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I. The Meaning of Dialogue
Today when we speak of dialogue between religions or ideologies we mean something quite definite, namely, a two-way communication between persons; one-way lecturing or speaking is obviously not meant by it. However, there are many different kinds of two-way communication: e.g., fighting, wrangling, debating, etc. Clearly none of these are meant by dialogue. On the other extreme is the communication between persons who hold precisely the same views on a particular subject. We also do not mean this when we use the term dialogue; rather, we might call that something like encouragement, reinforcement—but certainly not dialogue. Now, if we look at these two opposite kinds of two-way communication which are not meant by the word dialogue, we can learn quite precisely what we do in fact mean when we use the term dialogue.
Looking at the last example first—the principle underlying ?reinforcement,? etc. is the assumption that both sides have a total grasp on the truth of the subject and hence simply need to be supported in their commitment to it. Since this example, and the principle underlying it, are excluded from the meaning of dialogue, clearly dialogue must include the notion that neither side has a total grasp of the truth of the subject, but that both need to seek further.
The principle underlying ?debating,? etc. in the second example is the assumption that one side has all the truth concerning the subject and that the other side needs to be informed or persuaded of it. Since that example also, and its principle, are excluded from the meaning of dialogue, this clearly implies that dialogue means that no one side has a monopoly on the truth on the subject, but both need to seek further.
It may turn out in some instances, of course, that after a more or less extensive dialogue it is learned that the two sides in fact agree completely on the subject discussed. Naturally, such a discovery does not mean that the encounter was a non-dialogue, but rather that the dialogue was the means of learning the new truth that both sides agreed on the subject; to continue from that point on, however, to speak only about the area of agreement would then be to move from dialogue to reinforcement.
Hence, to express at least the initial part of the meaning of dialogue positively: Dialogue is a two-way communication between persons who hold significantly differing views on a subject, with the purpose of learning more truth about the subject from the other.
This analysis may to some seem obvious, and, hence, superfluous. But I believe not. Dialogue has become a faddish term, and is sometimes, like charity, used to cover a multitude of sins. Sometimes, for example, it is used by those who are quite convinced that they have all the truth on a subject, but feel that in today?s climate with ?dialogue? in vogue a less aggressive style will be more effective in communicating to the ignorant the truth that they already possess in full. Therefore, while their encounters with others still rely on the older non-dialogue principle—that they have all the truth on a subject—their less importuning approach will now be called ?dialogue.? This type of use would appear to be merely an opportunistic manipulation of the term dialogue.
Maybe some of those people, however, truly believe that they are engaging in dialogue when they employ such a ?soft sell? approach and encourage their interlocutors to also express their own views on the subject—even though it is known ahead of time, of course, that they are false—for such a ?dialogue? may well make the ignorant person more open to receiving the truth which the one side knows it already has. In that situation, the ?truth-holders? simply had a basic misunderstanding of the term dialogue and mistakenly termed their ?convert-making? dialogue. Therefore, the above clarification is important.
We are, of course, in this context speaking about a particular kind of dialogue, namely, interreligious dialogue in the broadest sense, that is, dialogue on a religious subject by persons who understand themselves to be in different religious traditions and communities. If religion is understood as an ?explanation of the ultimate meaning of life and how to live accordingly,?then that would include all such systems even though they customarily would not be called religions, but rather, ideologies, such as, atheistic Humanism and Marxism; hence it is more accurate to speak of both interreligious and interideological dialogue.
II. Why Dialogue Arose
One can, of course, justifiably point to a number of recent developments that have contributed to the rise of dialogue—e.g., growth in mass education, communications and travel, a world economy, threatening global destruction—nevertheless, a major underlying cause is a paradigm-shift in the West in how we perceive and describe the world. A paradigm is simply the model, the cluster of assumptions, on whose basis phenomena are perceived and explained: For example, the geocentric paradigm for explaining the movements of the planets; a shift to another paradigm—as to the heliocentric—will have a major impact. Such a paradigm-shift has occurred and is still occurring in the Western understanding of truth statements which has made dialogue not only possible, but even necessary.
Whereas the understanding of truth in the West was largely absolute, static, monologic or exclusive up to the last century, it has subsequently become deabsolutized, dynamic and dialogic—in a word: relational. This relatively ?new? view of truth came about in at least six different but closely related ways.
1) Until the nineteenth century in Europe truth, that is, a statement about reality, was conceived in an absolute, static, exclusivistic either-or manner. It was believed that if statement was true at one time, it was always true, and not only in the sense of statements about empirical facts but also in the sense of statements about the meaning of things. Such is a classicist or absolutist view of truth.
2) Then, in the nineteenth century scholars came to perceive all statements about the truth of the meaning of something as being partially products of their historical circumstances; only by placing truth statements in their historical situations, their historical Sitz im Leben, could they be properly understood: A text could be understood only in context. Therefore, all statements about the meaning of things were seen to be deabsolutized in terms of time. Such is a historical view of truth.
3) Later on it was noted that we ask questions so as to obtain knowledge, truth, according to which we want to live; this is a praxis or intentional view of truth, that is, a statement has to be understood in relationship to the action-oriented intention of the thinker.
4) Early in the twentieth century Karl Mannheim developed what he called the sociology of knowledge, which points out that every statement about the truth of the meaning of something was perspectival, for all reality is perceived, and spoken of, from the cultural, class, sexual, and so forth perspective of the perceiver. Such is a perspectival view of truth.
5) A number of thinkers, and most especially Ludwig Wittgenstein, have discovered something of the limitations of human language: Every description of reality is necessarily partial for although reality can be seen from an almost limitless number of perspectives, human language can express things from only one perspective at once. This partial and limited quality of all language is necessarily greatly intensified when one attempts to speak of the Transcendent, which by ?definition? ?goes-beyond.? Such is a language-limited view of truth.
6) The contemporary discipline of hermeneutics stresses that all knowledge is interpreted knowledge. This means that in all knowledge I come to know something; the object comes into me in a certain way, namely, through the lens that I use to perceive it. As Thomas Aquinas wrote, ?Things known are in the knower according to the mode of the knower.? (Summa Theologiae, II/II, Q. 1, a. 2) Such is an interpretative view of truth.
7) Further yet, reality can ?speak? to me only with the language that I give it; the ?answers? that I receive back from reality will always be in the language, the thought categories, of the questions I put to it. If and when the answers I receive are sometimes confused and unsatisfying, then I probably need to learn to speak a more appropriate language when I put questions to reality. For example, if I ask the question, ?How heavy is green?? of course I will receive an non-sense answer. Or, if I ask questions about living things in mechanical categories, I will receive confusing and unsatisfying answers. I will likewise receive confusing and unsatisfying answers to questions about human sexuality if I use categories that are solely physical- biological: Witness the absurdity of the answer that birth control is forbidden by the natural law—the question falsely assumes that the nature of humanity is merely physical-biological. Such an understanding of truth is a dialogic understanding.
In brief, our understanding of truth and reality has been undergoing a radical shift. The new paradigm which is being born understands all statements about reality, especially about the meaning of things, to be historical, praxial or intentional, perspectival, language-limited or partial, interpretive, and dialogic. Our understanding of truth statements, in short, has become ?deabsolutized?—it has become ?relational,? that is, all statements about reality are now seen to be related to the historical context, praxis intentionality, perspective, etc. of the speaker, and in that sense no longer ?absolute.? Therefore, if my perception and description of the world is true only in a limited sense, that is, only as seen from my place in the world, then if I wish to expand my grasp of reality I need to learn from others what they know of reality that they can perceive from their place in the world that I cannot see from mine. That, however, can happen only through dialogue.
III. Who Should Dialogue
One important question is, who can, who should, engage in interreligious, interideological dialogue? There is clearly a fundamental communal aspect to such a dialogue. For example, if a person is not either a Lutheran or a Jew, s/he could not engage in a specifically Lutheran-Jewish dialogue. Likewise, persons not belonging to any religious, or ideological, community could not, of course, engage in interreligious, interideological dialogue. They might of course engage in meaningful religious, ideological dialogue, but it simply would not be inter-religious, inter-ideological, between religions, or ideologies.
Who, then, would qualify as a member of a religious community? If the question is of the official representation of a community at a dialogue, then the clear answer is those who are appointed by the appropriate official body in that community: the congregation, Bet Din, roshi, bishop, Central Committee or whatever. However, if it is not a case of official representation, then general reputation usually is looked to. Some persons? qualifications, however, can be challenged by elements within a community, even very important official elements. The Vatican Congregation for the Doctrine of the Faith, for example, has declared that Professors Hans K?d Charles Curran were no longer to be considered Catholic theologians. In both these cases, however, hundreds of Catholic theologians subsequently stated publicly in writing that both those professors were indeed still Catholic theologians.
In the end, however, it seems best to follow the principle that each person should decide for her or himself whether or not they are members of a religious community. Extraordinary cases may at rare times present initial anomalies, but they inevitably will resolve themselves. Furthermore, it is important to be aware that, especially in the initial stages of any interreligious, interideological dialogue, it is very likely that the literally eccentric members of religious, ideological communities will be the ones who will have the interest and ability to enter into dialogue; the more centrist persons will do so only after the dialogue has been proved safe for the mainline, official elements to venture into.
Likewise it is important to note that interreligious, interideological dialogue is not something to be limited to official representatives of communities. Actually the great majority of the vast amount of such dialogue that has occurred throughout the world, particularly in the past three decades has not been carried on by official representatives, although that too has been happening with increasing frequency.
What is needed then is 1) an openness to learn from the other, 2) knowledge of one's own tradition, and 3) a similarly disposed and knowledgeable dialogue partner from the other tradition. This can happen on almost any level of knowledge and education. The key is the openness to learn from the other. Naturally no one's knowledge of her/his own tradition can ever be complete; each person must continually learn more about it. One merely needs to realize that one's knowledge is in fact limited and know where to turn to gain the information needed. It is also important, however, that the dialogue partners be more or less equal in knowledge of their own traditions, etc. The larger the asymmetry is, the less the communication will be two-way, that is, dialogic.
Hence, it is important that interreligious, interideological dialogue not be limited to official representatives or even to the experts in the various traditions, although they both have their irreplaceable roles to play in the dialogue. Dialogue, rather, should involve every level of the religious, ideological communities, all the way down to the ?persons in the pews.? Only in this way will the religious, ideological communities learn from each other and come to understand each other as they truly are.
The Catholic bishops of the world expressed this insight very clearly and vigorously at Vatican II when they ?exhorted all the Catholic faithful to recognize the signs of the times and to take an active and intelligent part in the work of ecumenism [dialogue among the Christian churches, and in an extended understanding, dialogue among the religions and ideologies, as is made clear by other Vatican II documents and the establishment of permanent Vatican Secretariats for dialogue with Non-Christians and with Non-Believers].? Not being content with this exhortation, the bishops went on to say that, ?in ecumenical work, [all] Catholics must…make the first approaches toward them [non-Catholics].? In case there were some opaque minds or recalcitrant wills out there, the bishops once more made it ringingly clear that ecumenism [interreligious, interideological dialogue] ?involves the whole Church, faithful and clergy alike. It extends to everyone, according to the talent of each? (Vatican II, Decree on Ecumenism, 4,5). Certainly this insight is not to be limited to the 800,000,000 Catholics in the world—and the further hundreds of millions they directly or indirectly influence—massive and important as that group may be.
However, what of the challenge of those who charge that ?dialogists? are really elitists because they define dialogue in such a manner that only like-minded ?liberals? can join in? I argue below in more detail that only those who have a ?deabsolutized? understanding of truth will in fact be able to enter into dialogue. Put in other words, only those who understand all truth statements, i.e., all statements about reality, to be always limited in a variety of ways, and in that sense not absolute, can enter into dialogue. This, however, is no elitist discrimination against ?absolutists,? or fundamentalists, by not allowing them to engage in dialogue. Such a charge would simply be another case of not understanding what dialogue is: a two-way communication so that both sides can learn. If one partner grants that it has something to learn from the other, that admission presupposes that the first partner has only a limited—a deabsolutized—rasp of truth concerning the subject. If one partner thinks that it has an absolute grasp of the truth concerning the subject, it obviously believes that it has nothing to learn from the other, and hence the encounter will not be a dialogue but some kind of attempt at one-way teaching or a debate. Thus the one with the absolutized view of truth will not only not be able to engage in dialogue, it will very much not want to—unless it falls into the category either of harboring the earlier described misunderstanding of the meaning of dialogue, or the intention of an opportunistic manipulation of the term.
IV. Kinds of Dialogue
In the question of what constitutes interreligious, interideological dialogue, it is important to notice that we normally mean a two-way communication in ideas and words. At times, however, we give the term an extended meaning of joint action or collaboration and joint prayer or sharing of the spiritual or depth dimension of our tradition. While the intellectual and verbal communication is indeed the primary meaning of dialogue, if the results therefrom do not spill over into the other two areas of action and spirituality, it will have proved sterile. Beyond that, it can lead toward a kind of schizophrenia and even hypocrisy.
On the positive side, serious involvement in joint action and/or spirituality will tend to challenge the previously-held intellectual positions and lead to dialogue in the cognitive field. Catholic and Protestant clergy, for example, who found themselves together in Concentration Camp Dachau because of joint resistance to one or other Nazi anti-human action began to ask each other why they did what they did and through dialogue were surprised to learn that they held many more positions in common than positions that separated them; in fact these encounters and others like them fostered the Una Sancta Movement in Germany, which in turn was the engine that moved the Catholic Church in the Second Vatican Council (1962-65) officially to embrace ecumenism and interreligious dialogue after many centuries of vigorous official rejection.
Because religion is not something just of the ?head? and the ?hands,? but also of the ?heart?—of the whole human being—our encounter with our partner must also eventually include the depth or spiritual dimension. This spiritual or depth dimension engages our emotions, our imagination, our intuitive consciousness. If we do not come to know each other in this deepest dimension of our selves our dialogue will remain relatively superficial. The technique called by John Dunne ?crossing over? can be of help here. Through it we focus on a central image, metaphor, from our partner?s spiritual life and let it work on our imagination, our emotions, evoking whatever responses it may, leading us to different feelings. We then return to our own inner world enriched, expanded, with a deeper sympathy for, and sensitivity to, our partner?s inner world. Within the context of this expanded inner dimension we will be prompted to look thereafter for new cognitive articulations adequate to reflect it, and we will be prompted to express our new awareness and understanding of our partner?s religious reality in appropriate action.
Encountering our partner on merely one or two levels will indeed be authentic dialogue, but, given the integrative and comprehensive nature of religion and ideology, it is only natural that we be led from dialogue on one level to the others. Only with dialogue in this full fashion on all three levels will our interreligious, interideological dialogue be complete.
V. Goals of Dialogue
The general goal of dialogue is for each side to learn, and to change accordingly. Naturally, if each side comes to the encounter primarily to learn from the other, then the other side must teach, and thus both learning and teaching occurs. We know, however, that if each side comes to the encounter primarily to teach, both sides will tend to close up, and as a result neither teaching nor learning takes place.
We naturally gradually learn more and more about our partners in the dialogue and in the process shuck off the misinformation about them we may have had. However, we also learn something more, something even closer to home. Our dialogue partner likewise becomes for us something of a mirror in which we perceive our selves in ways we could not otherwise do. In the very process of responding to the questions of our partners we look into our inner selves and into our traditions in ways that we perhaps never would otherwise, and thus come to know ourselves as we could not have outside of the dialogue.
In addition, in listening to our partners? descriptions of their perceptions of us we learn much about ?how we are in the world.? Because no one is simply in her or himself, but is always in relationship to others, ?how we are in the world,? how we relate to and impact on others, is in fact part of our reality, is part of us. As an example, it is only by being in dialogue with another culture that we really come to know our own: I became aware of my particular American culture, for example, only as I lived in Europe for a number of years. I became conscious of American culture as such with its similarities to and differences from the European only in the mirror of my dialogue partner of European culture.
This expanded knowledge of our selves and of the other that we gain in the dialogue cannot of course remain ineffective in our lives. As our self-understanding and understanding of those persons and things around us change, so too must our attitude toward our selves and others change, and thus our behavior as well. Once again, to the extent that this inner and outer change, this transformation, does not take place, to that extent we tend toward schizophrenia and hypocrisy. Whether one wants to speak of dialogue and then of the subsequent transformation as ?beyond dialogue,? as John Cobb does in his book Beyond Dialogue, or speak of transformation as an integral part of the continuing dialogue process, as Klaus Klostermeier does (Journal of Ecumenical Studies, 21,4 [Fall, 1984], pp. 755-759), need not detain us here. What is important to see, however, is that the chain dialogue-knowledge-change must not be broken. If the final link, change, is not falls away, the authenticity of the second, knowledge, and the first, dialogue are called into question. To repeat: The goal of dialogue is that ?each side to learn, and change accordingly.?
There are likewise communal goals in interreligious, interideological dialogue. Some of them will be special to the situation of the particular dialogue partners. Several Christian churches, for example, may enter into dialogue with the goal of structural union in mind. Such union goals, however, will be something particular to religious communities within one religion, that is, within Christianity, within Buddhism, within Islam, etc. Dialogue between different religions and ideologies, however, will not have this structural union goal. Rather, it will seek first of all to know the dialogue partners as accurately as possible and try to understand them as sympathetically as possible. Dialogue will seek to learn what the partners? commonalities and what their differences are.
There is a simple technique to learn where the authentic commonalities and differences are between two religions or ideologies: Attempt to agree with the dialogue partner as far as possible on a subject without violating one=s own integrity; where one can go no further, there is where the authentic difference is, and what has been shared up until that point are commonalities. Experience informs us that very often our true differences lie elsewhere than we had believed before the dialogue.
One communal goal in looking to learn the commonalities and differences two religions hold is to bridge over antipathies and misunderstandings—to draw closer together in thought, feeling and action on the basis of commonalities held. This goal, however, can be reached only if another principle is also observed: Interreligious, interideological dialogue must be a two-sided dialogue—across the communal divide, and within it. We need to be in regular dialogue with our fellow religionists, sharing with them the results of our interreligious, interideological dialogue so they too can enhance their understanding of what is held in common and where the differences truly are, for only thus can the whole communities grow in knowledge and inner and outer transformation, and thereby bridge over antipathies and draw closer. Further, if this two-sided dialogue is not maintained, the individual dialogue partners alone will grow in knowledge, and experience the resultant transformation, thus slowly moving away from their unchanging community, thereby becoming a third reality, a tertium quid (a third reality)—hardly the intended integrative goal of dialogue.
It is clear that it is important to learn as fully as possible the things we share in common with our dialogue partners, which most often will be much more extensive than we could have anticipated beforehand; we will thus be drawn together in greater harmony. Likewise, however, it is important that we learn more comprehensively what our differences are. Such differences may be (1) complementary, as for example, a stress on the prophetic rather than the mystical, (2) analogous, as for example, the notion of God in the Semitic religions and of sunyata in Mahayana Buddhism, or (3) contradictory, where the acceptance of one entails the rejection of the other, as for example, the Judeo-Christian notion of the inviolable dignity of each individual person and the now largely disappeared Hindu custom of suttee, widow burning. The issue of the third category of differences will be discussed below, but here we can note that the differences in the first two categories are not simply to be perceived and acknowledged; they should in fact be cherished and celebrated both for their own sakes and because by discerning them we have extended our own understanding of reality, and how to live accordingly—the main goal of dialogue.
VI. The Means of Dialogue
A great variety of means and techniques of dialogue have been successfully used, and doubtless some are yet to be developed. The overall guiding principle in this issue, however, should be, (1) to use our creative imaginations and our sensitivity for persons. Techniques that have already been utilized range from joint lectures and dialogues by experts from different traditions that are listened to by large audiences on one extreme, to personal conversations between ?rank and file? individuals from different traditions on the other. One important rule to keep in mind, however, whenever something more formal than the personal conversation is planned is that, (2) all the traditions to be engaged in a dialogue be involved in its initial planning. This is particularly true when different communities first begin to encounter each other. Then dialogue on the potential dialogue itself becomes an essential part of the dialogic encounter.
It is clear that in the first encounters between communities, (3) the most difficult points of differences should not be tackled. Rather, those subjects which show promise of highlighting commonalities should be treated so that mutual trust between the partners can be established and developed. For without mutual trust, there will be no dialogue.
Vital to the development of this needed mutual trust is that, (4) each partner come to the dialogue with total sincerity and honesty. My partners in dialogue wish to learn to know me and my tradition as we truly are; this is impossible, however, if I am not totally sincere and honest. Of course, the same is true for my partners; I cannot learn to know them and their traditions truly if they are not completely sincere and honest. Likewise note: we must simultaneously presume total sincerity and honesty in our partners as well as practice them ourselves, otherwise there will be no trust—and without trust there will be no dialogue.
Care must also be taken in dialogue, (5) to compare our ideals with our partner?s ideals and our practices with our partner?s practices. By comparing our ideals with our partner?s practices we will always ?win,? but of course we will learn nothing—a total defeat of the purpose of dialogue.
There has already been earlier mention of several other ?means? of dialogue: (6) Each partner in the dialogue must define her or himself; only a Muslim, for example, can know from the inside what is means to be a Muslim, and this self-understanding will change, grow, expand, deepen as the dialogue develops, and hence perforce can be accurately described only by the one experiencing the living, growing religious reality. (7) Each partner needs to come to the dialogue with no fixed assumptions as to where the authentic differences between the traditions are, but only after following the partner with sympathy and agreement as far as one can without violating one=s own integrity will the true point of difference be determined. (8) Of course, only equals can engage in full authentic dialogue; the degree of inequality will determine the degree of two-way communication, that is, the degree of dialogue experienced.
An indispensable major means of dialogue is (9) a self-critical attitude toward our self and our tradition. If we are not willing to look self-critically at our own, and our tradition?s, position on a subject, the implication clearly is that we have nothing to learn from our partner—but if that is the case we are not interested in dialogue, whose primary purpose is to learn from our partner. To be certain, we come to the dialogue as a Buddhist, as a Christian, as a Marxist, etc., with sincerity, honesty and integrity. Self-criticism, however, does not mean a lack of sincerity, honesty, integrity. Indeed, a lack of self-criticism will mean there is no valid sincerity, no true honesty, no authentic integrity.
Finally, the most fundamental means to dialogue is, (10) having a correct understanding of dialogue, which is a two-way communication so that both partners can learn from each other, and change accordingly. If this basic goal is kept fixed in view and acted on with imagination, then creative, fruitful dialogue, and a growing transformation of each participant?s life and that of their communities will follow. (See the Dialogue Decalogue in the Appendix.)
VII. The Subject of Dialogue
We already spoke about choosing at first those subjects which promise to yield a high degree of common ground so as to establish and develop mutual trust, and the three main areas of dialogue: the cognitive, active and spiritual.
In some ways the latter, the spiritual area, would seem to be the most attractive, at least to those with a more interior, mystical, psychological bent. Moreover, it promises a very great degree of commonality: the mystics appear to all meet together on a high level of unity with the Ultimate Reality no matter how it is described, including even in the more philosophical systems, e.g., Neoplatonism. For instance, the greatest of the Muslim Sufis, Jewish Kabbalists, Hindu Bhaktas, Christian Mystics, Buddhist Bodhisattvas and Platonist Philosophers all seem to be at one in their striving for and experience of unity with the One, which in the West is called God, Theos. At times the image is projected of God being the peak of the mountain that all humans are climbing by way of different paths. Each one has a different way (hodos in Christian Greek; halachah in Jewish Hebrew; shar?ia in Muslim Arabic; marga in Hindu Sanskrit; magga in Buddhist Pali; tao in Chinese Taoism) to reach Theos, but all are centered on the one goal. Consequently, such an interpretation of religion or ideology is called theocentric.
Attractive as is theo-centrism, one must be cautious not to waive the varying understandings of God aside as if they were without importance; they can make a significant difference in human self-understanding, and hence how we behave toward our selves, each other, the world around us, and the Ultimate Source. Moreover, a theocentric approach has the disadvantage of not including non-theists in the dialogue. This would exclude not only atheistic Humanists and Marxists, but also non-theistic Theravada Buddhists, who do not deny the existence of God but rather understand ultimate reality in a non-theistic, non-personal manner (theism posits a "personal" God, Theos). One alternative way to include these partners in the dialogue even in this area of ?spirituality? is to speak of the search for ultimate meaning in life, for ?salvation? (salus in Latin, meaning a salutary, whole, [w]holy life; similarly, soteria in Greek), as what all humans have in common in the ?spiritual? area, theists and non-theists. As a result, we can speak of a soterio-centrism.
In the active area dialogue has to take place in a fundamental way on the underlying principles for action which motivate each tradition. Once again, many similarities will be found, but also differences which will prove significant in determining the communities? differing stands on various issues of personal and social ethics. It is only by carefully and sensitively locating those underlying ethical principles for ethical decision-making that later misunderstandings and unwarranted frustrations in specific ethical issues can be avoided. Then specific ethical matters, such as sexual ethics, social ethics, ecological ethics, medical ethics, can become the focus of interreligious, interideological dialogue—and ultimately joint action where it has been found congruent with each tradition=s principles and warranted in the concrete circumstances.
It is, however, in the cognitive area where the range of possible subjects is greatest. It is almost unlimited—remembering the caution that the less difficult topics be chosen first and the more difficult later. That having been said, however, every dialogue group should nevertheless be encouraged to follow creatively its own inner instinct and interests. Some groups, of course, will start with more particular, concrete matters and then be gradually drawn to discuss the underlying issues and principles. Others on the other hand will begin with more fundamental matters and eventually be drawn to reflect on more and more concrete implications of the basic principles already discovered. In any case, if proper preparation and sensitivity are provided, no subject should a priori be declared off-limits.
Encouragement can be drawn here from a for some perhaps unexpected source, the Vatican Curia. The Secretariat for Dialogue with Unbelievers wrote that even ?doctrinal dialogue should be initiated with courage and sincerity, with the greatest freedom and with reverence.? It then went further to make a statement that is mind-jarring in its liberality: ?Doctrinal discussion requires perceptiveness, both in honestly setting out one=s own opinion and in recognizing the truth everywhere, even if the truth demolishes one so that one is forced to reconsider one=s own position, in theory and in practice, at least in part.? The Secretariat then stressed that ?in discussion the truth will prevail by no other means than by the truth itself. Therefore, the liberty of the participants must be ensured by law and reverenced in practice? (Secretariatus pro Non-credenti, Humanae personae dignitatem, August 28, 1968). These are emphatic words—which again should be applicable not only to the Catholics of the world, but in general.
VIII. When to Dialogue—and When Not
In principle, of course, we ought to be open to dialogue with all possible partners on all possible subjects. Normally this principle should be followed today and doubtless for many years to come because the world?s religions and ideologies have stored up so much misinformation about and hostility toward each other that it is almost impossible for us to know ahead of time what our potential partner is truly like on any given subject. Consequently, we normally need first of all to enter into sincere dialogue with every potential partner, at least until we learn where our true differences lie.
In this matter of differences, however, we have to be very careful in the distinctions we need to make. As pointed out above, in the process of the dialogue we will often learn that what we thought were real differences in fact turn out to be only apparent differences; different words or misunderstandings merely hid commonly shared positions. When we enter dialogue, however, we have to allow for the possibility that we will ultimately learn that on some matters we will find not a commonality but an authentic difference. As mentioned, these authentic differences can be of three kinds: complementary, analogous or contradictory. Complementary authentic differences will of course be true differences, but not such that only one could be valid. Furthermore, we know from our experience that the complementary differences will usually far outnumber the contradictory. Similarly, learning of these authentic but complementary differences will not only enhance our knowledge but also may very well lead to the desire to adapt one or more of our partner?s complementary differences for our self. As the very term indicates, the differences somehow complete each other, as the Chinese Taoist saying puts it: Xiang fan xiang cheng (Contraries complete each other).
Just as we must constantly be extremely cautious about ?fixing? our differences a priori lest in acting precipitously we mis-place them, so too, we must not too easily and quickly place our true differences in the contradictory category. Perhaps, for example, Hindu moksha, Zen Buddhist satori, Christian ?freedom of the children of God,? and Marxist ?communist state? could be understood as different, but nevertheless analogous, descriptions of true human liberation. In speaking of true but analogous differences in beliefs or values here, we are no longer talking about discerning teachings or practices in our partner's tradition which we might then wish to appropriate for our own tradition. That of course does, and should happen, but then we are speaking either of something which the two traditions ultimately held in common and was perhaps atrophied or suppressed in one, or of something which is an authentic but complementary difference. If this difference, however, is perceived as analogous rather than complementary or contradictory, it will be seen to operate within the total organic structure of the other religion-ideology and to fulfill its function properly only within it. It would not be able to have the same function, i.e., relationship to the other parts, in our total organic structure, and hence would not be understood to be in direct opposition, in contradiction to the ?differing? element within our structure. At the same time, however, it needs to be remembered that these real but analogous differences in beliefs or values should be seen not as in conflict with one another, but as parallel in function, and in that sense analogous.
Yet, at times we can find contradictory truth claims, value claims, presented by different religious- ideological traditions. That happens, of course, only when they cannot be seen as somehow ultimately different expressions of the same thing (a commonality) or as complementary or analogous. When it happens, however, even though it be relatively rare, a profound and unavoidable problem faces the two communities: What should be their attitude and behavior toward each other? Should they remain in dialogue, tolerate each other, ignore each other, or oppose each other? This problem is especially pressing in matters of value judgments. What, for example, should the Christian (or Jew, Muslim, Marxist) have done in face of the now largely, but unfortunately not entirely, suppressed Hindu tradition of widow burning (suttee)? Should s/he try to learn its value, tolerate it, ignore it, oppose it (in what manner)? Or the Nazi tenet of killing all Jews? These, however, are relatively clear issues, but what of a religion-ideology that approves slavery, as Christianity, Judaism and Islam did until a century ago? Maybe that is clear enough today, but what of sexism—or only a little sexism? Or the claim that only through capitalism—or socialism—human liberation can be gained? Making a decision on the proper stance becomes less and less clear-cut.
Eventually it was clear to most non-Hindus in the nineteenth century that the proper attitude was not dialogue with Hinduism on suttee, but opposition; but apparently it was not so clear to all non-Nazis that opposition to Jewish genocide was the right stance to take. Furthermore, it took Christians almost two thousand years to come to that conclusion concerning slavery. Many religions and ideologies today stand in the midst of a battle over sexism, some even refusing to admit the existence of the issue. Lastly, no argument need be made to point out the controversial nature of the contemporary capitalism-socialism issue.
Obviously, important contradictory differences between religions-ideologies do exist and at times warrant not dialogue, but opposition. Individually we also make critical judgments on the acceptability of positions within our own traditions and, rather frequently, within our personal lives. But certainly this exercise of our critical faculties is not to be limited to ourselves and our tradition; this perhaps most human of faculties should be made available to all—with all the proper constraints and concerns for dialogue already detailed at length. Of course, it must first be determined on what grounds we can judge whether a religious-ideological difference is in fact contradictory, and then, if it is, whether it is of sufficient importance and of a nature to warrant active opposition.
IX. Full Human Life
Because all religions and ideologies are attempts to explain the meaning of human life and how to live accordingly, it would seem that those doctrines and customs which are perceived as hostile to human life are not complementary or analogous but contradictory, and that opposition should be proportional to the extent they threaten life. What is to be included in an authentically full human life then must be the measure against which all elements of all religions-ideologies must be tested as we make judgments about whether they are in harmony, complementarity, analogy or contradiction, and then act accordingly.
Since human beings are by nature historical beings, what it means to be fully human is evolving. At bottom everything human flows from what would seem to be acceptable to all as a description of the minimally essential human structure, that is, being an animal who can think abstractly and make free decisions. It has been only gradually that humanity has come to the contemporary position where claims are made in favor of ?human rights,? that things are due to all humans specifically because they are human. This position, in fact, has not always and everywhere been held. Indeed, it was for the most part hardly conceived until recently.
Only a little over a hundred years ago, for example, slavery was still widely accepted and even vigorously defended and practiced by high Christian churchmen, not to speak of Jewish and Muslim slave traders. And yet this radical violation of ?human rights? has today been largely eliminated both in practice and law. Today no thinker or public leader would contemplate justifying slavery, at least in its directly named form of the past (see the Universal Declaration of Human Rights by the United Nations in 1948; art. 4). Here we have an obvious example of the historical evolution of the understanding of what it means to be fully human, i.e., that human beings are by nature radically free.
What in this century has been acknowledged as the foundation of being human is that human beings ought to be autonomous in their decisions—such decisions being directed by their own reason and limited only by the same rights of others: ?All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act toward one another in a spirit of brotherhood? (Universal Declaration art. 1). In the ethical sphere, this autonomy, which Thomas Aquinas recognized already in the thirteenth century, expanded into the social, political spheres in the eighteenth century—well capsulated in the slogan of the French Revolution: Liberty, Equality, Fraternity (contemporary consciousness of sexist language would lead to a substitute like ?Solidarity? for ?Fraternity?). With the term ?Liberty? is understood all the personal and civil rights; with the term ?Equality? is understood the political rights of participation in public decision-making; with the term ?Solidarity? is understood (in an expanded twentieth-century sense) the social rights.
Though frequently resistant in the past, and too often still in the present, the great religious communities of the world have likewise often and in a variety of ways expressed a growing awareness of and commitment to many of the same notions of what it means to be fully human. Hence, through dialogue humanity is painfully slowly creeping toward a consensus on what is involved in an authentically full human life. The 1948 United Nations ?Universal Declaration of Human Rights? was an important step in that direction. Of course, much more consensus needs to be attained if interreligious, interideological dialogue is to reach its full potential.
X. Conclusion
The conclusion from these reflections, I believe, is clear: Interreligious, interideological dialogue is absolutely necessary in our contemporary world. Again, every religion and ideology can make its own several official statements from the Catholic Church about the necessity of dialogue, starting with Pope Paul VI in his first encyclical:
Dialogue is demanded nowadays…. It is demanded by the dynamic course of action which is changing the face of modern society. It is demanded by the pluralism of society, and by the maturity man has reached in this day and age. Be he religious or not, his secular education has enabled him to think and speak, and to conduct a dialogue with dignity (Ecclesiam suam, no. 78).
To this the Vatican Curia later added:
All Christians should do their best to promote dialogue between men of every class as a duty of fraternal charity suited to our progressive and adult age…. The willingness to engage in dialogue is the measure and the strength of that general renewal which must be carried out in the Church [read: in every religion and ideology] (Humanae personae dignitatem, August 28, 1968, no. 1).
Ground Rules for Interreligious, Interideological Dialogue
Leonard Swidler
Dialogue is a conversation on a common subject between two or more persons with differing views, the primary purpose of which is for each participant to learn from the other so that s/he can change and grow. This very definition of dialogue embodies the first commandment of dialogue.
In the religious-ideological sphere in the past, we came together to discuss with those differing with us, for example, Catholics with Protestants, either to defeat an opponent, or to learn about an opponent so as to deal more effectively with her or him, or at best to negotiate with him or her. If we faced each other at all, it was in confrontation—sometimes more openly polemically, sometimes more subtly so, but always with the ultimate goal of defeating the other, because we were convinced that we alone had the absolute truth.
But dialogue is not debate. In dialogue each partner must listen to the other as openly and sympathetically as s/he can in an attempt to understand the other?s position as precisely and, as it were, as much from within, as possible. Such an attitude automatically includes the assumption that at any point we might find the partner?s position so persuasive that, if we would act with integrity, we would have to change, and change can be disturbing.
We are here, of course, speaking of a specific kind of dialogue, an interreligious, interideological dialogue. To have such, it is not sufficient that the dialogue partners discuss a religious-ideological subject, that is, the meaning of life and how to live accordingly. Rather, they must come to the dialogue as persons somehow significantly identified with a religious or ideological community. If I were neither a Christian nor a Marxist, for example, I could not participate as a ?partner? in Christian-Marxist dialogue, though I might listen in, ask some questions for information, and make some helpful comments.
It is obvious that interreligious, interideological dialogue is something new under the sun. We could not conceive of it, let alone do it in the past. How, then, can we effectively engage in this new thing? The following are some basic ground rules, or ?commandments,? of interreligious, interideological dialogue that must be observed if dialogue is actually to take place. These are not theoretical rules, or commandments given from ?on high,? but ones that have been learned from hard experience.
FIRST COMMANDMENT: The primary purpose of dialogue is to learn, that is, to change and grow in the perception and understanding of reality, and then to act accordingly. Minimally, the very fact that I learn that my dialogue partner believes ?this? rather than ?that? proportionally changes my attitude toward her; and a change in my attitude is a significant change in me. We enter into dialogue so that we can learn, change, and grow, not so we can force change on the other, as one hopes to do in debate—a hope realized in inverse proportion to the frequency and ferocity with which debate is entered into. On the other hand, because in dialogue each partner comes with the intention of learning and changing herself, one=s partner in fact will also change. Thus the goal of debate, and much more, is accomplished far more effectively by dialogue.
SECOND COMMANDMENT: Interreligious, interideological dialogue must be a two-sided project—within each religious or ideological community and between religious or ideological communities. Because of the ?corporate? nature of interreligious dialogue, and since the primary goal of dialogue is that each partner learn and change himself, it is also necessary that each participant enter into dialogue not only with his partner across the faith line—the Lutheran with the Anglican, for example—but also with his coreligionists, with his fellow Lutherans, to share with them the fruits of the interreligious dialogue. Only thus can the whole community eventually learn and change, moving toward an ever more perceptive insight into reality.
THIRD COMMANDMENT: Each participant must come to the dialogue with complete honesty and sincerity. It should be made clear in what direction the major and minor thrusts of the tradition move, what the future shifts might be, and, if necessary, where the participant has difficulties with her own tradition. No false fronts have any place in dialogue. Conversely—each participant must assume a similar complete honesty and sincerity in the other partners. Not only will the absence of sincerity prevent dialogue from happening, but the absence of the assumption of the partner?s sincerity will do so as well. In brief: no trust, no dialogue.
FOURTH COMMANDMENT: In interreligious, interideological dialogue we must not compare our ideals with our partner?s practice, but rather our ideals with our partner?s ideals, our practice with our partner?s practice.
FIFTH COMMANDMENT: Each participant must define himself. Only the Jew, e.g., can define what it means to be a Jew. The rest can only describe what it looks like from the outside. Moreover, because dialogue is a dynamic medium, as each participant learns, he will change and hence continually deepen, expand, and modify his self-definition as a Jew—being careful to remain in constant dialogue with fellow Jews. Thus it is mandatory that each dialogue partner define what it means to be an authentic member of his own tradition. Conversely—the one interpreted must be able to recognize herself in the interpretation. This is the golden rule of interreligious hermeneutics, as has been often reiterated by the ?apostle of interreligious dialogue,? Raimundo Panikkar. For the sake of understanding, each dialogue participant will naturally attempt to express for herself what she thinks is the meaning of the partner?s statement; the partner must be able to recognize herself in that expression. The advocate of ?a world theology,? Wilfred Cantwell Smith, would add that the expression must also be verifiable by critical observers who are not involved.
SIXTH COMMANDMENT: Each participant must come to the dialogue with no hard-and-fast assumptions as to where the points of disagreement are. Rather, each partner should not only listen to the other partner with openness and sympathy but also attempt to agree with the dialogue partner as far as is possible while still maintaining integrity with his own tradition; where he absolutely can agree no further without violating his own integrity, precisely there is the real point of disagreement—which most often turns out to be different from the point of disagreement that was falsely assumed ahead of time.
SEVENTH COMMANDMENT: Dialogue can take place only between equals, or par cum pari as Vatican II put it. Both must come to learn from each other. Therefore, if, for example, the Muslim views Hinduism as inferior, or if the Hindu views Islam as inferior, there will be no dialogue. If authentic interreligious, interideological dialogue between Muslims and Hindus is to occur, then both the Muslim and the Hindu must come mainly to learn from each other; only then will it be ?equal with equal,? par cum pari. This rule also indicates that there can be no such thing as a one-way dialogue. For example, Jewish-Christian discussions begun in the 1960's were mainly only prolegomena to interreligious dialogue. Understandably and properly, the Jews came to these exchanges only to teach Christians, although the Christians came mainly to learn. But, if authentic interreligious dialogue between Christians and Jews is to occur, then the Jews must also come mainly to learn; only then will it too be par cum pari.
EIGHTH COMMANDMENT: Dialogue can take place only on the basis of mutual trust. Although interreligious, interideological dialogue must occur with some kind of ?corporate? dimension, that is, the participants must be involved as members of a religious or ideological community—for instance, as Marxists or Taoists—it is also fundamentally true that it is only persons who can enter into dialogue. But a dialogue among persons can be built only on personal trust. Hence it is wise not to tackle the most difficult problems in the beginning, but rather to approach first those issues most likely to provide some common ground, thereby establishing the basis of human trust. Then, gradually, as this personal trust deepens and expands, the more thorny matters can be undertaken. Thus, as in learning we move from the known to the unknown, so in dialogue we proceed from commonly held matters—which, given our mutual ignorance resulting from centuries of hostility, will take us quite some time to discover fully—to discuss matters of disagreement.
NINTH COMMANDMENT: Persons entering into interreligious, interideological dialogue must be at least minimally self-critical of both themselves and their own religious or ideological traditions. A lack of such self-criticism implies that one=s own tradition already has all the correct answers. Such an attitude makes dialogue not only unnecessary, but even impossible, since we enter into dialogue primarily so we can learn—which obviously is impossible if our tradition has never made a misstep, if it has all the right answers. To be sure, in interreligious, interideological dialogue one must stand within a religious or ideological tradition with integrity and conviction, but such integrity and conviction must include, not exclude, a healthy self-criticism. Without it there can be no dialogue—and, indeed, no integrity.
TENTH COMMANDMENT: Each participant eventually must attempt to experience the partner=s religion or ideology ?from within?; for a religion or ideology is not merely something of the head, but also of the spirit, heart, and ?whole being,? individual and communal. John Dunne here speaks of ?passing over? into another?s religious or ideological experience and then coming back enlightened, broadened, and deepened. As Raimundo Panikkar notes, ?To know what a religion says, we must understand what it says, but for this we must somehow believe in what it says?: for example, ?A Christian will never fully understand Hinduism if he is not, in one way or another, converted to Hinduism. Nor will a Hindu ever fully understand Christianity unless he, in one way or another, becomes Christian.?
Interreligious, interideological dialogue operates in three areas: the practical, where we collaborate to help humanity; the depth or ?spiritual? dimension where we attempt to experience the partner?s religion or ideology ?from within?; the cognitive, where we seek understanding and truth. Interreligious, interideological dialogue also has three phases. In the first phase we unlearn misinformation about each other and begin to know each other as we truly are. In phase two we begin to discern values in the partner?s tradition and wish to appropriate them into our own tradition. For example, in the Buddhist-Christian dialogue Christians might learn a greater appreciation of the meditative tradition, and Buddhists might learn a greater appreciation of the prophetic, social justice tradition—both values traditionally strongly, though not exclusively, associated with the other?s community. If we are serious, persistent, and sensitive enough in the dialogue, we may at times enter into phase three. Here we together begin to explore new areas of reality, of meaning, and of truth, of which neither of us had even been aware before. We are brought face to face with this new, as-yet-unknown-to-us dimension of reality only because of questions, insights, probings produced in the dialogue. We may thus dare to say that patiently pursued dialogue can become an instrument of new ?re-velation,? a further ?un-veiling? of reality—on which we must then act.
There is something radically different about phase one on the one hand and phases two and three on the other. In the latter we do not simply add on quantitatively another ?truth? or value from the partner?s tradition. Instead, as we assimilate it within our own religious self-understanding, it will proportionately transform our self-understanding. Since our dialogue partner will be in a similar position, we will then be able to witness authentically to those elements of deep value in our own tradition that our partner?s tradition may well be able to assimilate with self-transforming profit. All this of course will have to be done with complete integrity on each side, each partner remaining authentically true to the vital core of his/her own religious tradition. However, in significant ways that vital core will be perceived and experienced differently under the influence of the dialogue, but, if the dialogue is carried on with both integrity and openness, the result will be that, for example, the Jew will be authentically Jewish and the Christian will be authentically Christian, not despite the fact that Judaism and/or Christianity have been profoundly ?Buddhized,? but because of it. And the same is true of a Judaized and/or Christianized Buddhism. There can be no talk of a syncretism here, for syncretism means amalgamating various elements of different religions into some kind of a (con)fused whole without concern for the integrity of the religions involved—which is not the case with authentic dialogue.
Leonard Swidler is Professor of Interreligious Dialogue at Temple University and Editor of the Journal of Ecumenical Studies.
The Dialogue Decalogue has been published in 15 languages.
Reprinted in The American Muslim with permission of the author.


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So as I sit here in my slightly stuffy, greasy pizza scented dorm room, I figure maybe I should do something productive with my life. It is only 10:33 AM and I have yet to do anything except roll out of bed and make myself a bowl of oatmeal. It was good oatmeal, at least. Pomegranate oatmeal--perhaps the healthiest choice I can make here.
After years of watching YouTubers and reading blogs, I figured why not make my own? It couldn't possibly hurt, unless someone who knew me found this and taunted me, but whatever, honestly. I'm a nobody at this school and people from my high school have most likely forgotten me. This can be something to distract me.
So I suppose what I am saying is, hello and welcome! I will make certain to update as frequently as I can. Not entirely sure what this blog will consist of. My favorites in clothing and style, maybe. Probably not too much in makeup--I don't wear much because I'm frankly quite horrible with it. Maybe some health related things, too, because I have really got to get on track! And lifestyle posts, because I absolutely love venturing outside and snapping a few shots of my favorite bits.
Sounds about right. Well, I suppose I'll be back in my next post!
Introduction, I suppose...
1 comment:
have fun blogging, don't give up!ReplyDelete
ordaining serendipity
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subset: commoncrawl


text:
Currently Kanon
I might rewatch Shigurui since its now got a longer name that dose not describe what its about
"Death Frenzy"?
Sure theres fairly realistic killing but its not got a hig body count
To witch my response will be "It starts out well"
Watching ouran high school host club it looks good i have figured out its a boy on the first part of the anime people dont tell me please.
(Well technically its a reverse trap)


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text: Explore The north Chiang Mai Around Chiang Mai Doi Khun Tan National Park Lampang and around Phrae Nan Around Nan The Mae Hong Son loop To Chiang Rai via Tha Ton Chiang Rai North of Chiang Rai Share Away from the main hubbub of central Pai, there's plenty to keep you occupied. Several undemanding walks can be made around Pai's broad, gently sloping valley. The easiest – a round-trip of about an hour – takes you across the river bridge on the east side of town and up the hill to Wat Mae Yen, which commands a great view over the whole district. On the way to the wat, you'll pass Fluid, the town's large open-air swimming pool, with food and drink available, as well as fitness equipment, a steam room and yoga classes. To the west of town, beyond Pai Hospital, the continuation of Thanon Chaisongkhram passes, after 3km, Wat Nam Hu, whose Buddha image has an unusual hinged topknot containing holy water. As you continue, the road gradually climbs through comparatively developed Thai Yai, Kuomintang (with a Chinese Cultural Centre where you can taste tea), Lisu and Lahu villages to Mo Pang Falls, with a pool for swimming, about 10km west of Pai. Among several elephant camps on the minor road from Mae Yen towards the hot springs, Joy, 5km from town, charges B300 per hour per person for an elephant ride (minimum two people), which includes going into the river with the elephant and feeding it, as well as a free bathe in a hot spring pool. The Pai Cookery School, Thanon Wan Chalerm, holds Thai cooking courses of one to three days, including a trip to the market to learn about ingredients, making six dishes, eating them and getting a free recipe book; vegetarians are catered for. As befits a town that's popular with spiritual types, there are several places offering yoga classes to beginners and experienced practitioners. At Xhale Yoga certified tutor Bhud runs daily drop-in classes at 10am. Alternatively you can join one of her highly recommended five-night yoga retreats. Pai makes a good base for trekking, which can be arranged through the guesthouses or trekking agents, among which Duang Guest House, Thai Adventure Rafting and Back Trax at 17 Thanon Chaisongkhram are reliable. Thai Adventure Rafting head off to friendly, hassle-free Karen, Lisu and Lahu villages to the north of Soppong near the border, taking in Tham Lot, some beautiful scenery and, in the rainy season, waterfalls. Their one-day treks head north of Pai. Both Duang and Thai Adventure Rafting can add bamboo rafting and can arrange one-way treks to Mae Hong Son (5–7 days), while Duang also offer sightseeing tours. If you just fancy a bit of bamboo-rafting without the trekking, Duang and plenty of other agents can arrange transport and a two-hour trip down the Pai River for around B500 per person. With a little more cash to spare, you could strike up with the reliable and experienced, French-run Thai Adventure Rafting for a rubber-raft trip. Heading down the Pai River to Mae Hong Son, you'll pass through gorges and sixty rapids (up to class IV) and take in waterfalls and hot springs. The full journey lasts two days, including a night at a comfortable jungle camp by the river, though one-day trips are also available; the season normally runs from mid-June to the middle of February, with the highest water from August to early September, and participants must be able to swim. Read More


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God calls people into His Church to be brothers and sisters in a close and growing relationship. The Greek word koinonia, most frequently translated fellowship, describes this relationship of communication, sharing and caring.
Act 2:42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
Fellowship comes from the Greek word koinōnia, pronounced as koy-nohn-ee'-ah, which means partnership, that is, (literally) participation, or (social) intercourse, or (pecuniary) benefaction: – (to) communicate (-ation), communion, (contri-), distribution, fellowship. Interestingly, fellowship is God's way of letting us obey the commandment of loving each other like we love our selves. Joh 13:34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. It is also a way of bearing each others' burden – Gal 6:2 Bear ye one another's burdens, and so fulfil the law of Christ. Brothers and sisters in the church of God need to grow together and achieve the perfection for the edification of the church. Fellowship is a way of coming together in unity of the faith, and knowledge about God, so that we will grow up in Him in all things and in love.
Eph 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Eph 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: Eph 4:14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; Eph 4:15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: Eph 4:16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
Fellowship also helps us become in unity as God wants us to be. Essentially, as each becomes a member of the church, we come from different walks of life. But being in fellowship always, we become one and unified through Christ because we were unified by His teachings and doctrines. 1Co 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. 1Co 1:10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. We shall work together as one body. Even there are many parts and each part does different function, we can all achieve the purpose of the whole body, that is to become a part of giving glory to the one who called us in the church. Another benefit of having fellowship in the church is that it can help us overcome our weaknesses and develop Christian character. How can we show our mercies, kindness, humility, meekness, longsufferring, bearing with one another and forgiving one another if we don't have fellowship? Therefore, fellowship helps us interact positively with the rest of our brothers and sisters in the church. "Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do" (Colossians 3:12-13)
Rom 12:9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Rom 12:10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;
We are called to serve and love one another in Christ with brotherly love and being in fellowship with one another helps us to obey this calling.
Rom 12:11 Not slothful in business; fervent in spirit; serving the Lord; Rom 12:12 Rejoicing in hope; patient in tribulation; continuing instant in prayer; Rom 12:13 Distributing to the necessity of saints; given to hospitality.
We need to show one another the hospitality needed as a sign of love to one another. And we can not do this alone and separate with the rest of our brothers and sisters. We have to be in contact with them as we grow up in faith.
Rom 12:14 Bless them which persecute you: bless, and curse not. Rom 12:15 Rejoice with them that do rejoice, and weep with them that weep. Rom 12:16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Rom 12:17 Recompense to no man evil for evil. Provide things honest in the sight of all men. Rom 12:18 If it be possible, as much as lieth in you, live peaceably with all men. Rom 12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
United as one, we feel the same way that others feel whether they are at peace, happiness or sadness. We are unified as one body and as one part feels a certain emotion, so does the other parts of the body. This is the essence of the fellowship in the church of God. We get to feel each other and there are no discrimination or whatsoever as it provides us a network of support. We weep with each other and we rejoice with each other.
The Bible describes the Church as a loving and zealous community of believers—those who commune and communicate with each other and strive for unity! God wants cooperative coworkers to work together in the task He has given His Church. "Now all who believed were together, and had all things in common" (Acts 2:44) Jesus says that the primary identifying sign of His followers is that they are showing love for one another. "By this all will know that you are My disciples, if you have love for one another" (John 13:35).
In the Bible, love includes unselfish actions of service, not only emotions. How can Christ's disciples serve one another if they don't know each other and aren't together? Hebrews 10:25 emphasizes the need of "assembling of ourselves together . . . and so much the more as you see the Day [of Christ's return] approaching." The preceding verse, Hebrews 10:24, stresses the need to "stir up love and good works" among one another. Through Christian fellowship with other believers, we can encourage, strengthen, comfort and help one another. God knows that it's difficult to survive spiritually on our own, therefore, we need the support and encouragement we get from being with others of similar mind and faith.
The members of the church know that their objective is to give worship to God, learn about His word and live a life according to His will. Paul describes the Church as "the pillar and foundation of the truth" (1 Timothy 3:15, New International Version). The Church is the primary source through which God's truth is taught and learned. But another objective of the Church is on giving of ourselves to one another. Notice this essential evidence of spiritual conversion: "We know that we have passed from [spiritual] death to life, because we love the brethren . . . By this we know love, because He [Jesus] laid down His life for us. And we also ought to lay down our lives for the brethren" (1 John 3:14, 16).
The most common fulfillment of "laying down our lives" is that we give of our time for our brethren. Members of God's Church should imitate to become like Jesus Christ, but are far from that perfection. Each member is a "work in progress," endeavoring to be "transformed" by God and gradually "conformed to the image of Jesus Christ" (Romans 12:2; 8:29).
Every member is at a different point in his or her spiritual progress. Sometimes problems arise just like we read about in the New Testament. But we know that God expects those He has called to His Church to work on themselves and to love, forgive and encourage others.


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[U] Druaga (Violet 'h')
=== Num:935 Lev:59 Rar:2 Spd:+10 Hp:4500 Ac:120 Exp:28000
It is normally found on dungeon level 59, and moves quickly. Killing this evil creature is worth about 550666.67 points for a 1st level character. It may breathe fire or plasma, and is also magical, casting spells which invoke raw Logrus, produce plasma bolts or summon a demon; 1 time in 3. It can open doors. It resists fire, nether and plasma. It cannot be confused or slept. It takes quite a while to see intruders, which it may notice from 300 feet. It may carry up to 8 good objects. It can butt to confuse with damage 10d10, hit to poison with damage 10d10, hit to poison with damage 10d10, and touch to disenchant with damage 6d6. (Hengband 1.6.0)
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Displaying Children's Art as Décor in Their Rooms
When it comes to displaying children's art, there are many different options for you to consider. In the past, you might have expected that your child would just hang their artwork on the fridge and that would be enough. However, in recent years children are getting more pride and pleasure seeing their artwork hung in their rooms as part of the décor. There are many different ways that you can do this that will make their artwork look like it...Read More


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Wilmslow Wells for Africa
Registered Charity No. 328330
The average family of four in Britain uses 500 litres of water a day. Yet in many parts of Africa the only water available is so polluted that it kills both the humans and wildlife that have to share its source.
Can you imagine -
Brenda Mottershead witnessed these shocking conditions in South Africa. They inspired her to establish Wilmslow Wells for Africa ...
Now just imagine -
the joy of having a well in your village from which everyone can
draw clean water
Bridge Drive
29th September
17th October
3rd November
Welcome to our web site.
The Donate Now button provides an easy way to make an online donation via our CAF page (including GiftAid).
Download our Newsletters
Current: Spring 2016
Previous: Autumn 2015
Download the 2015 Treasurer's Report
Over 99% of everything we raise goes directly to water projects. Since the mid 1980's, we have raised over £1 million; funded 190 projects (many involving multiple wells) and spent less than £9,000 on running costs.
The March Souperday
raised over £1,250
The 2015 Gardens Day
raised £12,000
The April Quiz Night
raised over £1000
the total amount raised is now
Over £1 million
The Bridge Drive
raised £1,000
Gardens Day
Sat 25th June
Raised over £11,500
read a report on wilmslow.co.uk
Chique Afrique day
Raised over £400
Thanks to our hosts and supporters


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We Specialize In Handicap Home Modifications In Austin, Texas. Call 512-444-0097 Now!
Providing Accessible Homes of Austin
T-Square Company Provides Wheelchair
Accessible Baths and Kitchens in Austin, Texas and we are CAPS Certified
Solving ALL ADA Compliance Issues concerning the REMOVAL of any Architectural Barriers
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- Straight or Switchback Access Ramps With Detectable Warnings
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- Handicap Home Modifications For Wheelchair Accessible Routes Throughout Any Building
- Wheelchair Accessible Bathrooms in Austin
- ADA Vanities with Cabinet Heights for Roll Under Capability
- Accessible Roll in and Transfer Shower Designs
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ADA Compatible Showers WE OFFER Roll In and Transfer Showers For Our Special Needs Customers
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Wheelchair Accessible Bathrooms Do Not Have To Look Institutional
Our Commercial ADA cabinetry is constructed of hardwood or covered in plastic laminate
Automatic Flush Valves and Grab Bars
ADA Kitchen Cabinets for Increased Accessibility
Handicap Home Modifications
Accessible Roll In Showers


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Crystal Manjarres Q. What are some effective ways to prevent cancer? A. One of the most preventable ways to avoid cancer is avoid cigarette smoke. Do not smoke, do not inhale the smoke of those who do, and if you currently smoke—stop immediately. Smoking easily tops the list of the most preventable cancers, and for good reason—you are literally signing your death sentence with each drag you take; true, some people smoke and do not get cancer, but do you really want to play Russian Roulette with the big C? If you currently smoke, take action now to stop, and if ... Read More »
Benefits of Pilates
Crystal Manjarres Q. I have heard a lot about Pilates. Could you elaborate on the benefits? A. The benefits to Pilate are numerous! The first that comes to mind is that of postural awareness; you cannot master Pilates without it! In fact, that is one of the first goals I urge clients to take away from their first (as well as successive) session(s). You learn how to stand, breathe, and carry yourself consciously—you will find that it spills over into every aspect of your life. Another facet that Pilates is known for is promoting longer, leaner muscles; because there ... Read More »
Healthy Fast Food
Crystal Manjarres Q. I want to eat healthy, but feel like I don't have time to prepare healthy meals. Any advice? A. So many of us struggle to keep up with our jobs, family, school obligations, recreational activities, workouts, and more. It's no wonder that we are paying the price health-wise. Many times we hurriedly race out of the door, skipping breakfast, work through our lunch break, and overeat at dinner. We rely heavily on fast food, junk food (vending machine, anyone?), and convenience dinners. Most of us eat out the majority of the week, entertaining clients, friends, or because ... Read More »
Benefits of personal training
Crystal Manjarres Q. I've been considering hiring a personal trainer… what are the benefits? A. I'm so glad you asked! Everyone can benefit from a personal trainer- anyone from a novice to an experienced athlete. Age doesn't matter either; my husband and I have trained children, teenagers, young adults, middle-aged adults, and mature adults. Like I said before, anyone can benefit! We all have different goals and an experienced and knowledgeable instructor can help you to achieve those goals. A trainer is able to motivate you and help you to get the most out of every workout– unlike when you ... Read More »
Strengthen your back
By Crystal Manjarres Q. I sit at a computer all day and my back has been starting to bother me. What are some exercises I can do to strengthen my back? A. Sitting (especially for prolonged periods of time), is one of the worst positions for the spine. Why? Because it compresses the spine and can lead to back pain over time. Not to fear, there are many beneficial exercises that can treat, alleviate, and strengthen the back. Without getting into the anatomy and physiology of the proper anatomical terms of muscles, insertions, origins, and actions (which would take me ... Read More »
How to fight inflammation
By Crystal Manjarres Q. I have heard a lot about inflammation lately… what can I do to prevent it? A. Believe it or not, inflammation can be a good thing for the body; for this conversation's sake, we will focus on the negative, chronic effects of prolonged inflammation. Diet controls a large portion (no pun intended) of how our body deals with and reacts to inflammation. If we load our bodies up with processed foods and fast foods, our bodies do not know how to handle- much less digest- these foreign toxins. This constant battle causes our bodies to eventually ... Read More »
By Crystal Manjarres Q. What are some important nutrients I should be including in my diet? A. According to the USDA, Americans are lacking in seven essential nutrients: potassium, magnesium, vitamin A, vitamin E, calcium, vitamin C, and fiber. Potassium has been shown to decrease blood pressure naturally, in addition to enhancing fertility, as well as muscle and nerve function. Potassium is readily available in many foods such as: bananas, potatoes, avocados, apricots, walnuts, peanuts, strawberries, oranges, broccoli, tomatoes and squash, just to name a few. My personal favorite way to consume potassium is pure coconut water- it has double ... Read More »
Want to lose weight?
ENTER THE SCULPTED FOR SUMMER FITNESS CONTEST! By Crystal Manjarres I have received so many questions from so many misguided people about fitness- that is after all, the purpose of this column- so I thought, why not offer all you Coastal Breeze readers out there a chance to experience a fitness program catered specifically to you and your needs? It will jump start your goals and kick off your summer nicely. It will motivate and educate you and take your fitness regime to the next level. Celebrate your health! Are you sick and tired of being sick and tired? Have you ... Read More »
Rotator Cuff concerns
By Crystal Manjarres Q. I am worried about tearing my rotator cuff… what can I do to protect it? A. First off, congratulations on being aware of the importance of strong shoulder muscles and being proactive on prevention of injury. Most people overlook/neglect shoulder training to focus on muscles that bother them (like saggy underarms), or muscles that they want to highlight (like lean legs) instead of working on the body as a whole. Shoulder training, and more specifically rotator cuff training, is crucial to prevent muscle strain and/or tear; the truth is most people injure their rotator cuff muscles ... Read More »
Entire body workout
By Crystal Manjarres Q. I work out my entire body three times a week, but my body has not changed. Any advice? A. There are several factors that could be contributing to your body not changing: you are not allowing for proper rest between workout days, your body has hit a plateau, your diet is lacking, you are not properly fatiguing the muscle, etc. Without personally watching how you work out and knowing what you eat, it is nearly impossible for me to tell. You, however, know the answers to these questions and can make some changes to any (or ... Read More »
Relieve arthritis
By Crystal Manjarres Q. I have arthritis and my doctor recommended starting an exercise program. What exercises should I do? A. There are a lot of factors to consider before starting an exercise program, such as your current physical condition (ex. very active or very sedentary), your past fitness history (played sports in college, ran marathons, or have never exercised), the type of arthritis you have, as well as the degree of progression (mild or severe). That being said, gentle exercise is extremely beneficial for all types of arthritis (provided you have your doctor's approval); exercise keeps the joints moving, ... Read More »
Sleep and working out
By Crystal Manjarres Q. How much sleep should I be getting if I'm working out? A. There is no clear-cut answer to this type of question- some people do great on six to seven hours sleep, while others require eight to nine (and in some cases even more)! I would say that a healthy aim, for those working out would be anywhere between eight and nine and a half hours of sleep. Will something terrible happen to you if you get less than that? Not exactly, but for optimal muscle rebuilding, body repair and regeneration for ideal functioning, eight or more ... Read More »
Muscle vs Fat
By Crystal Manjarres Q. I keep hearing about muscle vs. fat. I was told that muscle weighs more than fat- is this true? A. This is one of the most controversial topics in the fitness realm- the age-old question of "which weighs more, muscle or fat?" Because there is so much misinformation out there, this is usually one of the first questions I ask a potential client. I have had people say fat weighs more, muscle weighs more, and "I don't know". The truth is, I have yet to find a single individual who answers this question correctly. Think about this: ... Read More »
Scoliosis and proper exercise
By Crystal Manjarres Q. I have Scoliosis and am looking to add weight training and Pilates to my workouts…are there any exercises that will benefit me? A. I have worked with several clients with Scoliosis both past and present in personal training and Pilates, and there are numerous benefits from both disciplines, as well as numerous exercises that will strengthen and help straighten scoliosis. Weight training will help build muscle in your biceps, triceps, back, legs, and core-pretty much anywhere you can train a muscle! You will become fitter, leaner, have more energy, and be able to perform physical tasks ... Read More »


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Study on Public's Reception and Perception Of Volunteer Services
05 December 2002
This study shows the results of a phone survey done in late 2001 in Hong Kong, which shows that a quarter of residents had volunteered at least once. Also provides a sociological profile of volunteers in the country.
0201205 HK study (23 kb) 0201205 HK studyappend (25 kb)
From: Agency for Volunteer Service, Hong Kong