QUESTION: David Tracy the American theologian said“dialogue is our best present Hope”.How realistic and true is the statement in the conflicting situations of social and ecclesial life? – Fr. Jeevan Thomas

ANSWER:

A meaningful dialogue has its origin and end in right relationships. Therefore, dialogue is not only our best present hope today but also best hope for all times. The entire history of salvation as articulated in the Bible is narrated as a dialogue between God and humans, especially God’s dialogue with the so called chosen people. God enters into dialogue with some prominent leaders of the people directly as in the case of Abraham and Moses and indirectly through intermediaries like angels and prophets. Any mission which God designs for the betterment of the world and humans is accomplished through dialogue. Therefore, there is no other short cut for the Church for fulfilling the mission of liberation, salvation or wholeness of the entire humanity except through dialogue within the Church and by entering into dialogue with all humans of good will who are apparently beyond the borders of the Church.

Dialogue and Relationships
To be is to be related. Human beings can recognize their true identity only in relationship with other humans, with the world and ultimately with God. Even though some may not recognize the existence of God they would have to confront the questions that arise in their minds concerning their origin and their end. ‘Where do we come from’ and ‘where are we going to’ are the questions that arise in the mind of human beings whatever be their status and position. The mystery of every human person is unravelled through dialogue with oneself, others and God. Even though one’s dialogue with God is often a monologue it can lead to enlightenment because the basis of such monologue or a quasi-dialogue is one’s relationship with God. It is only in and through dialogue can a human being unfold as a human being.
Dialogue is obviously a communication that leads to communion among human persons in a society. In all areas of life dialogue or communication among the members of a society is absolutely necessary for the life and welfare of that society. It begins in each family where one is born and brought up. Family being the basic unit of a society, the dialogical relationship in a family extends to the entire society and the nation. It is all the more true of the Church which is the Body of Christ formed by the members of the Body of Christ. A life of communion lived in the Church is possible only through dialogue among all the members having their specific roles at various levels both horizontally and vertically. The hierarchical structure of the Church did not promote much dialogue within the Church at least in the vertical level of relationship. It followed the chain of command style which demanded submission from all those under authority without any dialogue. This had disastrous consequences for the life and mission of the Church and contradicted the servant-leadership style of Jesus. Since the second Vatican Council there was a new awakening in the self-understanding of the Church as the people of God living the mystery of Church as a community which has its source and model in the Trinitarian Communion. Therefore, dialogue in all aspects of the Church’s life is to be promoted not just as an option but as an imperative. In fact, the Synod, 2021-2023 called by Pope Francis with the theme: Communion, Participation and Mission is the actualization of the dialogical nature of the Church.

Need for Dialogue
There are some who wield power and consider it a weakness to enter into dialogue with those whom they claim to rule over. Therefore, they would not accept the need for any dialogue with those whom they consider lower than they especially in terms of power and might. This attitude of superiority over others is not only found among those who have a false self-understanding about themselves but also among ethnic, cultural, economically well-to-do groups and among the nations of the world. No genuine dialogue is possible if there is a condescending attitude in one of the partners of dialogue. It is possible only among those who have respect for the partners of dialogue as well as recognition and acceptance of the equality and dignity of all humans. It is pre-supposed that those who enter into dialogue share some common vision even if they differ on how they visualize it and choose the type of means to achieve their goal.
The need for dialogue arises from the basic self-awareness that no human being has the perfect and complete knowledge about all the ways and means to make everyone happy and contented in this world. No religion, no socio-political and economic system can claim to have all knowledge about everything that creates various problems that affect the Church and the society and have all the answers and solutions for the problems that confront them. The complexity of the issues that affect the world today and the ramifications of whatever happens in any part of the world affecting the entire world through net-working are enormous today than ever before. Therefore, there needs to be serious and concerted effort from everyone entrusted with the responsibility of governing and guiding the society and the Church to create a favourable situation in which humans can live in peace and harmony. This is possible only through dialogue and negotiations among those who are responsible for the welfare of all the members of any society and is certainly so for the well-being of the members of the Church. Therefore, it is a right observation that “dialogue is our best present hope” (David Tracy).

Making Dialogue Possible
It is said that there is a difference between dialogue and negotiation. It is also opined that dialogue is only a sharing of ideas without any commitment to any evolved ideas arising out of the dialogue between the partners in dialogue. However, negotiations are understood as sharing of ideas and plans and the negotiating parties make compromises or are willing to jettison some of their pet ideas and accept the ideas of the other party. They are committed to actualize the result of their negotiations for the advantage of both. This seems to be a very superficial and pragmatic understanding of dialogue and negotiation.
From a theological or spiritual perspective, dialogue is not just a sharing of ideas. It begins with a deeper understanding of the mystery of human persons, their identity, their origin and destiny as humans and a common understanding between the partners of dialogue about what constitutes their well-being. Dialogue begins with clarifying what one understands about the fundamental issues and when that is settled then further dialogue is all about the ways and means to achieve what is achievable by common efforts. The problem arises only when the world-views and belief systems are so different in their understanding of the identity of humans as humans and their destiny. Even if there is a radical difference in their understanding on this issue, still there can be dialogue on how to discern and choose what is best for the well-being of humans anywhere in this world because what threatens the life of humans in our planet is same all over the world. Enlightened and more evolved human minds than the ordinary can enter into dialogue to find ways to heal this fragmented and sick world. What is required of anyone who enters into such a dialogue is that they are to be persons with a great degree of self-emptying love, recognition of the equality of all humans, respect for the dignity of human person, generosity as well as a personal vision of committing oneself for the welfare or well-being of all humans without any boundaries.
Within the Church dialogue is not an option but an imperative demanded by the shared faith and commitment to follow Christ and his vision of the reign of God. As we have mentioned, the Synod called by Pope Francis in 2021 has already begun actualizing the imperative for dialogue among all the sections of the Church for communion through participation for fulfilling the mission. The mission entrusted to the Church is that the entire world may be transformed to experience the liberation and wholeness brought about by the hominization, life, death and resurrection of Jesus Christ. Here again, dialogue is possible and effective only when those who hold leadership roles in the Church realize that they are called and entrusted with the ministry of servant-leadership in the Church and they have to live a life of self-emptying love and service for the welfare of all the members of the Church and the society in which they live.

Hopeful Dialogue – Inter-Hope Dialogue
For more than a decade I have been teaching and writing about inter-hope dialogue that transcends religions, nations, cultures and socio-political and economic ideologies. While inter-faith dialogues end up in showering pious platitudes on the partners of dialogue without any discernible signs it shows that their attitude to the people of other religions have changed positively, inter-hope dialogue can make positive changes in the society. It is a dialogue of life and action. It is concerned about co-operation and collaboration among all peoples for the welfare and well-being of all people with any distinction of religion, caste, class, gender or ideology. Since all have aspirations and hopes about what makes them happy and contented there is a great possibility that all without any distinction would be open to collaborate to achieve what is commonly agreed upon for the good of the society. In a fragmented society where opportunist politicians sow the seeds of division and hatred to reap the harvest of political power to dominate, control and enslave people, where nations enter into conflicts and death-dealing wars and destruction, inter-hope dialogue is the best hope.
The Church which is at the service of the Kingdom of God needs to realize that its mission is to live and proclaim peace and harmony among nations and peoples. It needs to be constantly self-critical about its tendency to succumb to exclusivist claims and superiority over others. It needs to champion the cause of inter-hope dialogue both within the Church and beyond the so called borders of the Church. Faith can divide people but hope can unite!