious dialogue
When we talk
about how to conduct Inter-religious Dialogue, the question arises is “Which
Dialogue ?” Answering this question, leads to the understanding of the forms of
Inter-religious dialogue. Inter-religious dialogue is not a one thing to be
talked about. It can come about in and through various levels of a person
encountering with the others and all religious encounters are not same.
Therefore, needs for treating the each in different way.
1. FORMS Of
DIALOGUE
Basically, there are two forms of
Dialogues, dialogue of faith or dialogue at the faith level and dialogue of
action or dialogue at the action level. But these basic two levels of dialogue
could be further divided as:
1.1 Dialogue of Faith
1.1.1 Dialogue at the experiential
level
This form of is known as
Dialogue of Prayer and Religious Experience, for this form of dialogue refers
to the spiritual dimension of dialogue, e.g. how we pray, why we pray, who is
God for us, what motivates us to live virtuously etc. are the contents of this
form of dialogue. It is a dialogue of personal experience; touches upon the
deepest aspects of one’s faith. It involves the persons of deep religious
conversion and practices, and bases on trust and confidence in sharing. The
monks, nuns, mystics and Saddhus play a great significant role.
1.1.2
Dialogue of Discourse
It
is an academic dialogue that often takes place in the formal level amongst the
trained scholars, religious leaders and theologians, which sometimes looks into
the scriptural texts, beliefs, theologies, stories and religious histories and
tradition to correct misinformation or distorted views of the believers about
religions and values found. It is a platform of experts’ discernment of
convergences and areas of divergences that brings statement, resolution and
proposal or recommendation about. The dialogue of discourse has its value as
from the conference halls and seminar rooms it trickles down to the ordinary
believers on the streets.
1.2 DIALOGUE OF ACTION
1.2.1 First Step: Dialogue of Life
It
is a dialogue of living and witnessing and hence, important and ideal form of
all Inter-religious Dialogues. It is a dialogue of daily interactions of
peoples, faiths and religions. It shapes spiritual and human values. Believers
of different religions bear witness their religious values and convictions in
common meeting places at this step. Persons from all walks of life could carry
it out. It could be as simple as a mother teaching her children to love persons
of other religions or a teacher showing love, dedication and attention to his
students irrespective of their religious affiliation. This form of Dialogue
should become everyone’s way of life.
1.2.2 Second or further Step:
Dialogue of Action
A
Further Step of the dialogue of life becomes a dialogue of action. In this step
followers of different religions and religious traditions come together to
address common concerns for action not limited to religious issues i.e., even
Globalisation, consumerism, drug addiction, gangsterism, illiteracy,
exploitations and ecological rape can be the main issues of this form of
dialogue. It provides forum for the teamwork for the common good of the society
and allows discerning the common elements which undergird the religions.
Religions, therefore, are seen as institutions, not so much as the service for its
own religious community but of life and society in general. Social workers,
community organizers, human rights activists and other non-governmental
organizations are the forms of dialogue of action.
2. REQUIREMENTS FOR INTER-RELIGIOUS
DIALOGUE
1. Internal
and Personal Requirements (whole-content-141 Maurice)
These internal and personal
requirements are intrinsic values to be found in the persons and therefore
should be adapted by all the dialogue partners.
a. On the
Intellectual Level:
1.
To be oneself / knowledge and
confidence of one’s own faith.
2.
The knowledge of the Other
3.
The recognition and acceptance
of common ground
4.
Perception of the Equality.
b. On Heart
Level:
1.
Readiness for dialogue and
collaboration in other human affairs outside of religious dialogue
2.
Humility
3.
Readiness to listen
4.
Openness
5.
Respect
6.
Acceptance
7.
Desire to understand
8.
Love
9.
Friendship
c. On Spiritual
Level:
1.
Religious experience
2.
Faith-commitment
3.
Hope
4.
Search for truth
5.
Authentic religious living
2. External Requirements
The external requirements
are the minimum preparation and facilitation for the actual organizing of the
dialogue. They are both remote and immediate, should come from the organizing
party.
1. A careful and thorough study and
selection of the Topic.
Every preparation for
Inter-religious dialogue involves a selection of the topic. There can be
categories of topics. Some purely religious: doctrinal, ritualistic, prayer
etc. and some secular and topics of human concern related to the religion. This
requires a work of research, i.e., going through the Sacred Scriptural or
authentic religious Books of deferent religious-traditions. Apart from faith
formation, only well equipped with knowledge the topic can bring a fruitful
discussion leading to the mutual conversion in heart that will come out in
their faith practices.
2. Study of the environment:
By environment we mean making whole
eternal facilitation a conducive for fruitful discussion. Holding
Inter-religious dialogue by reading and abiding by the social, political and
economical sings of the time would bring us more desirable and fruitful
results. Therefore, fixing of the place and time should go well with the live
situation at least of the region and socio-political and economical background
of the parties to join.
3. Invitation and information to the
parties.
There should be no compulsion of
whatsoever power, or dominance involved in the Inter-religious Dialogue.
Partners come for dialogue because they feel it as integral part of their
religious practice and building of faith. Along with invitation, the
information of the meeting, place and time and the parties invited for
discoursions and the supply of the topics to each invitees are must and be
given in well advance. Preparation for discussion is required for all the
parties to take part.
4. Immediate and Miscellaneous
arrangement.
These are the various requirements
needing for the meeting. The most important points of to be kept in mind are:
- Each religious leader should be welcome and treated proper to his religious-practices or the treatment he receives from his faith-community. We can’t receive them all, the same way their communities receive and nor would the parties desire for, but at least in the minimum level that will make them feel at home and important.
- To make the atmosphere more conducive, it will be suggestible to arrange the auditorium unlike that of classroom. All should be seated in round facing each other unless participants are too large. It is also good to avoid giving few important chairs to the main resource persons in the meeting.
- To arouse the sacredness and importance of the meeting, we can beautifully arrange and put all the religious symbols, more preferably at the centre, or if can’t, at least in one room. Reason is, each religion has its own religious symbol which is respected next to adoring. Besides, a commonly accepted religious symbol can also be put up, e.g. in our Indian context, Light is the most commonly accepted religious symbol. In Guwahati Diocese, majority of religion belong to the Nature Worshipers and Hindu tradition. Therefore, lighting Diya would be accepted and respected by all.
[1] JUDY
Persall, The Concise Oxford English Dictionary, 10th ed., New
York: Oxford University Press, YMCA, 2002, P.395.
[2] EDMUND
Chia, ed., “ABC of the Inter-Religious Dialogue”, Dialogue, Bangkok: FABC - OEIA, 2002, P. 186.
[3] IRUDAYARAJ,
“Dialogue”, Fr. Irudayaraj & Fr. L Sundram, eds., Inter Faith Dialogue
in Tirupalli, Madras: Siga Inter
Faith Dialogue Center, 1980, P.11.
[4] DANIEL
Achruparambil, “The Church and the Other Religions”, Mario Dianchi, ed., Mission
for the Third Millennium Course of Missiology, Bangalore: National Office
of the Pontifical Mission Organization, 1993, P. 227.
[6] Rt. Rev. Patrick D’Siyza, Guidelines
for Inter-religious Dialogue, 2nd revised ed., New Delhi: The
Dialogue-Ecumenism Commission of the CBCI, 1989, P. 34.
[7] Morice D’Souza, The
Christian Characteristics for A Religious Dialogue with Hindus, Calcutta:
St. Francis Xavier Church, 1983, P. 8.
[8] Philomena M. Parackal,
“Paths of Mission in Northeast Indian for the Third Millennium”, Dr. Francis Fernandez, & Co., eds., Mission A Service of Love, Shillong:
Vendrame Institute, 1998, P.120.
[9] Bishop Bienevenido S. Tudtud,
“Mission and Dialogue”, James H. Kroeger, gen. ed., Tell the World,
Quizon: Claretian Publications, 2000, P.58.
[10] Fr.
Lisbert D’Souza, “The Church at the Service of the Nation, the Role of the
Bishops”, Dr. Donald H. R. D’Souza, Catholic India,
Chennai: CBC in India, 2000, P. 49.
[11] Mahatma Gandhi, “ how to
promote justice and peace”, Hans Staffner, s.j., Dialogue Stimulating
contacts With Hindus, Gujurat: Sahitya Prakash, 1993, Pp. 43, see
also; Archbishop Joseph Powathil, “Summery of Chapters V&VI of Ecclesia in Asia”, Dr. Donald H. R. D’Souza, Catholic
India, Chennai: CBC in India, 2000, P. 90.
[12] JANATHAN
Tan, “A Triple Dialogue with Asian Culture, Religious and the Poor”, Edmund
Chia, ed., Dialogue, Bangkok: FABC-OEIA, 2002, Pp.112-15.
[15] Rt. Rev. P. D’Siyza, P. 34.
[20] Fr. L. D’Souza, P. 49.
[22] Paul-II, P. 90.
[25] M. D’Souza, P. 8.
[27] Jacques Dupuis, s. j., Jesus
Christ at The Encounter of World Religions, New Delhi: Intercultural
Publications, 2004, Pp.136-37.
[28] Ibid., P.137.
[29] Ibid., P.139.
[30] Ibid., P.139.
[31] Ibid., P.139.
[33] Ibid., P.136.
[34] Ibid., P.227.
[35] Ibid., P.227.
[36] De. John Romus, Class
Note on Theology of Religions, Barrackpore: Morning Star College,
2005.
[37] Rt. Rev. Tudtud, P. 58.
[38] Chia, P. 82.
[39] Sebastian Painadath, EDMUND
Chia, ed., “ABC of the Inter-Religious Dialogue”, Dialogue, Bangkok: FABC - OEIA, 2002, P.66. & .(229)
[40] Hans Staffner, s.j., Dialogue
Stimulating contacts With Hindus, Gujurat: Sahitya Prakash, 1993, Pp. 13-14.
[41] Dr. Maravin Carapiat, Class
Note on Medical Ethics, Barrackpore: Morning Star College, 2004.
[42] Arnold Toynbee, “ Advantages Enjoyed by
Hindus in Striving for Union with God”, Hans Staffner, Dialogue Stimulating
contacts With Hindus, Gujurat: Sahitya Prakash, 1993, P. 79.
[43] Arnold Toynbee, “
Advantages Enjoyed by Hindus in Striving for Union with God”, Hans Staffner,
s.j., Dialogue Stimulating contacts With Hindus, Gujurat: Sahitya
Prakash, 1993, P. 79.
[44] Mahatma Phule, “a struggle
for social equality”, Hans Staffner, s.j., Dialogue Stimulating contacts
With Hindus, Gujurat: Sahitya Prakash, 1993, Pp. 5-17.
[45] Mahatma Gandhi, “ how to
promote justice and peace”, Hans Staffner, s.j., Dialogue Stimulating
contacts With Hindus, Gujurat: Sahitya Prakash, 1993, Pp. 43, see also,
Acharuparambil, Pp. 233-34.
[46] Hans Staffner, s.j., Dialogue
Stimulating contacts With Hindus, Gujurat: Sahitya Prakash, 1993, Pp.
13-14.
[47] Sebastian Painadath,
“Allocutions of Pope john Paul-II”, P.
69.
[48] Mahatma Phule, “a struggle
for social equality”, Hans Staffner, s.j., Dialogue Stimulating contacts
With Hindus, Gujurat: Sahitya Prakash, 1993, Pp. 15-17.
[49] P. D’Souza, Pp. 21-22.
[50] Fr. Daniel Acharuparambil,
“ The Church and the other Religions”, Fr. Mario Bianchi, secretary gen., PMU, Mission
for the Third Millennium course of Missiology, Bangalore: Pontifical
Mission Organization, 1993, Pp. 228-29.
[51] Antony Raj, “ Dalits and
Liberative Struggles”, John Vattamattom, ed., Liberative Struggles in a
Violent Society, Hyderavad: A Forum Publication, 1990, P.37.
[52] Antony, Pp. 34-35.
[53] Arnold Toynbee, “
Advantages Enjoyed by Hindus in Striving for Union with God”, Hans Staffner, Dialogue
Stimulating contacts With Hindus, Gujurat: Sahitya Prakash, 1993, P. 79.
[54] Staffner, P. 14.
[57] Diocesan New Letter
march-2004.
[58] C. Becker, History of
the Catholic Missions in Northeast India, Shillong: Vendrame Missiological
Institute, 1980, Pp. 139-76.
[60] (346-47).
[62] C. Becker, Pp. 342-48.
[63] ( protestant Pastor
reports).
[66] Fr. Albano D’Mello, Archdiocesan
Directory, Guwahati, Guwahati: Don Bosco Publication, 2003, P. 2.
__________________________
[67] Mathew
Anchukantham, Pastoral Information to Diocisan Priests, Guwahati: North
Eastern Social Forum, 2004, Pp.7-9.
[68] Mathew
Anchukantham, Pastoral Information to Diocisan Priests, Guwahati: North
Eastern Social Forum, 2004, Pp. 9-11.
[69] Patrick
D’Souza, Guidelines for Inter-Religious Dialogue, 2nd ed.,
New Delhi: The Dialogue-Ecumenism Commission of the CBCI, 198, P. 77.
[70] Patrick
D’Souza, Guidelines for Inter-Religious Dialogue, 2nd ed.,
New Delhi: The Dialogue-Ecumenism Commission of the CBCI, 198, P. 77.
[71] Mathew
Anchukantham, Pastoral Information to Diocisan Priests, Guwahati: North
Eastern Social Forum, 2004, Pp. 15-17.
[72] Event
Reading Diocesan News letters
[73] Event
Reading Diocesan News letters
[74]
guide-71
[75] Mathew
Anchukantham, Pastoral Information to Diocisan Priests, Guwahati: North
Eastern Social Forum, 2004, P. 22.
[76] Jacques
Dupis, Jesus Christ at the Encounter of World Religions, New Delhi:
Intercultural Publications, 2004, P.231.
[77] Jacques
Dupis, Jesus Christ at the Encounter of World Religions, New Delhi:
Intercultural Publications, 2004, P. 235.
[78] Patrick
D’Souza, Guidelines for Inter-Religious Dialogue, 2nd ed.,
New Delhi: The Dialogue-Ecumenism Commission of the CBCI, 198, P. 82.
[79] Event
Reading Diocesan News letters
[80] Event
Reading Diocesan News letters
[81]Jose
Kuttianimattathil, Practice and Theology of Inter-Religious Dialogue,
Bangalore: Kristu Jyoti Publications, 1995, P. 438.
[82] Assam
Economics
[83]
(nos-31-33: Jacques Dupis, Jesus Christ at the Encounter of World Religions,
New Delhi: Intercultural Publications, 2004, P. 235.
[84] Event
Reading Diocesan News letters
[85] TERROR
BOOK
[86] Event
Reading Diocesan News letters
[87] Event
Reading Diocesan News letters
[88] Event
Reading Diocesan News letters
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