Kratka uvodna analiza osebujnog, a na neki način i paradigmatskog međureligijskog dijaloškog iskustva dvojice katoličkih monaha, B. Griffithsa i H. Le Sauxa ukazuje na neke teško prevladive ...antinomije, koje daju naslutiti svu kompleksnost pa i problematičnost, barem na određenoj razini, dijaloga kršćana s drugim religijama. Ipak nakon II. vatikanskog sabora međureligijski dijalog postaje za pretežiti dio kako Katoličke crkve tako i kršćanskih zajednica okupljenih u Ekumenskom vijeću crkava jedan od temeljnih oblika odnosa kršćana sa sljedbenicima drugih religija. Razlozima društvene i teološke naravi koji opravdavaju govor o nužnosti međureligijskog dijaloga, posvećen je drugi dio ovog teksta. U trećem dijelu prikazana su, a dijelom i vrednovana neka od katoličkih i protestantskih promišljanja međureligijskog dijaloga, njegove metode i svrhe, koji upućuju na veliku dozu nesigurnosti glede epistemološke strukture teologije dijaloga među religijama. Naročito je ukazano na nedorečenost, pa i na problematičnost nekih prosudbi u pogledu »dijaloga iskustva« kao i glede teološkog problema istine u međureligijskim odnosima. U zaključku je snažno potcrtana neosporno utemeljena nužnost međureligijskog dijaloga u sva njegova četiri klasična oblika (dijalog života, dijalog djela, dijalog stručnjaka, dijalog iskustva), ali je isto tako ukazano na poteškoće pa i na autentične aporije s kojima se vjernik kršćanin susreće u dijalogu s drugim religijama, a posebno u radikalnom obliku »dijaloga iskustva«.
In contrast to the modern theology which has energetically eliminated
from its content all religious elements, there is the contemporary phenomenon of an increased and unexpected interest for all ...religious matters. We witness two simultaneous, although unequally spread processes: the progressing secularisation and the ever increasing interest for and awakening of religion in the world.
However, this recently renascent interest for the religious phenomenon
does not take place in favour of Christianity, but of other non-christian
religions which have better preserved in themselves the naturally religious content. In this article the most important non-christian sects and movements in the United States (Transcendental Meditation ,Hare Krishne, Mission of Divine Light, 3HO, Zen-Buddhism, tibetan Buddhism, yoga, bahaism, Satya Sai Baba) and Japan (Soka Gakkai and Risho Kosekai) are described, in the countries, where the process of radical secularisation has made the need of a religious dimension more deeply felt.
Finally, the influence of non-christian religiosity has subtly penetrated
even into the Christian churches and has left a mark on the religious life
of Christians, giving its distinctive tinge to the life in religious cloisters and colouring the religiosity of Christian mystics. Jerusalem has been silently deserted while the tame banks of the Ganges are trodden by the feet of weary Christian pilgrims.
In the second part of this article will be considered the importance of
this change for Christian life.
After describing the main non-christian sects it was necessary in this
second article ito point out to some dangers and negative aspects which
these sects may bring im th eir wake. The author ...investigates three main failures of the new religious movements: their succumbing to the consumer mentality, their adoption of secular technologies, and, finally, their ignorance that the source of their primal inspiration — the world of the old eastern religions-slowly vanishes and dies away. Yet these aberrations should not be overemphasised and exagerrated, because they form a relatively minor part of the life of the described sects and movements. From a sociological point of view th e morality of these new non-christian movements is not after all so important as their religious zeal and the ardour of th eir followers. Such a method of investigation could once become a fruitful starting point to determine the final sense of the non-christian religious communities in contemporary society.
