Unity-in-Diversity: A Holistic Paradigm for Interreligious Dialogue

The following is an argument for a means ofits religions? Must the religions accept the Trinity, as
compassionate communication among religions,does Christianity, as Father, Son and Holy Spirit or do
applying a holistic or unifying regard for the similaritiesnon-Christian models for salvation, enlightenment or
and differences that are essential characteristics forliberation have ultimate equal value to the Christian
faith life in the global age. Diversity is an opportunity,model?
a celebration. Diversity is not a threat to the world'sAt the heart of this debate or controversy,
religions. Rather, it is a reflection of the diverse uniondepending on where one stands, are problems that
of the Godhead. Avoidance of the central fact thatmisguide efforts to penetrate depth of the issue.
there are diverse faith traditions, which have value inAny doctrine necessarily casts distinctions. In the
the theological sense, is a primary cause for conflictcollective religious comprehension of some people of
at every level of human interaction.faith, their way is "true" and "only." An "us vs. them"
In the field of interreligious dialogue, primary theoriesmentality permeates the core of institutional religion.
and principles guide the issue. Doctrine is inevitableThis creates resistance that is difficult, if not
and necessary for a religion. Creeds and dogma toimpossible to relieve at the discursive level.
which they point give definition to religion,Additionally, how do faithful adherents of a religion
simultaneously limiting and isolating adherents fromlearn to discern the value of church as institution
those of other religions. Doctrine belongs to a(rational, discursive) and as faith in the Divine as
religion's diversity aspect (which is not solely definedimmanent and transcendent (intuitive, experiential)?
by doctrine. Diversity includes other characteristicsPerhaps the most difficult problem is that an attempt
such as culture, history, etc.). Unity is a non-temporal,to convey a new vision of life is limited by language
non-spatial (eternal, infinite) aspect that isand other restrictive factors, some conscious, some
transcendent and immanent to the diverse elementsunconscious. Answers to this predicament wait on
of faith that distinguish one religion from another.human exploration in the non-rational realms of
Basic assumptions guide debate about dialogueReality, mystical exploration. In truth, all verbal
among the world's religions. These assumptionsattempts to comprehend one another are servants,
include a conviction that interreligious dialogue has anot masters of non-verbal experience.
vital role in the quest for world peace. For another,The most apparent issue for interreligious dialogue is
doctrinal differences among religions can be reconciledthat certain religions are convinced that their ways
or accommodated without compromising doctrine'sare the one true way to God and that other religions
essential utility to religions. Dogmatism leads toare incomplete in comparison. Any attempts at
intolerance. More than one faith model can haveanalysis or reasonable defense fail, for, invariably,
ultimate value.there is an equal and opposite defense.
Theoretical frameworks that guide this position:The most effective theological inquiry focuses on a
Cultural, historical and personal conditions areunity-in-diversity model, which maintains that all life is
necessary considerations, which are informed andan interrelated web. Each and every element has the
structured by an individual's or a religion's faithpotential to provide strength and substance to the
experience and vice verse. The One Reality, whetherwhole web. This is an appropriate and effective
known as God, Trinity, Allah, Brahman, Nibbana,approach to interreligious dialogue. The image opens
Yahweh, etc., reveals itself or is revealed within thethe mind to possibilities that break down barriers to
context of such considerations. However, that Realitydialogue and to peace. Mystical investigation and
is not limited to the conditioned ways in which theexperience allows rational and intuitive brain functions
faithful refer to it.to find balance. The process is summarized by S.
Unreasonable attachment to the letter (dogma)Radhakrishnan:
rather than the spirit (faith) of doctrine results in"In every man there is a ray of the eternal light
exclusivism, self-proclaimed superiority and isolation.emanating from the Central Sun. When we love man,
These results are antithetical to a religion's proclaimedwe are conscious of our unity with him in the central
objectives to realize alignment with the One andspirit and we give effect to this consciousness in our
perpetuate dangerous illusion.lives." (1)
Caution: A sanitized one world religion, whether it beReligions ought to recognize that their creedal and
Islam, Christianity, or some amorphous "other"doctrinal forms represent constructs that are primarily
religion, contradicts the overwhelming and diverseharvested from rational consciousness. These forms
evidence to the contrary that the world and itsconstitute the primary materials that theologians use
peoples are created in and best served by anin their arguments for and against the ways and
atmosphere of diversity.means of interreligious dialogue. Additionally,
Relevant research investigates the social implicationstheological inquiry of rational constructs is itself a
of interreligious dialogue, the possibilities andrational, albeit necessary, endeavor. Therefore,
effectiveness of moving beyond doctrine, andintuitive methods and comprehension are largely
theological support for the Trinity as asubjugated by rational domination. Some approaches
unity-in-diversity paradigm for the world's greatthat help achieve balance between human rational
spiritual traditions, especially institutional religions.and intuitive knowing include immersion in sacred
Additional research investigates Christian andtexts of other religions and concerted efforts to
extra-Christian mystical traditions and the relevancepractice one's own religion's contemplative path.
of right and left-brain hemisphere functions.Sacred texts provide mythological and poetic
Theological issues are primary factors that guidelanguages that reside in intuitive domains.
debate and investigation into the possibilities forContemplative practice is direct experience beyond
interreligious dialogue. If a religion defines itself as thethe discursive mind. Balance between the brain's
exclusive conduit to God, salvation, enlightenment orrational and intuitive functions is a crucial factor for
whatever, then that definition is theologically founded.the interreligious dialogue process.
The concern in certain religions is that a givenTheological inquiry and creative investigation into
tradition will lose its central defining cause forone's own and the "other" create opportunities to
existence. For example, Christianity is grounded inrealize what already is true: The world's religions are
Christ's Gospel imperative to spread the Good News.integral elements of an existent unity-in-diversity
Is it possible for Christianity to broaden its doctrinalreality. However, before individuals and religions can
perspective to include a unity-in-diversity model in itsawaken to what is, they must strive to access the
consideration of non-Christian religions withoutvast region of faith that resides within the mind--that
sacrificing central articles of Christian faith? Somemysterious, yet central common denominator of all
Christian theologians argue that the most centralpeople. As the late Dom Bede Griffiths writes,
Christian dogma, the Trinity, is paradigm for"In each religion the divine Reality is manifested under
unity-in-diversity model of religions. Conversely,different signs and symbols and we need to be able
Trinitarian theology and Christology often are raisedto discern this hidden Truth in each religious tradition.
as central theological areas that prevent inclusion ofEach has something to contribute to human
the world's religions as receptacles of similar valueunderstanding and to human fulfillment." (2)
and truth. An urgent question: Can Christianity accept1. Radhakrishnan, S., Indian Religions (New Delhi, India:
as either similarly valid a religion that neither requiresOrient Paperbacks, 1979) 61-62.
nor demands that its adherents embrace salvation,2. Griffiths, Bede, The Marriage of East and West
let alone salvation solely through Christ's redemptive(Springfield, Illinois: Templegate Publishers, 1982)
event? How is the Trinity present to the world and33-34.