Gregorianum 87, 4 (2006) 797-809

The Dialogue with the Traditions

of India and the Far East

The development of what became the Nostra Aetate declaration was

slow and somewhat erratic. During the stages of the preparatory work be
fore the Council, nothing or almost nothing was connected with the reli
gione of the world. One single question drew some measure of attention:
the relations between Christiane and Jews. Later, other preoccupations
carne slowly to the surface and requested more and more the attention of
the Fathers. It was as if walking backwards. If the assembly decided to
speak on Judaism, it would become necessary - indeed it became in
evitabile - in order to remove any misunderstandings, to say something
about Islam as well. And if the question of Islam was to be tackled, would it
be possible to remain sileni about humankind's other religious traditions?
A few voices from Africa and Asia, including a few African and Asian bish
ops, made declarations along these lines.1
Africa and some other regions of the world never quite managed to
have their own religious traditions recognized in a specific way. The sheer
number and the diversity of those traditions, the lack - at least in western
languages - of a suitable terminology to label them in a positive, respectful
and adequate way: these were probably some of the factors explaining why
the Council spoke about them in a rather vague way, to the disappoint
ment of some bishops and observers: «From ancient times down to the
present, there has existed among diverse peoples a certain perception of
that hidden power which hovers over the course of things and over the
events of human life; at times, indeed, recognition can be found of a

1 Α.-Μ. Henry (ed.), Les relations de l'Église avec les religions non chrétiennes. Déclaration
« Nostra aetate », Paris, 1966, esp. eh. 2: G. M.-M. Cottier, «L'historique de la Déclaration» (35
78). For a fuller history of the Council, see G. Alberigo, The Hìstory ofVatican II, vols. I to V,
Leuven, 1995-2006. A first draft of this text was given as a contribution to the conference on
«Dialogue Today and Tomorrow: Forty Years of Nostra Aetate» organized by Heathrop College,
London (November 9th, 2005).

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798 JACQUES SCHEUER

Supreme Divinity and of a Suprem

a recognition instil the lives of t
sense» (NA 2).2 Some kind of evolu
ogy of historical progress which th
may have shaped this vision of hum
impression one gets from the first
as a transition towards Asia's religi
advancement have struggled to re
refined concepts and in more hi
duism...» (NA2)

Nostra Aetate ori As iati Tradì tions

The next few lines are dedicated to Hinduism first, and then to Bud
dhism. They make it possible for many Asian communities to recognize
themselves, ali the more since the text concludes in an open-ended way:
«Likewise, other religions to be found everywhere strive variously to an
swer the restless searchings of the human heart by proposing 'ways' which
consist of teachings, rules of fife, and sacred ceremonies» (NA 2). Restrict
ing ourselves to Asia, we may think of Shintó, Daoism and perhaps Confu
cianism, Jainism, Sikhism, and so on.
What we are told in very few lines about Hinduism, and then Bud
dhism, is rather remarkably rich and precise. The active presence of the
«divine mystery» is acknowledged at the heart of Hinduism: Hindus con
template it and try to express it along ways which are probably comple
mentary rather than exclusive: an «unspent fruitfulness of myths» on one
side, and «searching philosophical inquiry», on the other. But how should
one enter this mystery or at least prepare oneself to explore it? It is rather
easy to recognize in our text the main paths (màrga) which the Hindu tra
dition combines or hierarchizes in diverse ways according to the different
schools and - as we are frequently reminded by Hindu authors - in accor
dance with the various temperaments or 'natures' of human beings: in or
der to achieve «release from the anguish of our condition», Hindus may
freely choose «ascetical practices or deep meditation or a loving, trusting
flight towards God». Here we have a reference to respectively karma-yoga,
jfiàna-yoga, and bhakti-yoga.
A similar attempi at precision and density characterizes the equally
short treatment of Buddhism (5 lines). When «its multiple forms» are first

2 Nostra Aetate quoted according to the translation in W.M. Abbott (ed.), The Documents
ofVatican II, New York, 1966.

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 THE TRADITIONS OF INDIA AND THE FAR EAST 799

mentioned, we may understand this as referring amo

main branches or «Vehicles» (yàna). We are then remin
cai insufficiency of this shifting world»; as soon as one
basic teaching of the Buddha, one enters a quest for lib
way leading to full liberation may, as was already the
branch off into several paths, each one requiring «a d
and confìdent spirh». Buddhists can «either reach [or:
absolute freedom or attain supreme enlightenment»: th
import of this distinction has apparentìy not been very
the commentators who were involved in the preparatio
the text. Are we to take it as a reference to the divide bet
the «Elders» (Theravàda) and that of the «Great Veh
text adds: «by their own efforts or by higher assistanc
phrase probably intended to remain vague). Do we hav
the differences between schools such as Zen, on the o
Land» traditions, on the other? This is quite probable. I
tial point is to make progress on the way towards rel
way Buddhists cali «the middle path».3

Religions as 'ways'

I would now like however to focus briefly on the las

section of Nostra Aetate. I quote them again: «Relig
strive variously to answer the restless searchings of t
proposing 'ways', which consist of teachings, rules of
monies». When, in past generations and centuries, Chr
larly theologians ali too rarely got interested in the w
usually approached them as catalogues of doctrines, th
lists of errors and heresies. Here and in other passage
something quite different: religions are looked at rathe
ent realities, whose several dimensions, being equa
gious life, strengthen each other: teachings and doctr
bols, rituals and celebrations, rules of life and commu
Paying attention to the concrete ways and means w
designed in its religious quest seems indeed to corre
perspective and aim of a 'pastoral' Council: this holds
Christians as well as for their relations with other believers. Moreover - and

3 See for instance the commentaries by J. Masson, «Valeurs religieuses de 1'Hindouisme»

and«ValeursduBouddhisme»inA.-M. HENRY(ed.), Lesrelations, 161-180,181-200.

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 800 IACQUES SCHEUER

this is a motive for rejoicing - th

mankind's religious traditions sug
from apologetics and controversy
of history of religione, anthrop
taken into account to a certain extent. One should also welcome the fact
that the religione are seen as 'ways': the theme of the way is common to the
Bible and many other Scriptures and religious cultures around the world;
moreover, this rather concrete and dynamic conception is likely to foster
the discovery of spiritual traditions and the collaboration between pilgrims
on the way.

Pioneers andAsian Churches

The few lines of Nostra Aetate about Hinduism and Buddhism - and
the spirit that inspires them - are not altogether new. Something totally
new would be unimaginable. Pioneers had opened ways towards a respect
ful understanding and appreciation, as well as towards encounter and dia
logue. Without going back to - say - the 17th century, mention may be
made, as far as India and Hinduism are concerned, of the life and work of
Indian Christians such as Brahmabandhav Upadhyay and Sadhu Sundar
Singh, or Bishop A.J. (Aiyadurai Jesudasen) Appasamy and Vengal
Chakkarai, for instance, and - among Western missionaries - of fìgures like
J.N. Farquhar, Pierre Johanns and Jules Monchanin. If we now look in the
direction of other traditions in Central, South-East and East Asia, we could
mention the names of James Legge, Karl Ludwig Reichelt and Dom Pierre
Lou Tseng-tsiang, Katsumi Takizawa and Hugo M. Enomiya-Lassalle. I pur
posely list names of Roman Catholics and others, even if the former obvi
ously exercised more direct influence on the slow evolution that paved
the way for Vatican II and specifically the redaction and approvai of Nostra
Aetate.4

4 For the work of pioneers in the fleld of Hinduism, see K. Baago, A Bibliography, Madras
- Bangalore, 1969; M.M. Thomas, The Acknowledged Christ ofthe Indian Renaissance, London,
1969; Madras - Bangalore, 21976; S.J. Samartha, The Hindu Response to the Unbound Christ:
Towards a Christology in India, Madras - Bangalore, 1974; R. Boyd, Indian Christian Theology,
Madras, 1969, revd ed. 1975; M. Maupilier, Les mystiques hindous-chrétiens (1830-1967), Paris,
1985; W. Ariarajah, Hindus and Christians. A Century ofProtestant Ecumenical Thought, Grand
Rapids (MI) - Amsterdam, 1991. In the fleld of Buddhism: H. de Lubac, La rencontre du
bouddhisme et de l'Occident, Paris, 1952 (reprinted with emendations and indexes, Paris, 2000,
as voi. XXII of CEuvres complètes); M. von BROCK-Wh. Lai, Christianity and Buddhism. A Multi
cultural History oftheir Dialogue, Maryknoll, 2001 (abridged translation of Buddhismus und
Christentum, Miinchen, 1997; cp. Bouddhisme et Christianisme. Histoire, confrontation, dialo
gue, Paris, 2001).

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 THE TRADITIONS OF INDIA AND THE FAR EAST 801

With ali due respect for those pioneers, it rem

sixties witnessed a decisive turn, an extremely fas
ing and the attitudes of the Catholic Church (one
changes took place for instance inside the World C
wonder if a number of Christians, brought up in
standing of their faith and grown up with attitud
times fear of other religions, were taken aback
Asian Christians, Asian Catholics were no exceptio
ence the 'reception' of Vatican II and Nostra Aetat
ties as well as the future of interreligious dialogue
the continent.
Forty years has passed since the voting and promulgation of Nostra
Aetate : a period of time at once short and already rather long. Short, if one
considers the slow pace of cultural, theological and spiritual processes of
assimilation involving whole communities and Churches; short, if one
takes into account a long past of ignorance and aloofness, or at least spiri
tual carelessness and theological laziness in the field of relationships with
other religious traditions. But it is an already long period of time, since
these forty years witnessed deep transformations and even upheavals: new
balances between politicai powers at the world level, new politicai regimes,
unequal economie development, interactions between cultures, incredible
growth of information flows, new life styles of Christian communities.
Moreover, we should keep in mind that Asia, from the Indian 'subconti
nent' up to Japan, shelters at least half the worlds population and includes
great historical and cultural diversities. Nobody would have the preten
sion, in a few minutes, to paini a full and somehow faithful picture of the
history of these forty years and of the present situation. Concerning the re
cent history of interreligious dialogue and of theological thinking about re
ligious pluralism, ali we can attempi is drawing attention to a few charac
teristic features and registering a few question marks.5

5 For a history and assessment of the Hindu-Christian dialogue during the last forty
years: B. Robinson, Christians Meeting Hindus. An Analysis and Theological Critique ofthe Hin
du-Christian Encounter in India, Oxford, 2004; also Η. Coward (ed.), Hindu-Christian Dialo
gue. Perspectives and Encounters, Maryknoll, 1989; R Puukkan, «Nostra Aetate: The Indian
Church and the Hindu Religion» in G. Routhier (ed.), Réceptions de Vatican II. Le Concile au ri
sque de l'histoire et des espaces humains, Leuven, 2004, 153-172. For Buddhist-Christian rela
tions; M. von BrOck & Wh. Lai, Buddhism and Christianity; P. Magnin (ed.), L'intelligence de la
rencontre du bouddhisme. Actes du colloque «La rencontre du bouddhisme et de l'Occident de
puis Henri de Lubac», Paris, 2001. Several shorter contributions on the occasion of the 40th an
niversary of Nostra Aetate were published in a thematic issue of Pro Dialogo, Rome (2004/2
3) 116-117: F. Machado on Hindu-Christian dialogue; F. Machado on Sikh-Christian dialogue;
L.S. Lee on Buddhist-Christian dialogue. On the way Asian traditions impact the Catholic theo
logical thinking in the Chinese world: B. Vermander, «Théologiens catholiques en monde chi

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802 JACQUES SCHEUER

Rooted in the Hindu world and in

Christian cornmunities of India an
Even if they remain small minorit
played a very significant role, both
side (not to mention the Eastern C
the multiple contributions by theo
at the continental level and at the
va).6 The importance of their cont
since, in other parts of Asia, politi
freedom have at times reduced th
fields of interreligious relations a
thinking flowing from these relati
miliar with South Asia, I shall be pro

Dialogue on the innerpaths towa

In the case of both Hinduism and

cultures shaped by these tradition
ready in the limelight of Nostra A
tion in research on these tradition
dialogue, especially on the Cath
«supreme enlightenment» (NA 2) h
nected with ascetical and spiritual
and rules of life, that were devised
way of the «renouncers» (sannyàsi
ashram cornmunities - and in the
of the Buddhist mendicant monks
dency to distinguish sharply and e
the householders or lay follower
precarious values) and the quest fo
ing liberation: this quest seems
those who adopt a peculiar way of
concerns or even separated comple

nois» in Nouvelle Revue Théologique 117 (

Dorè (ed.), Le devenir de la théologie cath
2000, 397-427. See most recently Ed.I. Car
Unitatis Redintegratio, Nostra Aetate, New Y
6 On Indian contributions to the theolo
among others J. Kuttianimattathil, Practic
Study ofthe Indian Christian Attempts sinc

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 THE TRADITIONS OF INDIA AND THE FAR EAST 803

To the Roman Catholic world, with its practic

contemplative prayer and with its traditions of rel
ali this was rather more familiar - even if, in sligh
«ashram movement», for instance, flourished in Refo
well. To name but a few, Sister Vandana, Swami Abh
Saux) or Bede Griffiths became well known even in the West (and some
times better known in the West than in India). They intended to delve deep
into the inner contemplative experience, to follow the path of non-duality
(advaita) involving a radicai detachment from ali possessions and even
words or images, in order to reach the root or the heart of the Hindu quest
for the Absolute.7
At the same time, this orientation, which may look somewhat elitist,
met the felt need to discover and explore the sources of Hindu tradition.
When attempting to know and appreciate a cultural and spiritual heritage,
one will understandably try to reach the most authoritative sources or
foundations, ali the while establishing links with those - Hindu ascetics or
Buddhists monks - who up to this day are living examples of this spiritual
quest for liberation. To start with, some of the Christian pioneers explored
the ancient Vedic scriptures or at least the Upanishads which constitute
the more recent - but stili very old - layer of the Vedas. Similarly, on the
Buddhist side, especially in the Indian cultural world, the period of the
founder and of the canonical Scriptures seemed to provide reference and
authority. But, of course, Upanishads on the Hindu side, and the more an
cient teachings and monastic regulations on the Buddhist side, take us
some twenty-five centuries back.
This doublé trend - going upstream towards the most ancient and
classical sources and adopting an ascetical or monastic way of life - was
necessary and indeed proved fruitful in more than one way in order to ex
plore the Hindu and Buddhist heritages and to enter into dialogue with
their contemporary representatives. It was necessary also to correct to a
certain extent the image of Christianity in the eyes of other believers: Ali
too often Christians were known and appreciated for their charitable and
educative endeavours, not so for their spiritual or mystical expertise. It
should be added that these explorations led to originai and path-breaking
research on the theme of revelation in non-Christian Scriptures and their
possible use in a Christian liturgical or spiritual context. Mention should

7 On spiritual exchanges, theological reflection and publications sponsored by Dim/Mid

[Monastic Interreligious Dialogue / Dialogue Interreligieux Monastique] see K. Amell, Contem
plation et dialogue. Quelques exemples de dialogue entre spiritualités après le Concile Vatican
II, Uppsala, 1998; F. Blée, Le désert de l'altérité. Une expérience spirituelle de dialogue interreli
gieux, Montreal, 2004.

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804 JACQUES SCHEUER

be made here of seminare and pub

chetical and Liturgical Centre» (Ba
leadership of Father D.S. Amalorpa

Interreligious theologies oflibera

This classical and monastic ori

one among several dimensions of i
the Protestant side, some had been
times even before the Catholics, for instance in the so-called «ashram
movement». But most were looking into other directions. Remember for
instance the achievements of the «Christian Institute for the Study of Reli
gion and Society» (CISRS, also in Bangalore) and of a whole series of simi
lar institutions which soon built a sort of network in a number of South
and East Asian countries. «Religion and Society»: it was not their purpose
to ignore the religious or spiritual aspects of life in order to study and work
exclusively at the level of economie and politicai realities. Their scope was
rather an integrated study of and reflection upon the various dimensions
of contemporary Asian societies: religious issues, including the contempo
rary evolution of beliefs and practices as well as the (at times) difficult or
even conflict-ridden relations between communities (Hindus, Buddhists,
Christians, Muslims, Sikhs...) should be addressed in the context of soci
eties exposed to rapid transformation, to processes of secularization and at
the same time to the growth of communal and/or fundamentalist move
ments. In such a context and perspective, Christians should be helped to
find their place in pluralistic cultures and in secular institutions (or in in
stitutions and legislation inspired by Islam or State atheism, as the case
may be). Likewise, Christians should be helped to consider their contribu
tion, together with other communities of believers, to justice and peace, to
the common good and to nation-building.
Moreover, while liberation, in the context of Hinduism and Buddhism
- much less so in the religious or wisdom traditions of the Far East - was
understood on a spiritual level and in a rather interiorized and individuai
way, this same theme of liberation, in the years immediately after Vatican
II, also had other, very different dimensions. The liberation movements
and the liberation theologies and spiritualities which had developed in
Latin America attracted quite some attention in Asia, especially in coun
tries like the Philippines, Korea or Sri Lanka. Their preoccupations and

8 See D.S. Amalorpavadass (ed.), Research Seminar on Non-Bihlical Scriptures, Bangalore, 1975.

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 THE TRADITIONS OF INDIA AND THE FAR EAST 805

their messages spread through the continent, a

with the same force, in versions adapted to th
gious context of each region.9
In India, the interest and sometimes even the e
anishads and the spiritual ways of interiorizatio
and contemplative practices, provoked some critic
if such traditions were regarded as prestigious by
hardly corresponded to the aspirations and the cult
the population, even less so among Christiane, mo
lower and even 'untouchable' castes or belonge
groups (àdivàsi). In the eyes of many Christians, t
classical and orthodox Hinduism, which was the fo
tion (or 'indianization') endeavours, tended to be identifìed with a socio
religious system of inequality, lack of respect and economie exploitation.
Whole families and even groups of untouchables and tribals had chosen
the Christian faith and Christian communities precisely in order to break
free from that system of inferiority and exploitation. They did not under
stand why they were suddenly encouraged to show interest and apprecia
tion for religious traditions that for centuries served as an ideology to justi
fy their lower status. Even the attitude of Gandhi, for instance, and his pro
posai that untouchables be called «harìjan» (children of God or people of
God) met with suspicion. In the 1950s, several millions had opted to be
come Buddhists, and later many preferred to cali themselves «dalit» (op
pressed, downtrodden).10

The challenge ofeomplex societies

Faraway from simple and idealized images, the complexity of each so

ciety, in India and elsewhere, was more and more recognized in the context
of Christian inculturation and of interreligious dialogue. The demands of
women and of feminist movements also contributed to a more criticai

9 On Korea and Minjung theology: Ctc-Cca [Commission on Theological Concerns , Ch

ristian Conference of Asia] (ed.), Minjung Theology. People as the Subjects of History, Maryk
noll, 1983; J.Y. Lee (ed.), An Emerging Theology in World Perspective. Commentary on Korean
Minjung Theology, Mystic (CT), 1988 .
10 P. Puthanangady (ed.), Towards an Indian Theology of Liberation, Bangalore, 1986; F.
Wilfred (ed.), Leave the Tempie. Indian Paths to Human Liberation, Maryknoll, 1992; J. Massey,
Roots ofDalit History, Christianity, Theology and Spirituality, Delhi, 1996; M. Amaladoss, Life in
Freedom. Liberation Theologies from Asia, Maryknoll, 1997; «Dalits' Concerns and an Indian
Theological Response. Statement of the Indian Theological Association» in Vidyajyoti 69
(2005) 855-869.

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 806 JACQUES SCHEUER

evaluation of the cultural heritage

traditional religione." Even with
other, as the case may be - the ma
became the focus of interest, rathe
doxy or Buddhist monastic life: th
tian communities as well as for initiatives of inculturation or relations of
dialogue. The new discovery and appraisal of so-called shamanistic (mu
dang) traditions in Korea, for instance, could be seen in the same popular
and feminist light. In Japan or Taiwan, to pick other examples, it was ar
gued that the legitimate interest in ancient and classical forms of Bud
dhism should not warrant the neglect - in study and in dialogue - of teach
ings, practices and organizations that reflect the interests and values of lay
Buddhists. Attention should also be paid to the so-called «new religione»
[shin-kyó) and even «new new religione», in spite of the syncretistic ten
dencies quite common among them. To sum it ali up, we could say that a
balance should be achieved between what the Sri Lankan theologian Aloy
sius Pieris calls the cosmic and the metacosmic dimensione of religione.12
One last factor in these recent developments is the growing influence
and power of ideologies and movements, often supported by middle class
es, and promoting a strong feeling of cultural and religious identity: the
hindutva ('Hinduness') wave in India or the defence and promotion of Bud
dhist identity and values in Sri Lanka and other countries. Even the Confu
cian discourse about Asian values', in Singapore for instance, could be seen
as an attempi to distance oneself from Western values and norms - includ
ing Christianity insofar as it is identified with the West. While these move
ments often straddle the border between culture, religion and politics, Chris
tians, always in a minority, are usually suspicious of intrusive or pervasive re
ligious values; they rather find trust and security in a secular institutional en
vironment. It is fair however to add that aggressive proselytism or tacdess
evangelization conducted by some Christian groups contributes to a wors
ening of interreligious relations and severely hampers dialogue.
Although the theme of liberation is stili present and alive, during the last
fifteen years or so, the theme of harmony has been received with growing in

11 V. Fabella - SA. Lee Park (eds), We Dare to Dream. Doing Theology as Asian Women,
Hong Kong, 1989 / Maryknoll, 1990; Chung Hyun Kyung (ed.), Struggle to Be the Sun Again. In
troducing Asian Women's Theology, Maryknoll, 1990; Choi Man Ja, «The Liberating Function of
Feminine Images of God in Traditional Korean Religion» in Ching Feng 35 (1992) 22-43; «Wo
men's Concerns and Indian Theological Reponses. Statement of the Indian Theological Asso
ciation» in Vidyajyoti 68 (2004) 695-701.
12 A. Pieris, An Asian Theology of Liberation, Edinburgh - Maryknoll, 1988; Id., Love Meets
Wisdom. A Christian Experience of Buddhism, Maryknoll, 1988; Fire and Water. Basic Issues in
Asian Buddhism and Christianity, Maryknoll, 1996.

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 THE TRADITIONS OF INDIA AND THE FAR EAST 807

terest. On the Far Eastern side - I mean more parti

cultures shaped by the Confucian traditions of wisd
social ethics - detachment and monastic life find le
man relations, social duties, ritual behaviour, and t
This sense of harmony includes the relation to our
well with some of the new ecological values. It need
tians from social involvement and even struggles
aware that they have to promote or create harmony
ali human societies - with conflict and disharmony.13

Believing in dialogue and learningfrom it

From this very short survey, we may tentatively

a conviction: a Christian theology of religione and
in interreligious dialogue in Asia do not constitute
specialized sector of theology. Rather they concern
vades theology as a whole as well as the whole life o
es and communities. This may be one of the reas
and pastoral research is, to a certain extent, conduc
whole Asian continent (for instance, at the level of
Bishops Conferences - FABC)14 and also, to a certai
cai spirit of collaboration between Christian Church
tional or even Continental level (for instance, betw
Christian Conference of Asia - CCA).
The problem is not so much anymore to start from a clear and secure
Christian identity in order to define what the relations should be with oth
er religione and their believers. According to several Asian theologians, the
problem or the task is rather to reflect anew upon the meaning of Christian
faith and life in (and from) the situations of religious plurality (or plural
ismi where the minority Christian communities find themselves ali over
Asia. This shift means a deep transformation in the way we understand the
relationship between Christiane and other communities of believers, be

13 Μ. Amaladoss, Towards Fulness. Searchingfor an Integrai Spirituality, Bangalore, 1994;

G. Evers, «Auf den Kontext bezogen. Asiatische Ueberlegungen zu einer "Theologie der Har
monie"» in Herder-Korrespondenz 50 (1996) 95-100; A. Kim Mi-Jeung, Péché et harmonie. Pour
une théologie du péché dans le contexte confucéen, Paris, 2003; Μ. Amaladoss, Making Har
mony. Living in a Pluralist World, Chennai - Delhi, 2003.
14 G.B. Rosales - C.G. Arévalo (eds), ForAll the Peoples ofAsia. Federation ofAsian Bisho
ps' Conferences Documents [1] front 1970 to 1991, Quezon City - Maryknoll, 1992; Fr.-J. Eilers
(ed.), [2] front 1992 to 1996, Quezon City, 1997; Fr.-J. Eilers (ed.), [3] from 1997 to 2001, Quezon
City, 2002.

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808 JACQUES SCHEUER

tween the Gospel message and pers

and religious traditions, between th
ures, between the Church and the
In this perspective, Christiane ar
others perceive and interpret the p
ferent ways the Spirit speaks thro
through contemporary developm
quires also that any feeling of supe
gious encounters - in daily fife or
It also requires that any feeling of
work that draws inspiration from
theological reflection on the plural
and general - a criticism frequentl
Western colleagues. It should rathe
concrete and diversified: a theology
priori thinking based on a few pri
ations in the field.

Asian traditions and the West

I would not like to conclude this short presentation without a word

about the participation of Western (and other) Christians in these re
searches and debates. The Christian encounter with the worlds of Hin
duism and Buddhism is also taking place, more and more, in the West
though on a much smaller scale than in Asia). This happens in two w
First, we have the presence among us of Asian communities to whom t
religious traditions are a precious heritage, a heritage made even more
cious since these communities have been transplanted and are being
posed here to the corrosive influence of a different culture and a differ
type of society. Christians are called to show open and respectful hosp
ty, where dialogue and witness, listening and proclamation, have t
rightful place. Second and no less important is another type of pres
and influence of the Asian religions: I mean, the attraction or seductio
their wisdom teachings and spiritual practices upon many Westerners
perhaps upon ourselves. Contrary to what happens in the East, these A
traditions and their Western disciples are here in a minority posit
Moreover, their Western followers adopt them most of the time in a ra
selective way: some elements are given a different weight or a new col
spiritual interests and cultural filters - consciously and unconscious
operate in the process of reception and assimilation. The Fathers ofVat
II probably did not have in mind this type of situation when they spok
such innovative ways about the attitude of Catholic Christians towards

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 THE TRADITIONS OF INDIA AND THE FAR EAST 809

religione of India and the Far East. But we have n

spiritual experience, of encounter, of dialogue and
is also a field open to exchange and collaboratio
the West and Christians in Asia.

Université de Louvain-la-Neuve Jacques Scheuer, S.I.

Faculté de Théologie
Grand Place 45
Β -1348 Louvain-la-Neuve

SUMMARY

The Vatican II declarations on the Asian religious traditions (Nostra Aetate

marked the passage front the era of pioneers (Western and Asian) to the stag
the 'reception' of interreligious dialogue by the Asian Churches. Several dimens
of the developments during the last forty years are here examined: the encount
spiritualities, both on the level of classical heritages and of contemporary and m
popular expressions; common endeavours for liberation; a growing awareness o
the cultural and religious complexity of rapidly changing societies... In Asia, Ch
ian theologies of religious plurality and interreligious dialogue belong to the lif
the Churches as a whole.

Les déclarations de Nostra Aetate sur les traditions religieuses de l'Asie per
mirent de passer de l'ère des pionniers - occidentaux ou asiatiques - à celle de la
'reception' du dialogue interreligieux par les Églises d'Asie. L'article examine
quelques facettes des évolutions de ces 40 dernières années: rencontre des spiritu
alités, tant au pian de leurs patrimoines classiques qu'à celui de leurs expressions
populaires ou contemporaines; engagement commun pour la libération; prise de
conscience de la complexité culturelle et religieuse de sociétés traversées par des
mutations rapides... En Asie, les théologies chrétiennes des religions et le dialogue
interreligieux concernent la vie ecclésiale dans sa globalité.

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