Relations of Catholicism with the other religions

Pastor Æternus

its title III

its title IV

See article specialized the modernistic Crisis

Catholic current official texts on the interreligieux Dialog

the pontifical Council for the interreligieux Dialog, Dialog and announces
Secrétariat for the not-Christians, Dialog and mission

Catholic theology of the dialog between the religions

It is generally resulting from the Indian school of catholic theology (see will infra)

BOUBLIK V., Teologia delle religioni , Studium, Rome, 1973.
DUPUIS Jacques, Towards a Christian theology of religious pluralism , ED. stag, Paris, 1999. Dupuis, Belgian Jesuit, lived in India of 1948 to 1984. He was then professor of theology at the Gregorian University of Rome
DUPUIS Jacques, Jesus-Christ with the meeting of the religions , Desclée, Paris, 1994 (2nd edition)
LAUGH Julien, the Christians among the religions , Desclée, Paris, 1987. Christian attitudes with respect to the other religions.

Relationships to the Judaism

See: Marcion, Augustin d' Hippone, Anti-semitism
Voir also how arises the difficulty of the origin of the Christianisme (* Colloque Oxford-Princeton Juifs and Christian in late Antiquity and the beginnings of the Middle Ages - 9 with the 11-jan-2002. The ways that never parted )

Solution of the problem

August 1st

the Vatican II

The Concile Vatican II finalized the abandonment of the Christian Antijudaïsme by the declaration Nostra Ætate , inaugurated by the withdrawal of the expression Jewish perfidious of the Prière of the Good Friday. The Latin expression Oremus and pro perfidis judaeis , meant about Prions for the Jews mislaid in the faith , because they did not recognize the Messie. The word perfidious , at least in its modern direction, was thus an unhappy translation).

The Repentance of March 12th, 2000

In connection with what they regard as drifts made during its history and today still, some, around Hans Küng consider the Repentance of March 12th, 2000 as a pretty media gesture which was not followed major acts tending to concretize it, except for the abandonment of the theology of the Vetus Israel / Verus Israel already initiated by the theologist Marcel Simon, and made available of the general public by the conciliar declaration Nostra Ætate (October 28th 1965)

the text of Nostra Ætate on the site of the Vatican
a Jewish point of view on the aforementioned declaration.

If the catholics write readily to be pleased with this ackowledgement of debt, the Jewish points of view are rare on this question, though each official or diplomatic meeting the the Vatican and any enters Jewish authority, this one never fails to be pleased some.

(The article-interview of Hans Küng is available in Le Monde of the Religions , September 2003.)

The action of the Society of Jesus

Moreover, the the Vatican recognized the State of Israel on December 30th 1993.

The Mission

Voir article specialized Mission the Mission conceals some surprises like:

the quarrel of the Chinese rites of the time of the mission Jesuit in China and of Matteo Ricci whose large a step ahead in the study results from the language and Chinese civilization, to have the Grand Ricci dictionary language and Chinese civilization Chinese-French, work published in 199x and begin with Ricci itself and his/her colleagues Jesuits.
the creation of a dynamics Indian school of Theology,
the mystical current of Monchanin and Henri Saux.

The Indian school of catholic Theology

Dupuis s.j was worried by the Vatican for its pluralist opinions. To some extent, safety could come besides that Catholic church, which was not appropriate within the framework of the dogmatic catholic.

specific bibliography

DUPUIS (J.), “The Uses off Not-Christian Scriptures in Christian Worship in India”, in “Worship and ritual in Christianity and the other religions”, Studia Missionalia , vol. 23 (1974), p. 127-143.
DUPUIS (J.), Towards a Christian theology of religious pluralism , ED. stag, Paris, 1999, p.225-230; 578-579 (on the christology of Raimundo panikkar), p.406-422; 439-440; 456-460 an Indian christology.
FEDOU (Mr.), Asian Glances on Christ , Desclée, Paris, 1998.
PARRINDER (G.), Misadventure and Incarnation , Faber and Faber, London, 1971.
VEMPENY (I.), Krsna and Christ , Gujarat Sahitya Prakash, Anand, 1988.
FALLON (Mr.), “the worship of the images”, in: SMET (R. of) and NEUNER (J.), the search of the eternal. Christian approaches of the hindouism , Desclée de Brouwer, Bruges, 1968, p. 199-213.
PANIKKAR (R.), Christ and hindouism, a hidden presence , ED. from the Centurion, Paris, 1972 (transl. of The Unknown Christ off Hinduism, Longman, Darton, and Todd, London, 1964.) was born from a Catalan and catholic mother and an Indian and Hindu father.
PANIKKAR (R.), the intrareligieux dialog , Sapwood, Paris, 1985.
SMET (R.), Test on the thought of Raimundo Panikkar. A contribution Indian to the theology of the religions , Center of history of the religions, Leuwen-the-New, 1981.

relations with the Hindouisme

the mystic of Monchanin and Saux

Hermits of Saccidânanda: In 1950, Jules Monchanin, priest of Lyon, and Henri Saux, Breton monk blessing, found a ashram with the place says Shantivanam (the wood of peace), on banks of the Kavéry river. They live with the manner of the Hindu renonçants and adopt names sanscrits. The ashram is dedicated to Saccidânanda, i.e., according to Upanishad, in Brahma, Être, Pensée, Béatitude. The two hermits thus prepare the arrival of a spirituality authentically Indian of the Holy Trinity.

The social Christianity of Bede Griffiths

In 1968, succeeds a monk English Benedictine, Bede Griffiths to them.

specific bibliography

DUPUIS (J.), Jesus-Christ with the meeting of the religions , Desclée, Paris, 1994 (2nd edition) rich pages on the experiment of Abhishiktananda which it has well-known (p. 89-115).
GOZIER (A.), the father Saux with the meeting of the hindouism , ED of the Centurion, Paris, 1982.
GRIFFITHS (B.), Christian and mystical Experiment Hindu , Albin Michel, Paris, 1995
JACQUIN (france), Jules Monchanin, priest , ED. stag, Paris, 1996.
KALLIATH (A.), The Word in the cellar. Experimental The Journey oh Swami Abhishiktananda to the Not off Hindu-Christian Encounter , Intercultural publications, New Delhi, 1996.
the SAUX (H.), Hindu, mystical Wisdom Christian , Editions of the Centurion, Paris, 1966.
the SAUX (H.), the meeting of the hindouism and Christianity , ED. threshold, Paris, 1966.
the SAUX (H.), rise at the bottom of the heart. The diary of the monk Hindu Christian-sannyasi , EYE, Paris, 1986.
the SAUX (H.), Interiority and revelation: theological tests , ED. Presence, Sisteron, 1982.
MONCHANIN (J.) ARUBI ANANDAM, Mystical of India, Christian mystery , Beech, Paris, 1974, or “Hermes”, Fata Morgana, 1999)
MONCHANIN (J.) ARUBI ANANDAM, Theology and spirituality missionary , Beauchesne, Paris, 1985.
MONCHANIN (J.) ARUBI ANANDAM, Letters with the Father Saux , presented by france JACQUIN, ED. stag, 1995.
TEASDALE (W.R.), Toward has Christian Vedanta: The Encounter off Hinduism and Christianity according to Bede Griffiths , ATC, Bengalore, 1987.

General case

With regard to the past, one will refer to the specialized articles: Enquiry, Colonization, Mission.
One will be able to refer to the declaration Dominus Iesus which launches the Nouvelle Evangelization , signed by the cardinal Joseph Ratzinger, become since pope under the name of Benoît XVI. In connection with this declaration, Joseph Ratzinger affirmed that it must address in priority with the great religious traditions .

The Roman Catholic church considers the religions according to the expensive method of the épicycles with Copernic. The question is exposed perfectly by Ignace Berten (o.p.) in this passage of a conference given to the LASH (the Interdiocésain Council of Laic of Wallonia-Brussels) which one will find integrality under the note

“ Comment the Vatican II does it develop the theological coherence of this positive reinterpretation of the confessions, different religions and convictions? Starting from model of a concentric type. In the center, is the Roman Catholic church: this one is the single agent of the totality of the revealed truth (and thus finally of the human truth) and of the totality of the means of hello. Around it, there are circles increasingly broad, and increasingly distant from this hearth of truth: initially the orthodoxe Church and Churches of the communion Anglican, with which there is almost dogmatic unit; a little outside, there are the Churches of the Reform; then the great religions monotheists, and then the religions animists; and finally agnostic or atheistic humanisms. the distance of the center means progressive range of the truth: the more one deviates some, the less one has of them pieces (...) the Vatican II radically changed the glance which the catholics throw on the others, apart from integrist minority groups. It appears increasingly obvious, however, that the concentric model is itself unsatisfactory. The claims of the Roman Catholic church to have the totality of the truth appear exorbitant, more especially as it became obvious that it was so often mistaken in the history. Moreover, one recognizes well today that in the dramatic rupture of the Reform, Luther was right on a certain number of points. Moreover, one makes the experiment grow rich with the meeting by the other Christian traditions, those of the East, inter alia, which one knew if little. And also in the meeting of the great religions, and on our premises in the meeting of the humanistic, agnostic or atheistic convictions secular. There is certainly a share of truth in some critical atheists against the Church, and into positive the moral and spiritual experiment of the secular existence also his own lighting brings to us.

“ the claim of the Catholic church to being the hearth of any truth seems increasingly unbearable. Some affirm that the majority of the catholics would not believe in it any more - it is not known if they are catholics practitioners or about those which one catalogs thus because they were baptized one day and were then never concerned with this religion. But then, is this the total relativism? Is all worth? It is in any case the greatest fear of the authorities connected with the church today . Is it possible to propose another model of comprehension, which is radically faithful to the tradition of faith? ”

See too

religious Tolerance,
Tolerance
Relations of the ECAR with the other Churches
Oecumenism
Dialog inter-monk

To see too

Jean Lacouture, Jesuits , a test of collective biography.
Yves Congar o.p., Newspaper of the Concile Vatican II , STAG 2000
Yves Congar o.p., Journal of a theologist 1946-1954 which shows how Congar was worried by the the Holy Office to have said what says without problem Ignace Berten Luther was right on certain points .

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