Référence :
Proche-Orient Chrétien 65, 2015, 309-323
English
On Interreligious Dialogue
Abstract : To be able to speak seriously about interreligious dialogue, we must first clarify what is meant by religion. It is necessary to distinguish “religious tradition”, “religious institution” and “religiosity”. It is also important to reflect on people in dialogue, in this case theologians in the majority of cases. What do they represent? Their own opinion? The point of view of the institution to which they belong? Is it a consensus among theologians? It must be recognized that there are many and different kinds of dialogue. The article identifies three standard examples. First, two Christian theologians who seek to give a place to Islam within the framework of their own theology. Then, two theologians, one Christian and the other Muslim, who reflect on the place to give to believers of another religion in their theology. Finally, a person who studies the point of view of several theologians, two Christians and two Muslims, and points out the points of convergence and divergence, sometimes even within the same religious tradition. To conclude: any form of interreligious dialogue presupposes a culture of dialogue that is first and foremost based on good human relations. Training to foster such a culture exists and must follow different steps. The author presents an example of this kind of training.
Titre original : “On Interreligious Dialogue”
Résumé
Pour pouvoir parler sérieusement de dialogue interreligieux, il faut d’abord préciser ce que l’on entend par religion. Il est nécessaire de distinguer “tradition religieuse”, “institution religieuse” et “religiosité”. Il est de même important de réfléchir sur les personnes en dialogue, en l’occurrence des théologiens dans la majorité des cas. Que représentent-ils ? Leur propre opinion ? Le point de vue de l’institution à laquelle ils appartiennent ? S’agit-il d’un consensus entre théologiens ? Il faut reconnaître qu’il existe plusieurs et différents genres de dialogue. L’article relève trois exemples-types. D’abord, deux théologiens chrétiens qui cherchent à donner une place à l’islam au sein du cadre de leur propre théologie. Ensuite, deux théologiens amis, l’un chrétien et l’autre musulman qui réfléchissent sur la place à donner aux croyants d’une autre religion dans leur théologie. Enfin, une personne qui étudie le point de vue de plusieurs théologiens, deux chrétiens et deux musulmans, et relève les points de convergence et de divergence, parfois même à l’intérieur d’une même tradition religieuse. Pour conclure : toute forme de dialogue interreligieux suppose une culture de dialogue qui est d’abord basée sur de bonnes relations humaines. Des formations pour favoriser une telle culture existent et doivent suivre différentes étapes. L’auteur nous y présente un exemple de ce genre de formation.
Thom Sicking s.j.
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