SAINTS JOHN FISHER AND THOMAS MORE NATIONAL SEMINARY

FACULTY OF THEOLOGY AND PHILOSOPHY OF

THE CATHOLIC UNIVERSITY OF ZIMBABWE

NAME OF STUDENT: ADRIANO TINASHE

SURNAME: TSIKANO

CLASS: THEOLOGY IV

CANDIDATE NUMBER: CNS232017

COURSE: INTERRELIGIOUS DIALOGUE

LECTURER: FR. J. BALAKAZI

SEMESTER: SECOND SEMESTER

ESSAY TOPIC: Appraise the following Assertion with notable reference to

your diocese, “Interreligious Dialogue is a part of the church’s
evangelizing mission…The church sees no conflict between
proclaiming Christ and engaging in interreligious dialogue.”
(Redemptoris Missio)

DUE DATE: 10 MAY 2021

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Interreligious dialogue is understood as a way and approach for mutual knowledge and
enrichment. “It is an opportunity to listen and learn, as well as to speak and share what we
believe, to develop relationships of understanding and respect and in some situations to find
issues of common concern where we might cooperate.” 1 Interreligious dialogue does not
dispense from evangelization, but is one of the major methods of the Church’s evangelizing
mission. Also, “the Church sees no conflict between proclaiming Christ and engaging in
interreligious dialogue.”2 Proclamation and interreligious dialogue are closely linked in the
one mission of the Church and at the same time they are distinct. They are not identical, as
though they were interchangeable. “Dialogue and proclamation belongs to the mission of the
Church in its totality.”3 Therefore, with reference to Gweru Diocese the writer seeks to
appraise that Interreligious dialogue is a part of the Church’s evangelizing mission. The
Church sees no conflict between proclaiming Christ and engaging in interreligious dialogue.

Firstly, Evangelizing mission or more simply evangelization refers to the mission of the
Church in its totality. Evangelization means “bringing the good news of Jesus Christ into
areas of humanity, thus transforming it from within.” 4 Interreligious dialogue also referred to
as interfaith dialogue is “about people of different faiths coming to a mutual understanding
and respect that allows them to live and co-operate with each other in spite of their
differences.”5 Proclamation is “the communication of the Gospel message, the mystery of
salvation realized by God for all in Jesus Christ by the power of the Spirit.” 6 Proclamation
can be solemn (cf. Acts 2: 5-41) and public or a simple private conversation (cf. Acts 8: 30-
38).

Interreligious dialogue refers to “cooperative and positive interaction between people of

different religious traditions at both the individual and institutional level.”7 Each party
remains true to their own beliefs while respecting the right of the other to practice their faith

1
E. E. EZEGBOBELU, Challenges of Interreligious Dialogue Between the Christian and the Muslim
Communities, Peter Lang Publications, Lagos 2009, 111.
2
Cf JOHN PAUL II, Redemptoris Missio, Enyclical Letter, 55, in AAS 83 (1990), 249-340.
3
Congregation for the Evangelization of Peoples and Pontifical Council for Interreligious Dialogue, Dialogue
and Proclamation, 8, in AAS 83 (1991).
4
PAUL VI, Evangelii Nuntiandi, 18, Apostolic Exhortation, in AAS 68 (1976), 5-76.
5
F. GIOIA, Interreligious Dialogue, Pauline Books and Media, Boston 1997, 45.
6
Dialogue and Proclamation, 10.
7
R. W. BURROWS, Redemption and Dialogue, Orbis Books, New York 1993, 11.

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freely. It can take place between individuals and communities and on many levels. For
example, between neighbours, in schools and in our places of work, it can take place in both
formal and informal setting. In Gweru Diocese especially in urban areas like Gweru,
Kwekwe, Zvishavane Catholics live on the same streets with people from other religions, use
the same shops, buses and schools. This has enabled the people to enter into some
interreligious dialogue by interaction talking about their different religious beliefs, this can be
experienced also on weddings and funerals where the Church has managed to proclaim at the
same time doing dialogue. Hence, it is only through dialogue that Christians can understand
others and their cultural and religious expressions that God calls us to love and evangelize.

To add on, in many Catholic schools in Gweru Diocese, students from different religions
learn at these schools where they interact and have some interreligious dialogue with students
from other religions. It can be realized that, interreligious collaboration is needed in
promoting common ideas of religious liberty, human brotherhood, good culture, social
welfare and civil order.”8 Also, the National Movement of Catholic Students Group (NMCS)
in Gweru is having programs of interreligious dialogue with students from other religions so
that they can understand their religious beliefs and advocating for religious liberty and living
in a peaceful environment, respecting human rights and dignity. This has enabled them to
proclaim about their Catholic faith at the same having dialogue with students from other
religions.

It can be noted that “interreligious dialogue is situated within the single but complex and
articulated reality of the Church.”9 This means that dialogue with the followers of other
religious traditions is part of the very mission of the Church. “Dialogue with other faiths is
perfectly consistent with the Church’s obligation to proclaim Christ as universal Saviour to
all peoples.”10 Each partner needs to be a person of full conviction in her or his faith. It can be
noted that “dialogue is not some kind of conversion.”11 It is born out of respect for the other
religions and is done out of a sincere desire to get to know and to learn from other religious
ways. For example in Gweru Diocese especially in the Chirumhanzu area, interreligious
dialogue has been done with the Chiefs, the elders of the community (masabhuku) of the area
who practice African Traditional Religion on the issue of kurova guva (bringing the dead
home). “The Vatican II Council made a strong appeal in favour of dialogue with the members
8
PAUL VI, Ecclesiam Suam, 108, Encyclical Letter, AAS 56 (1964), 609-659.
9
Pontifical Council for Interreligious Dialogue, Dialogue and Mission, 13, in AAS 76 (1984).
10
T. M. JOHN, The Changing Contours of World Mission and Christianity, Wipfand Stock Publications, Boston
2010, 143.
11
JOHN PAUL II, Redemptoris Missio, 56, Encyclical Letter, in AAS 83 (1990), 249-340.

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of other religious traditions.”12 The Church respects the cultural practices done in that
community. It has also Inculturated the practice and there is the Mass of the unveiling of the
tombstone. Hence, this highlights that the Church sees no conflict between proclaiming
Christ and engaging in Interreligious Dialogue.

Moreover, “Church’s mission is a mission of interreligious dialogue which is an imitation of

God’s love and defined as walking together toward the truth, and walking together in projects
of common concern.”13 It can be noted that in Gweru Diocese in places like Shangani the
Church has engaged in some interreligious dialogue with other Christian denominations and
other religions like the Muslim to reforest areas that have been affected due to massive
deforestation and soil erosion and to teach sound ecological practices. The members of these
groups which have been formed planted trees making some follow ups. This has enabled the
Church to enter into some interreligious dialogue with people from other religions at the same
time proclaiming since we have to take care of our environment which we live.

It can be noted that, the Church has also joined in interreligious dialogue with some other
religions in the areas of Shurugwi where issues of killing each other were now increasing.
The Mashurugwi were moving with machetes terrorizing mining communities, robbing
people of cash, gold and ore. Some of those people were even Christians and some from the
other religions. The Church has managed to have some dialogues for the purpose of resolving
and transforming deadly conflicts, “with the goal of building social relations characterized by
an ethos of tolerance and non-violence.”14 Also, it can be realized that in most rural areas like
in Mberengwa, Chachacha, Nhema people were involved also in conflicts due to different
political affiliations thereby resulting in some killings and cutting the hands of those who
supported the opposition (short sleeve and long sleeve) in the elections of previous years like
in 2008. The Church through CCJP Gweru has managed to advocate for interreligious
dialogue with other Churches and religions in enforcing peace, justice and reconciliation in
those areas whereby people are still bitter about losing their beloved ones. Hence, the
proclamation of the Gospel in dialogue can require forms of witness and liberation that bring
Christians and adherents to other religions together.

Moreover, Nostra Aetate recognizes the salvific value of other religions. “The Church does
not reject any thing found as holy and true in these religions. Indeed the practices, lifestyle,
12
J. DUPUIS, A Theologian Commentary, Dialogue and Proclamation, Maryknolls Publications, New York
1989, 67.
13
J. DUPUIS, A Theologian Commentary, Dialogue and Proclamation, 76.
14
M. JESKEY, Engaging in Dialogue, Paulist Press, New York 1996, 12.

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laws and theories in these religions are different from that of what the Church believes and
teaches. Yet the Church look at them with sincere respect, because in all of them there is the
reflection of the rays of that truth which enlightens all.” 15 The Church condemns
discrimination on the basis of caste, religion, colour and the standard of life. She asks
Christians to establish a friendly relationship with people of other religions (1 Pet 2: 22).
They should try to live in peace with every person. Hence, “all religions should work to
protect and promote social justice, moral values and peace for the sake of the humanity.”16

In his encyclical Redemptoris Missio Pope John Paul II highlights that dialogue between
different religions is a part of the duty of the Church to evangelize it. “Dialogue is not in
opposition to the mission ad gentes.”17The intimate relation between dialogue and
evangelization and the uniqueness of each of this function is to be undoubtedly maintained.
The false thinking that one is to be replaced with the other and the wrong interpretations of
them are to be avoided.

The document Dialogue and Proclamation insists that while interreligious dialogue is to be
encouraged such a dialogue should be open to evangelization. Dialogue should be open the
ways of evangelization. The document reminds that just by making attempts of dialogue we
should not end the duty of evangelization.” 18 Other religions are seen as the part of the
universal plan of God. “So the right attitude to other religions also includes understanding the
difference between them and Christianity and recognizing the good in them.” 19

There is need for the Church to enter into dialogue with the world in which it lives. The
missionary task of the Church should be carried out in a dialogical way. Through dialogue
Christians ought to share with other religions its saving message. So it can be realized that
interreligious dialogue and proclamation of the Gospel are not contrary ministries as if one
could replace the other. Both are aspects of the one evangelizing mission. “These two
elements must maintain both their intimate connection and their distinctiveness therefore they
should not be confused, manipulated or regarded as identical, as though they were
interchangeable.”20 Dialogue reaches out to the mystery of God active in others. Proclamation

15
VATICAN II, Nostra Aetate, 2, Declaration on the Relation of the Church to Non-Christian Religions, in AAS
58 (1966), 740-744.
16
Cf NA, 3.
17
Cf JOHN PAUL II, Redemptoris Missio, Encyclical Letter, 55, in AAS 83 (1990), 249-340.
18
Congregation for the Evangelization of Peoples and Pontifical Council for Interreligious Dialogue, Dialogue
and Proclamation, 82, in AAS 83 (1991).
19
Dialogue and Proclamation, 31.
20
JOHN PAUL II, Redemptoris Missio, Encyclical Letter, 55, in AAS 83 (1990), 249-340.

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witnesses to and makes known God’s mystery as it has been manifested to us in Christ. “Our
spiritual encounter with believers of other religions helps us to discover deeper dimensions of
our Christian faith and wider horizons of God’s salvific presence in the world.” 21 Hence,
mission of dialogue is a distinct but related element to the evangelizing mission of the
Church.

Furthermore, the Church should carry out the evangelizing mission through witness of
Christian life. Christians are encouraged to engage in sincere and patient dialogue with
people of other faiths with whom they live. “They ought to know well the religious and
cultural traditions of others, happy to discover and ready to respect the seeds of the Word
which are hidden in them, and learn by sincere and patient dialogue what treasures a
bountiful God has distributed among the nations of the earth.” 22 At the same time, trying to
illumine these treasures with the light of the Gospel, to set them free and bring them under
the dominion of God and Saviour.

In conclusion, Interreligious dialogue is part of the Church’s evangelizing mission and is not
opposed to mission ad gentes. It does not dispense from evangelization but is one of the
major methods of the Church’s evangelizing mission. In Gweru Diocese, Interreligious
dialogue has been done with some elders of the community and other religions showing
respect for other religions. Through interaction with other religions the Church has managed
to proclaim at the same time engaging in dialogue. Hence, so it can be realized that
interreligious dialogue and proclamation of the Gospel are not contrary ministries as if one
could replace the other. Both are aspects of the one evangelizing mission. These two elements
must maintain both their intimate connection and their distinctiveness therefore they should
not be confused, manipulated or regarded as identical, as though they were interchangeable.
Hence, the Church sees no conflict between proclaiming Christ and engaging in interreligious
dialogue.

BIBLIOGRAPHY
21
R. L. GALLAGHER, Contemporary Mission Theology, Engaging the Nations, Orbis Books, New York 2017,
23.
22
J. DUPUIS, A Theologian Commentary, Dialogue and Proclamation, Maryknolls Publications, New York
1989, 126.

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 SCRIPTURE

The African Bible, Paulines Publications Africa, Nairobi 1999.

CHURCH DOCUMENTS

Congregation for the Evangelization of Peoples and Pontifical Council for Interreligious
Dialogue, Dialogue and Proclamation, in AAS 83 (1991).

JOHN PAUL II, Redemptoris Missio, Encyclical Letter, in AAS 83 (1990), 249-340.

PAUL VI, Evangelii Nuntiandi, Apostolic Exhortation, in AAS 68 (1976), 5-76.

PAUL VI, Ecclesiam Suam, Encyclical Letter, AAS 56 (1964), 609-659.

Pontifical Council for Interreligious Dialogue, Dialogue and Mission, in AAS 76 (1984).

VATICAN II, Nostra Aetate, Declaration on the Relation of the Church to Non-Christian
Religions, in AAS 58 (1966), 740-744.

BOOKS

BURROWS R. W., Redemption and Dialogue, Orbis Books, New York 1993.

DUPUIS J., A Theologian Commentary, Dialogue and Proclamation, Maryknolls

Publications, New York 1989.

EZEGBOBELU E. E., Challenges of Interreligious Dialogue Between the Christian and the
Muslim Communities, Peter Lang Publications, Lagos 2009.

GALLAGHER R. L., Contemporary Mission Theology, Engaging the Nations, Orbis Books,
New York 2017.

GIOIA F., Interreligious Dialogue, Pauline Books and Media, Boston 1997.

JESKEY M., Engaging in Dialogue, Paulist Press, New York 1996.

JOHN T. M., The Changing Contours of World Mission and Christianity, Wipfand Stock
Publications, Boston 2010.

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