A seeker, not a conservative

One often hears criticism of his being a conservative Pope. And the criteria applied for that is his stand on abortion, homosexuality, euthanasia and ordination of women to priesthood. But no one ever stops to ask who laid these down as the criteria for being conservative. And what about his opposition to totalitarian regimes; his attack on rich nations neglecting the needs of the poor; his condemnation of the US-led war on Iraq; his stand on labour law reforms; his constant call to protect human rights and so on. Then again, how could a conservative Pope enter into dialogue with other religions.

On his arrival at the airport he said, 8216;8216;As I begin, I take this occasion to express my sincere interest in all the religions of India8217;8217;8212;an interest marked by genuine respect, by attention to what we have in common, by a desire to promote inter-religious dialogue and fruitful collaboration between people of different faiths.

Reiterating the Church8217;s position with regards to other religions, he said in his address in Chennai: 8216;8216;The Catholic Church recognises the truths that are contained in the religious traditions of India. This recognition makes true dialogue possible8230;. The Church8217;s approach to other religions is one of genuine respect: With them she seeks mutual collaboration.8221;

He also believed that dialogue was not just a technical tool for religious harmony but takes humanity way ahead. For, 8216;8216;Dialogue between members of different religions increases and deepens mutual respect and paves the way for relationships that are crucial in solving the problems of human suffering. Dialogue that is respectful and open to opinions of others can promote union and a commitment to this noble cause8217;8217;.

Dialogue, according to him, could achieve significant results. 8216;8216;As followers of different religions, we should join together in promoting and defending common ideals in the spheres of religious liberty, human brotherhood, education, culture, social welfare and civic order. Dialogue and collaboration are possible in all these great projects.8217;8217;

Referring to the document of the Second Vatican Council, he held in his Chennai address, 8216;8216;Modern man seeks dialogue as an apt means of establishing and developing mutual understanding, esteem and love, whether between individuals or groups. In this spirit of understanding, the Council urges Christians to acknowledge, preserve and promote the spiritual and moral values found among non-Christians, as well as their social and cultural values8217;8217;.

Dialogue, for John Paul II, was also a spiritual exercise as he believed that the fruit of dialogue would be, 8216;8216;union between people and union of people with God. By dialogue, we let God be present in our midst; for as we open ourselves in dialogue to one another, we open ourselves to God8221;. John Paul8217;s ideas on dialogue kept churning after his experiences in India giving shape to his Encyclical Ut Unum Sint, 1995. There he sees dialogue as a fundamental human activity and writes, 8216;8216;Although the concept of dialogue might appear to give priority to the cognitive dimension dia-logos, all dialogue implies a global, existential dimension. It involves the human subject in his or her entirety; dialogue between communities involves in a particular way the subjectivity of each8217;8217;. Outlining criteria for dialogue he then says, 8216;8216;It is essential to pass from antagonism and conflict to a situation where each party recognises the other as a partner and that when undertaking dialogue, each side must pre-suppose in the other, a desire for reconciliation, for unity in truth8217;8217;.

And finally, keeping in line with his earlier thoughts on dialogue and collaboration, John Paul II, during his last visit to Delhi, in his meeting with leaders of various religions at Vigyan Bhawan, said: 8216;8216;My presence here among you is meant as a further sign that the Catholic Church wants to enter ever more deeply into dialogue with the religions of the world. She sees this dialogue as an act of love, which has its roots in God himself,8217;8217; and that 8216;8216;it is a sign of hope that the religions of the world are becoming more aware of their shared responsibility for the well being of the human family. This is a crucial part of the globalisation of solidarity, which must come if the future of the world is to be secure8217;8217;.