Hindus and Christians in Solidarity

May 5, 2006

Oct. 25, 2005

MESSAGE OF THE PONTIFICAL COUNCIL FOR INTERRELIGIOUS DIALOGUE TO THE HINDUS ON THE FEAST OF DIWALI 2005

Hindus and Christians in Solidarity

Dear Hindu Friends,

1. As you celebrate Diwali again this year, I wish every one of you much joy and happiness. May this holiday season bring you refreshment in mind and body and renew you in spirit to continue meeting the difficulties of daily life with courage and hope.

2. It is only natural for us to hope that the joyful character of our religious celebrations may extend to every moment of our existence. Yet we know that, unfortunately, life is not like this. We experience it as a mixture of joys and sorrows, hopes and disappointments, wellbeing and sickness, comfort and grief. Religious feasts, recalling to us the spiritual dimension of life and the search for true meaning, provide us with an opportunity to reflect on the significance of tragic events in our own lives or in those of people around us. This reflection is inspired by the occurrence of the "tsunami", the "killing waves" caused by the earthquake in the Indian Ocean at the end of last year. The forces of nature wreaked great havoc, many lives were lost, countless homes were destroyed, sources of livelihood ruined and families, including many children, were left destitute.

3. Many of you who are receiving this message may, like myself, not have been personally affected by the "tsunami". We have learnt about the suffering of the victims at second hand. We have nevertheless wanted to express our sympathy and show our solidarity. And we have been able to do this together. Through the bonds of friendship forged by dialogue over the years, we Christians have come to discover that you, as Hindus, are greatly concerned about those who are suffering. For your part, you may have come to realise that the Christian faith teaches that every human being is created in the image and likeness of God and is thus deserving of attention and concern. In this context I should like to quote from Nostra Aetate, the declaration of the Second Vatican Council on the relation of the Church to non-Christian religions. This document, whose fortieth anniversary we are celebrating this year, states: "We cannot in truthfulness call upon God who is the Father of all if we refuse to act in a brotherly way toward certain men, created though they be to God's image. A man's relationship with God the Father and his relationship with his brother men are so linked together that Scripture says: 'He who does not love does not know God' (1 John 4:8)" (NA 5).

4. In places affected by the "tsunami", solidarity across religious boundaries has helped to bring hope to many of the victims. Teams of relief workers belonging to different religious traditions have been tireless in working to alleviate immediate suffering and to initiate reconstruction. At a time when aggressive secularism would seem to be on the increase and respect for basic human values often appears to be on the decline, such cooperation among people of different religions can bring about a new respect for religion in today's world.

5. Dear Hindu friends, let us continue to collaborate in finding solutions to the problems we face, whether they be small or great, whether local or international. Diwali celebrates light, goodness, reconciliation, peace, harmony and happiness. I wish you all a very happy feast.

Archbishop Michael L. Fitzgerald, President

Gaea · May 5, 2006

Oct. 25, 2005

"We cannot in truthfulness call upon God who is the Father of all if we refuse to act in a brotherly way toward certain men, created though they be to God's image. A man's relationship with God the Father and his relationship with his brother men are so linked together that Scripture says: 'He who does not love does not know God' (1 John 4:8)" (NA 5).

Archbishop Michael L. Fitzgerald, President

This is very nice. However much Christian-Hindu-bashing we see, we can't deny that there are both good and bad people "practicing" every religion and so we can't demonise an entire race of people who dedictated to a religion we don't specifically lilke - gets us nowhere.

I for one don't want to bash any Christian/Muslim/Jew etc any more just because of my faith in Sanatana Dharma. I think what Prabhupada saw ( or what i think he saw) is what we should strive for - brotherhood of man, Fatherhood of God.

bija · May 6, 2006

Archbishop Mike, are you the author of this letter. If you are, "I like you alot."

I was a child of the early days of the Vatican Two Council. After much spiritual searching and maturing I am beginning to once again honor and respect your Church. I hope and pray that the Church can live and breathe what Vatican Two was trying to say. I respect the responsibility which the Church holds as a leader in today's world. And pray that the hand of God can guide it and use it to further tolerance and universal love,the true essence of the teachings of Lord Jesus Christ. Peace to you.

Nityananda, Gauranga, Hare Krsna.....sincerely, bija. :pray:

bija · May 6, 2006

Dear Archbishop Mike,

I am posting the following article circa. 1890's for your satisfaction and appreciation. The author Bhaktivinoda Thakura is a modern day saint, who reintroduced to the world, the Krsna consciousness movement started by the Supremely Merciful Sri Krsna Caitanya(Gauranga) in the 16th century.

I know you will enjoy the insights in the article even if the terminoligies may be somewhat foreign.

Sectarianism in Spirituality

by Shrila Sacchidananda Bhaktivinoda

Thakura in Shri Krishna Samhita

Sectarianism is a natural byproduct of the Absolute Truth. When acaryas first ascertain and instruct the Truth, it is not polluted with sectarianism. But the rules and regulations received through disciplic succession regarding the goal and the method of achieving it are changed in due course of time according to the mentality and locale of the people. A rule that is followed by one society is not necessarily accepted in another society. That is why one community is different from another. As a community gradually develops more respect for its own standards, it develops hatred towards other communities and considers their standards inferior. These sectarian symptoms are seen in all countries since time immemorial. This is prominent amongst neophytes and found to some extent amongst madhyama-adhikaris. Amongst uttama-adhikaris, however, there is no trace of sectarianism.

Adherence to a particular standard is the prominent symptom of a society. There are three types of standards-alocakagata, alocanagata and alocyagata. Alocakagata is when sectarianists accept some external signs. Examples of alocakagata are tilaka, neck beads, saffron robes, and the baptism that is practiced abroad. The different activities practiced in the process of worship are called alocanagata. Examples of alocanagata are sacrifices, austerities, fire sacrifices, vows, studying scriptures, deity worship, constructing temples, respecting the purity of various trees and rivers, dressing like sannyasis, acting like acaryas, dressing like brahmacaris or grhasthas, closing one's eyes, respecting particular types of books, rules and regulations in eating, and respecting the purity of particular times and places. The examples of alocyagata are attributing personalism or impersonalism on the Supreme Lord, installing deities, exhibiting the mood of an incarnation of the Lord, speculating on heaven and hell, and describing the future destination of the soul.

The different forms of these spiritual activities create divisions of sectarianism. Differences that arise from places, times, languages, behaviors, foods, dresses, and natures of various communities are incorporated within people's spiritual practices and gradually make one community so completely different from another community that even the consideration that everyone is a human being may cease to exist. Due to these differences there is disagreement, cessation of social intercourse, and fighting, even up to the point of killing one another. When an ass-like mentality becomes prominent within the kanishta-adhikaris, they certainly indulge in these things. But if they develop a swanlike mentality, then they do not take part in quarrels; rather, they endeavor to attain a higher level. Madhyama-adhikaris do not quarrel so much about external standards, but they are always attacked by philosophical disagreements. Sometimes they condemn the standards of neophytes and establish their own standards as superior. They condemn the neophytes' deity worship in order to establish the worship-able Lord as formless. In such cases, they are also considered ass-like people.

Otherwise, if they had a swanlike mentality and a desire to attain a higher level, they would respect others' practices and inquire about higher topics. Contradictions actually arise only due to ass-like mentality. Swanlike persons consider the necessity for different practices to one's qualification, so they are naturally detached from sectarian quarrels. In this regard, it should be understood that both ass-like and swanlike people are found amongst the kanishta-adhikaris and madhyama-adhikaris.

I do not expect that asslike people will accept this book with respect. If neophytes and madhyama-adhikaris become completely indifferent in regard to the contradictions found in varoius practices and try to advance further, then they become swanlike. Then they are our respectable and dear friends. Although swanlike personalities may accept a particular practice from birth or childhood according to instructions they have received, they nevertheless remain indifferent and nonsectarian.