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John A. Saliba,
S.J.
Part Two
NB. The footnotes for this article are linked to a separate
footnote page.
Catholic Attitudes to Hinduism and to ISKCON
It is also legitimate to raise the question whether the Catholic
Church is ready for an encounter with ISKCON. The Catholic Church
has, since Vatican II, pursued a programme of intensive dialogue
with people of different faiths, a dialogue which might be extended
or modified to include minority religious groups that have sprouted
in the West over the last three decades. Because of ISKCON's links
with Hinduism, it might be useful to start with an examination of
the Catholic Church's relationship with this Eastern religion.
Catholicism and Hinduism
The Roman Catholic adoption of dialogue as a mode of inter-religious
relationship is a relatively recent development. The tendency of
pre-Vatican II Catholic writers had been to underline the differences
between Christianity and Hinduism, and to attempt to demonstrate
the inferiority of the latter.34
In the late 1950s, for example, Thomas McDonnell, in his explanation
of the "March Mission Intention of the Society for the Propagation
of the Faith" describes Hinduism as "the religion of negativeness",
that is, in some regards, "essentially different from Catholicism."35
One must stress, however, that in spite of the goal of conversion
that was foremost in Catholic missionary and evangelisation efforts,
the underlying affinity between Catholicism and Hinduism was, at
times, accepted, even before Vatican II. Thus, for example, writing
in an Irish journal in the late 1920s, P. Johanns stated that "it
is as easy, if not easier, to build our Catholic philosophy on Indian
than on Greek soil."36
He then attempts to shown how Shankara's Vedanta philosophy could
become the foundation of Indian Catholicism. Other Catholic writers,
like Geoffrey Ashe, are more cautious but still maintain that an
interpretation of the Vedanta acceptable to both Catholics and Hindus
can be worked out. 37
Writing in a popular magazine Herman D'Souza avoids a blanket condemnation
of Hinduism and acknowledges that truth can be found in this ancient
Eastern religion.38
Even those who look down on Hinduism admit that "it has doctrines
and practices astonishingly similar to certain features of Catholicism:
revelation and traditions, sacraments and sacramentals, special
religious vestments, elaborate ceremonial in worship, images, lights,
bells, incense, processions, and so forth."39
Thomas Srinivasan, a Hindu convert to Catholicism, although he presents
a derogatory picture of his erstwhile faith, concludes that "there
is a fundamental affinity between the soul of the Hindu and that
of Catholicism."40
The Catholic attitude towards Hinduism has improved immeasurably
since Vatican II, whose declaration on non-Christian faiths opened
a new era in inter-faith relationships. Though some Catholic writers
are still hesitant of the new approach,41
most have accepted and furthered the work of the Council. The Catholic
response to Hinduism has always been milder than that of evangelical
and fundamentalist Christianity, and consequently more open to dialogue.42
It has acknowledged that human and spiritual values can be found
in other religions-including Hinduism. Official Catholic and scholarly
writings do not adopt a tone of condemnation or critique when discussing
other faiths, but rather admit that other religions express genuine
religious experiences and are indicative of the presence of God's
grace. The encounter with other faiths is considered to be a constructive
challenge that can have beneficial results-such as the removal of
prejudices and the inner purification and conversion-which are ongoing
processes in the lives of members of all religions. Even in popular
Catholic literature, it would be hard to find attacks against or
blanket denunciations of Hinduism.
There is little doubt that there has been a maturation in the Catholic
evaluation and appreciation of other religions.43
The question is whether Catholics are willing and ready to extend
their openness and understanding to newer religious groups.
Catholicism and ISKCON
The apparent reluctance of the Catholic Church to engage in
dialogue with new religious movements can be traced to several factors,
namely: (1) the lack of knowledge about them; (2) the great diversity
that exists between the various groups; (3) the public antagonism
against them; and (4) the fear that dialogue might be misinterpreted
as an approval of the movements' beliefs and practices and might
contribute to the legitimisation of their presence in the West.
In a recent document, "Dialogue and Proclamation", the new religious
movements are explicitly omitted from consideration "due to the
diversity of situations which these movements present and the need
for discernment on the human and religious values which each contains."44
This cautionary statement, however, can hardly be interpreted
as a refusal to carry on a dialogue with those movements that are
open to establish better relationships with the traditional churches.
If dialogue is an essential "part of the total mission of the Church,"45
then nobody should be left out. In 1991, the Synod of African Bishops,
in a lengthy document that dealt with the evangelisation of Christianity
in Africa, directly faced the issue of dialogue with sects and new
religious movements. While admitting that these groups raised some
new questions for the Church, the bishops included them in the Church's
efforts to carry on a dialogue with other religions. They wrote:
Pastoral care in the renewal of the Christian community ought
to be complemented by a sincere concern for dialogue-ecumenical
and inter-religious, according to circumstances-with followers
of new religious movements. Even if this dialogue is often difficult,
because of an unyielding fundamentalism or aggressive proselytising
by certain groups, it is necessary in the community to seek to
develop a Christ-like spirit in relation to all, making the effort
to understand them and to enter into dialogue with them.
46
One must confess that dialogue with some of the new religious movements
may not be possible, either because they are not willing to establish
such a relationship or because their activities cannot be harmonised
with the requirements of dialogue. However, most of these reasons
given to reject or delay dialogue with the new religions do not
seem to carry much weight in the case of the Hare Kåñëa movement.
The issue about human and religious values, raised in "Dialogue
and Proclamation", cannot be applied to ISKCON, since this religious
faith falls within traditional Hinduism, whose human and spiritual
values are not in doubt and with whom a relationship of dialogue
has already been established. Kenny's argument about the lack of
any official authority in ISKCON is not convincing, since it can
be applied to Hinduism in general as well as to some other religious
groups.
Catholic Reactions to ISKCON
Catholic reactions to ISKCON have been somewhat mixed. The general
tendency has been to denounce it as a spurious religious movement,
even though some more moderate views about ISKCON can be found in
Catholic literature.47
Most of the Catholic reactions to ISKCON date from the 1970s and
1980s; little has been written about the movement in the 1990s.
This might suggest that the general antagonism is waning, a trend
that corresponds to the changes taking place within ISKCON itself
and to the public's perception of it as an annoying proselytising
movement in search of converts.
Two recent Catholic commentators on ISKCON deserve mention. Patrick
Smith wrote a lengthy essay dedicated largely to expounding ISKCON's
theology.48 He
acknowledges the Hindu roots of the movement, but makes no attempt
to deal with its relationship with other religions or with the Catholic
Church in particular. Noticing the strife within the movement and
the attempts at reform, he thinks it unlikely that its membership
will increase. His approach, however, is respectful of the beliefs
of ISKCON and is in harmony with the principles of dialogue. Michael
Barnes, in a short editorial, reflects favourably on an inter-faith
conference held at the Bhaktivedanta Manor (U.K.). While drawing
attention to the obvious theological differences between the two
faiths, Barnes comments that "the one we spoke of as Lord was approached
in the same way-with a form of prayer which was, in the best sense,
sacramental." 49
Barnes found dialogue with members of ISKCON both possible and fruitful.
Difficulties in the Encounter between the Catholic Church and
ISKCON
Many of the obstacles that stand in the way of dialogue between
the traditional churches and the new religious movements have been
discussed at some length elsewhere.50
Here it suffices to dwell on one major problem shared by both ISKCON
and the Catholic Church. Since both faiths are evangelical and both
give paramount importance to mission, the question arises whether
these motives and goals are compatible with genuine religious dialogue.
These issues have been dealt with at length in official Catholic
circles. Since Vatican II's decree on mission,51
several Catholic documents have addressed the theology of mission,
evangelisation, and dialogue, and have attempted to draw up the
relationships between these religiously-oriented activities.52
In "Dialogue and Proclamation", a distinction is made between the
Church's evangelising mission (or evangelisation), dialogue ("inter-religious
relations with individuals and communities of other faiths which
are directed at mutual understanding and enrichment"), proclamation
(communication of the Gospel message), and conversion (the movement
towards God; embracing the faith). The document sees dialogue and
the preaching of the good news as part of the evangelising mission
of the Church. 53
What these documents try to do is to find some balance between
the Church's mission of proclaiming the good news which is partly
aimed at conversion and the demands of genuine dialogue which is
not geared to urge other people to switch their religious allegiances,
recognises the genuineness of other faiths, and respects the freedom
of the individuals to make choices in accordance with their consciences.
Such balance is achieved by a different kind of theology of religions
that acknowledges truth and value in other religions and that is
willing to be enriched by an encounter with people of other faiths.54
This refined theology of mission is apparent in the manner in which
the very concepts of evangelisation and conversion are being rethought.
Thus Pope Paul VI, in his encyclical on evangelisation, stressed
that the main purpose of evangelisation is interior change. The
Church, he adds,
seeks to convert solely through the divine power of the message
she proclaims, both the personal and collective consciences of
the people, the activities in which they engage, their way of
life, and the actual milieu in which they live.55
This modern interpretation of evangelisation is often reflected
in the writings of Catholic theologians in Asia.56
Efforts are also being made for an understanding of conversion
that is more compatible with the requirements of dialogue.57
Heavy proselytisation efforts are shunned and rejected. In a recent
Hindu-Christian encounter that explores the ways both religions
could work for harmony, the issue of conversion was directly faced.
In a joint statement by the participants it was stated that:
Dialogue aimed at "converting" the other to one's own religious
faith and tradition is dishonest and unethical; it is not the
way of harmony.
Further,
While acknowledging the fundamental right of every person to
religious freedom, we should unambiguously oppose all forms of
coercion or enticement to win over believers of other religions
to one's own religious community.58
Suggestions for a Dialogue with ISKCON
It is certainly time for the Catholic Church to consider establishing
some formal relationship with ISKCON. Bearing in mind that different
forms of dialogue are possible59
and that "not every form of dialogue is suited to every person and
circumstances,"60
several possible options (which are not mutually exclusive) for
an inter-religious dialogue with ISKCON are possible:
- one that incorporates ISKCON in the broader exchanges between
the Roman Catholic Church and other religions. Such a dialogue
has already started in some parts of the Western world where ISKCON
participates in inter-faith councils.61
- one which includes representatives of the Catholic Church in
meetings between leaders of both newer and older religious groups,
meetings that began in San Francisco several years ago.62
- one that accepts ISKCON within the framework of the current
Catholic-Hindu dialogue.
- one which brings together several new religious groups of Hindu
origin.
- one that is restricted to sessions between representatives of
ISKCON and the Catholic Church.
As was pointed out at the beginning of this paper, the current
religious scene calls for an examination of the relationship between
the mainline churches and the new religions. While admitting that
not all new religious movements are willing and/or ready for dialogue,
it is imperative that a better rapport with them be pursued and
that a more wholesome relationship be established between those
who have shown their willingness to engage in mutual theological
reflections and common religious and/or humanitarian projects. The
initiation of formal dialogue with ISKCON, besides having the advantages
of dialogue with the major religions, may contribute to the solution
of some of the problems brought about by the presence of newer religious
alternatives. It may also serve as a model for relating with other
new religions that have sprouted in the West over the last twenty-five
years.
This article was originally presented as a paper
at a CESNUR Conference in Montreal, August 1996.
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