4.

7
Interculturation as Threefold Dialogue:
Leaming Experience from the Church in Asia
Bernardus A. Rukiyanto, S.J., Sekolah Tinggi Filsafat Driyarkara (Driyarkara
School of Philosophy), Jakarta, Indonesia

!. INTRODUCTION
Ultimate Reality and Meaning 2007.30:165-173.

In this essay, I will present the understanding of interculturation according to the

Roman Catholic Church in Asia as reflected in the documents of the Federation of
Asian Bishops Conferences (FABC), a voluntary association of episcopal conferences
in Asia, established in 1972 to foster among its members solidarity and co-responsibility
for the welfare of the Church and society .in Asia, and to promote and defend whatever
is for the greater good. Before doing this, I will offer a reflection by Thomas G.
Grenham on the concept of interculturation, which is found in his study, The Unknown
God: Religious and Theological Interculturation (Bern: Peter Lang, 200.5). To con-
clude, I will present the goal of interculturation for the Roman Church in Asia.

2. INTERCULTURATION

For Grenham, interculturation means that 'diverse cultures with plural religious per-
spectives interact with each other for the betterment of humankind locally and glob-
ally' (2005, p. 69). He proposes interculturation to refine the concept of inculturation,
since the latter does not fully take into account the complicated reality of the interac-
tion between Christian cultures and other cultures and religions. The concept of inter-
culturation will help us to understand the interaction between diverse cultures and
between plural religious perspectives (Grenham, 2005, p. 64). The objective of inter-
culturation is to 'discover the intercultural face of God residing in the midst of diversely
constructed human cultures and religious perspectives' (Grenham, 2005, p. 69). It pre-
supposes that Gospel values are already reflected in the cultural life and religious
experience of the peoples of the world. In interculturation, Christian culture will be
enriched by cultural and religious diversity as it interacts with different religions and
cultures.

165
 Grenham borrows the methodology of Paulo Freire as the pedagogical methodol-
ogy of interculturation, which is the vision of personal and communal empowerment
through conscientization so as to promote humanization. An action against the oppre-
sive elements of reality, the pedagogy of interculturation will lead people towards the
utopia that is the Reign of God, where there is justice and peace in a shared world
(Grenham, 2005, pp. 216-217; 226; 268). Grenham gives six principles for intercul-
turation: (I) conviction within Christian tradition; (2) mutual respect and collaborative
partnerships; (3) listening and providing a compassionate advocacy; (4) kenosis: emp-
tying out prejudice; (5) being able to manage conflict appropriately; and, (6) learning
to understand and accept diversity (2005, pp. 236-240). For Grenham, interculturation
involves interaction between cultures and religions so as to promote humanization, a
concept similar to the definition offer by the Federation of Asian Bishops
Conferences.

3.
Ultimate Reality and Meaning 2007.30:165-173.

INTERCULTURATION AS THREEFOLD DIALOGUE

3.1 Interculturation vs. Inculturation

The documents of the FABC mostly_ use the term 'inculturation' and rarely apply the
term 'interculturation,' although their concept of inculturation includes interaction
between Christian culture and other cultures, with other religions, and with the poor.
Thus, inculturation is understood as a threefold dialogue. Following Grenham,
I replace the term 'inculturation' with that-of 'interculturation', as 'inculturation' is
used to express only the basic aspects of interculturation. Interculturation is always
based on a threefold dialogue: dialogue with cultures (inculturation), dialogue with
other religions (interreligious dialogue), and dialogue with the poor (human libera-
tion). This threefold dialogue is perceived as the constitutive element of evangelization
in Asia (Briefer Statement of FABC I, art. 20).
The Asian bishops define dialogue as 'a process of talking and listening, of giving
and receiving, of searching and studying, for the deepening and ·enriching of one
another's faith and understanding' (Bishops' Institute of Religious Affairs - BIRA I,
art. 11). The goals of dialogue are 'to promote mutual understanding and harmony'
(BIRA I, art. 15), 'to promote whatever leads to unity, love, truth, justice and peace'
(BIRA I, art. 16) and 'sharing the riches of our spiritual heritages' (BIRA I, art. 17).
The key to making the threefold dialogue possible is the understanding that peoples of
other cultures and faiths are regarded as partners in dialogue, not as obj_ects of Christian
mission (Nemet, 1994). Such an understanding expresses the FABC's recognition of
dialogue as a 'dialogue of life' which 'involves a genuine experience and understand-
ing' and which 'demands working, not for them merely (in a paternalistic sense), but
with them, to learn from them (for we have much to learn from them!) their real needs
and aspirations, as they are enabled to identify and articulate these, and to strive for
their fulfillment' (FABC I, art. 20). In this context, the FABC takes a stance of 'recep-
tive pluralism', w~ich means 'the many ways of responding to the promptings of the

166
 Holy Spirit must be continually in convernation with one another. A relationship of
dynamic tension may open the way for mutual information, inspiration, support and
correction' (BIRA IV/3, ·art. 16). Acceptance of the guidance of the Spirit necessarily
implies openness to each of the three forms of dialogue.

3.2 Dialogue with Asian Cultures

According to the FABC, the primary focus of the task of evangelization is the building
up of a truly local Church' (FABC I, art. 9 - most of the FABC documents are cited
from Rosales, 1992). That local Church is 'the realization and the enfleshment of the
Body of Christ in a given people, a given place and time' (FABC I, art. 10). It is 'a
Church incarnate in a people, a Church indigenous and inculturated. Concretely, this
means a Church in continuous, humble and loving dialogue with the living traditions, ·
the cultures, the religions' (FABC I, art. 12). Culture is not a static, but a living reality.
It continues to grow, evolve and change, accelerated by the process of modernization.
Therefore, inculturation in Asia, as elsewhere, demands that the local Church grow by
listening, perceiving, and responding to the evolution of culture ('Theses on the Local
Church', Thesis 6). Inculturation is a two-way process of mutual critique and enrich-
Ultimate Reality and Meaning 2007.30:165-173.

ment. Christianity must assume into itself all that is good, noole, and life-giving in our
cultures and traditions, and must also nurture whatever seeds of the Gospel have been
planted in Asian cultures, ultimately bringing them to maturity (FABC II, arts. 10-11).
Inculturation is a meeting of the Spirit with the Spirit because God's Spirit is present
and active among Asian peoples and cultures beyond the boundaries of Christian faith
('Theses on the Local Church', Thesis 8). Only by the ongoing historical process of
inculturation will the Churches in Asia become authentic local Churches.
The Church shares what it believes and lives. It also receives what Asian religions
and cultures ha',e to offer. Asian prayer 'also has much to offer to authentic Christian
spirituality'.(FABC II, art. 32). In the concrete, the local Asian Churches, as communi-
ties of faith, have to become 'Asian in their way of thinking, praying, living, commu-
nicating their own Christ-experiences to others' ('Asian Colloquium on Ministries in
the Church' -ACM, art. 14). As dialogue among the various cultures deepens, so, too,
must the discussion between the many different religions of Asia, which has led to a
renewed dedication to the mission of ecumenism and interreligious dialogue on
throughout the continent.

3.2.1 Ecumenism
The Roman Catholic Office of Ecumenical and lnterreligious Affairs (OEIA) has
attempted to develop both ecumenism and interreligious dialogue as part of the new
way of being in the local Churches in Asia. The Asian Bishops, together with the
Christian Conference of Asia (CCA), and spurred by a deep longing to express our
oneness in Christ, search for unity among Roman Catholics and other Christians and
for a 'full communion and partnership in mission' ('Our Pilgrimage of Hope',
Statement of the Asian Movement for Christian Unity, Hong Kong, March 16, 1996).
They are aware that full and visible unity of the Church is God's will for all. It is a call
to remove the obstacles that stand in the way of manifesting unity and to move beyond.

167
 them to a fullness in Christ by sharing with and learning from others. Christ is the
center of this unity. The bishops are seeking understanding, reconciliation, and col-
laboration for human development, justice, and the defense of human rights (q.v.,
Asian Bishops Meeting, 17) (Hardawiryana, 1990, p. 22). They are eager to invite all
Churches to join in the pilgrimage towards a closer fellowship, mutual respect, and
common action in love and solidarity with the peoples of Asia.

3.2.2 Dialogue with the Religions of Asia

Interreligious dialogue has been one of the most important concerns of the FABC, and
it is a recurrent theme in almost every common deliberation about the Church and its
presence in the Asian continent. It is part of the way of being of the Churches in Asia,
and derives from the reality of the multi-religious societies amidst which the· Churches
exist (Wilfred, 1998, p. 129).
The foundation for a theology of religious dialogue is constituted by a shared con-
viction about the universality of God's grace, whose path is mysterious. God has
spoken and continues to speak in a variety of ways. Religions are seen as responses to
the encounter with the mystery of God, the ultimate reality. Christian believers 'accept
Ultimate Reality and Meaning 2007.30:165-173.

them [other faiths] as significant and positive elements in the economy of God's design
of salvation' (FABC I, art. 14), and also acknowledge that the Spirit of God is at work
among them (BIRA IV/7, art.12). Dialogue, then, is a journeying with the Spirit to
discover its path and the direction of its grace. This attitude leads the Church to respect
other religions and even learn from them.
To enter into dialogue with others, it is necessary to cultivate the attitudes of open-
ness and sensitivity, honesty and humility of spirit, a sincere disinterestedness and
fraternal love which holds the feelings of others in reverence (FABC II, art. 35-36). By
this, all believers can 'learn from one another how to enrich themselves spiritually and
how to work more effectively together on our common task of total human develop-
ment' (ABM, Resolution 12) .. Dialogue can help the Church to develop forms of
common expression that encompass the reality of the Asian peoples' deepest selves, as
well as to find authentic ways of living and expressing the Christian faith. Dialogue
teaches the Church to recognize the good in other religious traditions that can be
received and purified in the light of God's Word (FABC I, art. 16-17).
True dialogue can never be opposed to the experience of the mystery of Jesus Christ
nor to the faithful witness of God's saving presence in His life, teachings, death, and
resurrection. We share this experience with neighbors of other faiths, being ourselves
aware that Christ is the center of the process of God's universal dialogue with human-
ity (ICM, Consensus Paper Ill, art. 3). To proclaim Christ means, above all, to live like
him in the midst of our neighbors of other faiths and ideologies, and to do His deeds
by the power of his grace. 'Proclamation through dialogue and deeds' is the first call
to the Churches in Asia (FABC V, art. 4.1). Discernment in the Spirit is important here
so as to find the best way to 'serve the Asian peoples in their quest for God and for a
better human life' (FABC V, ar.t. 6.3; cf. FABC V, art. 4.5).
Dialogue with adherents of other faiths means working together for the Reign of
God, Jesus' central concern in his' preaching, with its universalistic vision. By acting

168
 together, the bonds of dialogue are strengthened. The same history and the same social
and political situations bring all the peoples of Asia closer to each other and move
them to respond to issues with compassion. The spirit of harmony, which provides a
common framework for involvement in the transformation of Asian societies, be.comes
the key concept in interreligious dialogue (BIRA IV/I, art. 13). The Asian Churches,
then, become the 'visible sign and instrument of unity and harmony' among the peo-
ples of Asia (FABC V, art. 4.2).
In Asia today there are various forms of interreligious dialogue, and the Bishops'
Institute of Religious Affairs has classified them into four major types (BIRA V/5, art.
7-10). The first is a 'dialogue of life', by which is meant 'not mere peaceful coexis-
. tence or a passive tolerance of the other, but rather an active sharing of life in which
believers of each religion live out the highest ideals and values of their own religion
and, at the same time, are ready to respect neighbors of other faiths' (BIRA V/5,
art. 7). The emphasis of this dialogue is on communities of believers living together
harmoniously, while, at the same time, addressing the common goal of building societies
that are characterized by harmony and mutual esteem.
The second type identified by the bishops is a 'dialogue of action'. Believers of
Ultimate Reality and Meaning 2007.30:165-173.

various religions 'confront together the problems of their societies' (BIRA V/5, art. 8).
They promote justice and peace, defend human rights, join their efforts for improved
education and health care, and work together to face other challenges raised by mod-
ernization. The goal of this dialogue is the formation of basic human communities that
cooperate for the common good in the Asian context.
Especially creative is the third type of dialogue, a 'dialogue of discourse' among the
scholars, the results of which are to be communicated to others who are not academics.
This dialogue enables believers to become better informed and to overcome suspi-
cions, prejudices, and misunderstandings. At the same time, as a result of this schol-
arly discussion believers become more aware and appreciative of the uniqueness of
their own faith. The goal of this dialogue is to discover truth, 'coming to recognize
more accurately what others believe and how they respond to the Truth, as well as to
clarify one's own beliefs to oneself-and to others' (BIRA V/5, art. 9).
The fourth type of dialogue is a 'dialogue of sharing of religious experience', which
presupposes a high degree of trust and which challenges and transforms those who
engage in it. Through their personal encounter, those who engage in this dialogue grow
and enrich each other's perspective, as the goal of this dialogue is that of mutual enrich-
ment (BIRA V/5, art. 10). By journeying with many other communities of believers
who live and experience their own faith, Christian communities must learn to listen to
the Spirit at work in others. Christian communities must accompany members of other
faiths 'in a common pilgrimage toward the ultimate goal, God, who reigns in His inef-
fable Kingdom (FABC III, art. 8.2).

3.2.3. Dialogue with the People, Especially the Poor

The local Asian Church cannot help but be the local Church in dialogue with all the
lived realities of the Asian people. Dialogue with the people of Asia means dialogue
with the poor because approximately 80% of the people are poor, hungry, and oppressed

169
 (Wilfred, 1992, p. xxv). The Asian Church needs to work not merely for the poor, but·
with them, to learn from them about their real needs and aspirations. This dialogue will
lead the Church to a deeper experience and understa.nding of their poverty, deprivation,
and oppression, which will in turn create a genuine commitment and effort to bring
about social justice in every society in Asia (FABC I, art. 20-21).
Living together with the poor is the first step for the Church in Asia to exercise an
option for the poor. The preferential option for the poor is a moral demand for develop-
ment to be integral and authentic (FABC IV, art. 3.7.7). The Roman Catholic Church
makes this option simply because it is 'the option of Jesus, neither because the poor are
better than the rich, not because they are holier than the rich; much less because they
are the majority' (Stanislaus, 1994). It is a challenge for the Church to become truly a
'Church bf the poor' (BISA V, art. 13; BISA VI, art. 8-9), revising its own lifestyle and
institutions first in order to recognize within itself what it has to say about. social jus-
tice and its own way of sharing in the poverty of the masses by giving witness to
evangelical simplicity. It is a challenge to the Church to be a 'Church with the poor' by
developing programs of human development, being respectful of people's dignity, •
being attuned to their cultures, standing with them in their hard struggle for justice and
Ultimate Reality and Meaning 2007.30:165-173.

for self-empowerment, and insisting that the rich themselves become real members of
the Church of the poor by fulfilling their obligations of justice and charity toward the
poor. Hence the Asian Bishops 'support all efforts aimed at education for justice,
which includes conscientization and organization of the people. The Bishops also sup-
port the efforts being made to bring the insights of the Gospel to this work, such that it
will be truly liberating and human, free from all that can violate human rights and
dignity' (BISA IV, art. 8). Empowering people at the grassroots level is critical to the
development of self-reliance and autonomy, and to bringing an end to subservience
(FABC V, art. 7.2). By doing this, the Asian Churches become a 'leaven for the libera-
tion and transformation' of Asian society. The Asian world 'needs ·the values of the
Kingdom and of Christ in order to bring about human development, justice, peace and
harmony with God, among peoples and with all creation that the peoples of Asia long
for' (FABC V, art. 3.2.5).
The social involvement of the Asian Churches needs to be animated by a spiritual
vision. The FABC speaks of a 'contemplative dimension of human development' in the
method of the Pastoral Cycle (BISA VII, art. 11). It means that the Church needs to see
the presence of Jesus in the struggling and suffering of the Asian peoples. The power
of God works in the movement of the poor, who awaken to transform the present injus-
tices. This transformation of injustice to concern and justice is a sign of hope.

4. THE GOAL OF INTERCULTURATION

For the Roman Catholic bishops of Asia, interculturation as a threefold dialogue signi-
fies a new way of being Church in the context of diverse religions and cultures, and of
massive poverty in the continent. Only through this dialogue does the Church in Asia
become a truly local Church, the Church of Asia. Dialogue is the mode in which the

170
 Asian Churches carry out evangelization (BIRA I, art. 9). It is 'the way and indeed the
most effective way in which proclamation of the Good News is done' (Phan, 2003,
p. 81). The goal of interculturation is to promote harmony, justice, and peace in society,
as the values of the Reign of God proclaimed by Jesus Christ. In fact, the goal of the
Church is to proclaim the fullness of the ,Reign of God as well as peace and harmony
among all human beings. Thus, harmony can serve as the key to understanding Asian
theology, since harmony is at the core of the cultures of Asia (Chia, 2003; Tan, 2003).
Amidst the realities of Asia - the diversity of Asian cultures and beliefs as well as the
extensive poverty and injustice in the region - the principle that has guided the reflec-
tion of the FABC is 'how society and culture can be made more harmonious' (Chia,
2003).
According to the FABC, harmony is best described as 'the realities of order, well-
being.justice and love as seen.in human interaction. The diversity in living and express-
ing those realities is rooted in the value systems developed in their histories' (BIRA
IV/10, art. 4). Thus, 'harmony is not simply the absence of strife', but it 'lies in the
acceptance of diversity as richness' (BIRA IV/11, art. 15). Furthermore, harmony is
not only 'an exterior and objective order', but it is an experience that 'requires that
Ultimate Reality and Meaning 2007.30:165-173.

the whole person with his heart, sentiment and mind be involved in its realization'
(BIRA IV /11, art. 19). The main concer11 is to achieve 'the well-being and peace of the
universe and of human kind' (BIRA IV/11, art. 21).
Harmony should be understood in the context of Asian visions of harmony (The
Theological Advissory of Commision of the Federation Asian Bishops' Conferences,
1995, pp. 278-279). The Asian bishops are convinced that the Holy Spirit is at work
outside the Church in other religious traditions as well as in Asian cultures (FABC I,
art. 14-15; FABC II, art. 35; FABC III, art. 8.2; BIRA IV/11, art. 10). Asian religious
cultures hold a cosmic world view with a holistic vision of reality: human beings, soci-
ety, and the whole universe are perceived as ' ... intimately related and interdependent.
Fragmentation and division contradict this vision' (FABC IV, art. 3.1.10). In the light
of the Gospel, the FABC is convinced that harmony should be realized through 'com-
passion for and solidarity with all, and especially with the poor, in meekness and
humility - virtues promoted by active non-violence' as essential to the spiritual values
needed in Asia. The pluralistic religious heritage of Asia is a 'spirituality of harmony',
which expresses intimate communion with God, docility to God's Spirit, and chal-
lenges 'the disharmonies of our Asian world' (FABC V, art. 9.5).
Besides promoting harmony in society, the Asian bishops have also promoted 'har-
mony and balance of the natural environment in relation to human life', and remain
concerned about the destruction of ecosystems in Asia (TAC, 1997, p. 282). In Bishops'
Institute for Religious Affairs document IV/11, the prelates ackno"'.ledge the close
connection between the harmony of human beings and the way they cultivate the earth
and share its resources. This conviction, also expressed in FABC VI, condemned
'death-dealing realities, oppression and injustice, discrimination and exploitation', the
• destruction of ecosystems as 'tampering with life' (art. 14.3), and, as part of a holistic
vision on life, stressed 'a life of solidarity with every form oflife and a life of sensitive
care for all the earth' (art. 10), as well as supporting 'the movements for the protection

171
 of the environment and ecosystem linked to justice' (art. 8). Furthermore, the Asian
bishops invite believers of all faiths to grow in 'a creation-centered spirituality': to
acknowledge the sacredness of nature, to live in harmony with nature, to respect and
love nature, to be open to its voice and mystery, to foster its growth, and to counteract
the forces of its exploitation. They believe that 'harmony with nature tirings harmony
of hearts and harmony in human relationships' (BIRA IV/12, art. 33-34). It is 'an
Asian approach to reality, a world-view, wherein the whole is the sum-total of the web
of relationships and interaction of the various parts with each other' to create and keep
harmony (Theological Advissory of Commision of the Federation Asian Bishops'
Conferences, 1995, p. 298).

5. CONCLUSIONS

The transformation of Asia - a continent of great suffering but also of great hope -
requires active recognition of its current intellectual, spiritual, political, and economic
reality. The Federation of Asian Bishops Conferences has committed itself to a search
Ultimate Reality and Meaning 2007.30:165-173.

for the common ground between all Asians of good will, and seeks to bring the Gospel
values of peace, harmony, and justice to discussion and to lived experience in the con-
tinent. Seen through the prism ofGrenham's concept ofinterculturation, the FABC has
undertaken an essential threefold dialogue with Asian cultures, with the religions and
beliefs of Asia, and with the people of Asia, especially the poor. Creative application
of Grenham's principles highlight the fact tl)at the goal of interculturation is not only
limited to the Asian Churches becoming truly local Churches, but also to building up
the Reign of God in all of Asian society through the work of the Holy Spirit. In the
context of racial, cultural, and, at times, religious conflicts, the Roman Catholic
Church's task of interculturation includes the promotion of harmony and communion
among all the peoples of Asia. This search for the common good must begin with an
attempt to heal the realities of poverty and injustice, a project that the local Churches
of Asia need to undertake together, so as to transform Asian society and its social
structures. The Christian communities and all the peoples of Asia are on a common
pilgrimage, journeying together towards the realization of the Reign of God, the Reign
of justice, and the Reign of peace and harmony. The Federation of Asian Bishops
Conferences believes that by means of the threefold dialogue, and through a deep com-
mitment to inculturation, which I have construed as, more completely, interculturation,
the peoples of Asia, and, indeed, all peoples will attain the Reign of God, which is our
ultimate reality and meaning. ·

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