Fr. Rajkumar Joseph SJ Calls for Faith with Respectful Dialogue

Goa, September 14, 2025: At a symposium jointly organised by the Pilar Theological Institute and the Good Shepherd Institute of Theology, Rachol, held at the Pilar Seminary Auditorium, Fr. Rajkumar Joseph SJ, Principal and Professor at Vidyajyoti, New Delhi, delivered a thought-provoking paper on “Committed to One’s Own Faith and Collaboration with Other Faiths.”

Drawing on Pope Francis’ Fratelli Tutti (275), Fr. Joseph identified a global crisis marked by “a desensitised human conscience, distancing from religious values, rampant individualism, rational debates without roots in tradition, and the rise of walls in minds and societies.” He stressed that conflict arises not from religion itself but from shallow understanding of one’s own and others’ faiths.

“The temptation today is to build walls—walls in our hearts and walls on our lands—that leave us without horizons,” he warned, urging resistance to indifference that isolates people from belonging to one human family.

Committed Faith and True Discipleship

Fr. Joseph insisted that authentic dialogue begins with commitment to one’s faith. Quoting 2 Kings 2:1–12, he illustrated how Elisha’s perseverance with Elijah led to a double portion of spirit, underscoring that depth and rootedness precede openness.

“Faith should be firm, but not rigid. Dialogue should be respectful, not compromising,” he stated. He warned against “soft discipleship”—a superficial religiosity he compared to mobile apps that guide but fail to transform. True discipleship, he said, requires commitment to the cross and readiness for sacrifice.

Referencing Pope Benedict XVI’s Deus Caritas Est, he underlined that Christianity stems not from an ethical idea but a personal encounter with Christ—an encounter that leaves behind a “dangerous memory” urging solidarity with the suffering and collaboration across faiths.

Positive Evaluation of Other Religions

The Jesuit scholar stressed that since Vatican II, the Church recognises truth and holiness within other religions. Citing Nostra Aetate, Ad Gentes and Lumen Gentium, he affirmed that while Christ is the fullness of revelation, “other religions carry rays of truth that enrich humanity.”

He advocated a balance of epistemic confidence—being rooted in convictions—and epistemic humility—acknowledging that no one holds a monopoly on truth. Such attitudes, he argued, make respectful dialogue possible.

Quoting sociologist Émile Durkheim, he noted religion’s role in fostering cohesion, while St. Irenaeus’ vision of humanity as “a melody where every note contributes to harmony” captured the theological ideal of dialogue.

Theological Vision for Dialogue

Drawing from Scripture—the Good Samaritan, Jesus with the Samaritan woman, and Paul at the Areopagus—Fr. Joseph said the Gospel itself models encounters across boundaries. Interreligious dialogue, he stressed, is not optional but “a necessary condition for peace” (Evangelii Gaudium 250).

Five Forms of Dialogue

He outlined five forms of dialogue:

• 1. Life – sharing daily experiences.
• 2. Action – collaborating for justice and liberation.
• 3. Theological Exchange – mutual reflection on faith.
• 4. Religious Experience – sharing prayer and contemplation.
• 5. Conflict Resolution – healing memories and restoring peace.

“These must converge into authentic collaboration, not compromise, for the common good,” he said.

Obstacles and the Way Forward

Fr. Joseph acknowledged obstacles such as relativism, intolerance, indifference, weak faith formation, and misinterpretation of terms. He cited Dominus Iesus (2000) affirming Christ as universal Saviour, alongside Nostra Aetate’s recognition of truth in other religions, as a call to avoid both exclusivism and relativism.

Recalling Swami Vivekananda’s warning against remaining in “one’s own little well” and Arnold Toynbee’s appeal for harmony, he urged open religious discourse to build trust.

A New Culture of Encounter

Echoing Pope Francis, he concluded with a call for a “culture of encounter” where diversity enriches rather than divides. Society, he said, must become like a polyhedron, where many facets coexist in unity.

Quoting former Jesuit Superior General Adolfo Nicolás, he ended:

“We are not in education for proselytism but for transformation. We want to form a new kind of humanity sensitive to beauty, goodness, suffering, and compassion.”

By Bro. Malvino Alfonso

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