Iskcon Interfaith Booklet

ISKCON in Relation to People of Faith in God
1
CONTENTS
ISKCON in Relation to People of Faith in God��
Responses
John Borelli, National Conference of Catholic Bishops, USA��
Marcus Braybrooke, Joint-President of the World Congress of Faiths��
Gavin D’Costa, Senior Lecturer in Theology, in the Department of

Theology & Religious Studies, University of Bristol, UK��
Ulrich Dehn, Protestant Institute for World Views and Religions, Berlin
Michael Ipgrave, Secretary of the Churches’ Commission for Interfaith

Relations, UK��
Felix A. Machado, Pontifical Council for Interreligious Dialogue, Rome�

��
Brian Pearce, Director, Inter Faith Network, UK��
Jacqueline Tabick, Vice Chair, World Congress of Faiths��
Hans Ucko, World Council of Churches��
Other Articles��
ISKCON and Interfaith Dialogue��
Kenneth Cracknell, Distinguished Professor-in-Residence at the Brite

Divinity School, Texas Christian University, USA��
About the Contributors��
2
I S KC O N I N R E L AT I O N TO P EO P L E
O F FA I T H I N G O D
Saunaka Rsi Dasa
This document serves as the first official statement by the

International Society for Krishna Consciousness (ISKCON)
concerning the Society’s relationship with other people
of faith in God. It has been developed by the ISKCON
Interfaith Commission and authorised by the GBC Executive
Committee.
3
ISKCON in Relation to People of Faith in God (contd...)
The process of development life, leads a life of faith. In this

included broad consultation statement, however, we direct our
with many respected devotees, concern specifically to those who
eminent scholars and religious have faith in a personal divinity,
representatives. by whatever name.
For ISKCON this statement ISKCON belongs to the

represents an important step in Gaudiya Vaisnava sampradaya
the path of social integration and (denomination or tradition),
maturation. As ISKCON grows it is a mono theistic tradition
broadening its membership base within Vedic or Hindu culture.
and its influence, and therefore it Hindu culture is vast, and
must also accept a more global the term Hinduism encom
responsibility. ISKCON is the first passes numerous theologies,
global Vaisnava movement and philosophies, religious traditions
as such feels that it has a need and spiritual cultures.
and a responsibility to ad-dress
its relationship with other faith Thus, dialogue with Hindu
communities. traditions has been difficult
for many seeking such
This statement will serve dialogue. There are no official
ISKCON’s members by providing representatives of Hinduism,
clear principles, guidelines and as the term Hinduism does not
perspectives for relationships imply a single spiri tual tradition.
with members of other faiths. For This statement therefore is
non-ISKCON members it provides representative of Hindu culture
a declaration of purpose and a and religion as it is manifest in
significant basis for relationship. ISKCON, a Vedantic, monotheistic
Vaisnava tradition.
Our specific reference to
‘people of faith in God’ is based
on recognition that everyone,
whether adhering to spiritual
or materialistic philosophies of
4
PA RT 1
I S KC O N ’S I N T E R FA I T H STAT E M E N T
1. In ISKCON we consider love of a Supreme personal God to be

the highest form of religious expression, and we recognise and
respect this expression in other theistic tra di tions.
We respect the spiritual worth of paths of genuine self-

realisation and search for the Absolute Truth in which the
concept of a personal Deity is not explicit. Other communities
and organisations advocating humanitarian, ethical and moral
standards are also valued as being beneficial to society.
2. ISKCON views dialogue between its members and people of

other faiths as an opportunity to listen to others, to develop
mutual understanding and mutual trust, and to share our
commitment and faith with others, while respecting their
commitment to their own faith.
3. ISKCON recognises that no one religion holds a monopoly on the

truth, the revelation of God or our relationship with God.
4. ISKCON’s members are encouraged to be respectful to people

of faith from other traditions and to see the need for people of
different faiths to work together for the benefit of society as a
whole and for the glorification of God.
5. ISKCON affirms the responsibility of each individual to develop

his or her relationship with the Supreme Lord.
5
PA RT 2
I S KC O N ’S M I S S I O N
When A.C. Bhaktivedanta Swami Prabhupada (1896–1977), the founder

and acarya of ISKCON, first registered ISKCON as a legal entity in
New York in 1966, he stated that his primary aim for the movement was:
‘To systematically propagate spiritual knowledge to society at large
and to educate all peoples in the techniques of spiritual life in order
to check the imbalance of values in life and to achieve real unity and
peace in the world.’2
In pursuance of this aim, members of the Hare Krsna movement value

charity, non-violence, spiritual education, moral thought and action,
devotion and service to God.
We further value qualities such as humility, tolerance, compassion,

cleanliness, self-control, simplicity, steadiness, knowledge, honesty
and personal integrity.
We value and respect the right to life of all other living beings, be
they human, animal, aquatic or plant life. We value the environment
and our natural resources as being God’s property, which we have a
responsibility to respect and protect.
We recognise the institution of the family to be an essential element

in maintaining social stability and promoting spiritual values. We
consider respect for parents, teachers and government representatives
important for maintaining a stable society. Respect and protection
for elders, women, children, weak and dependent living beings, and
persons dedicated to the welfare of others and to the service of God
are also important elements in the development of a healthy and
secure society.
6
We understand that many

spiritual, altruistic and humanely
inspired people share these
principles and values. We respect
and value any tradition or culture
trying to promote, maintain
and develop such qualities and
behaviour.
Srila Prabhupada’s mission

is further elaborated in his
pranama-mantra3, in which
it is stated that he came to
deliver the Western countries
from godlessness. Bhaktivinoda
Tha kura (1838–1914), a revered
Vaisnava acarya, explained that
the enemy is not other religions,
but atheism.4 The mission of Srila
Prabhupada and the sampradaya
(or religious tradition) he
represented, promotes both
morality and practices that
support the development of
individual and social spirituality,
but it raises a challenge to
atheistic and materialistic
principles and values.
7
I S KC O N : D I A LO G U E A N D M I S S I O N
Some may feel that for a missionary movement, a dialogue
with those who may not share the same spiritual or religious
views may seem a contradiction in purpose. Gaudiya Vaisnava
teachings, however, support dialogue and cooperation with
other religious traditions as a means of mutual enrichment,
through discovery of both the unique and universal virtues of
the various theistic and ethical traditions.
8
Historically, members of our and no nation or society can live

tradition have been in contact in peace and prosperity without
with members of other faith acceptance of this vital truth.’5
communities since the time of
Caitanya Mahaprabhu (1486–1534), While cherishing our own spiritual
although systematic attempts at culture and working to proclaim
dialogue with other faiths began our faith in Krsna in Vrndavana,
only with Bhaktivinoda Thakura. we consider it inappropriate
and unbecoming for a Vaisnava
Relationships of trust can to try and attract people to
develop from sincere dialogue the worship of the Supreme by
among people of faith. These denigrating, misrepresenting or
relationships can inspire religious humiliating members of other
people from all traditions to work faith communities.
together to establish theistic
conclusions that will lead to
a God-conscious ethos in our
modern world. Thus, dialogue and
respectful working relationships
with other faith communities
are consistent with ISKCON’s
mission and important for social
harmony.
In the 1950s Srila Prabhupada

confirmed this approach in
an appeal to the leaders of In relation to this, Bhaktivinoda
the world’s religions: ‘Hindus, Thakura has written: ‘But it is not
Muslims, Christians, and the proper to constantly propagate
members of the other sects the controversial superiority
that have convincing faith in the of the teachers of one’s own
authority of God must not sit idly country over those of another
now and silently watch the rapid country although one may, nay
growth of a Godless civilisation. one should, cherish such a belief
There is the supreme will of God, in order to acquire steadiness in
9
a faith of your own. But no good Thus, diversity is accepted, but

can be affected to the world by not to the exclusion of unity.
such quarrels.’6 Srila Prabhupada Religions do not have to become
also discusses this in his purports homogeneous or merge together,
in Srimad-Bhagavatam: ‘Another but they can develop respectful
important point mentioned in this and practical relationships
connection is anindaya [avoiding with one another. With this
blasphemy] — we should not understanding, ISKCON does not
criticise others’ methods of have a mission to proselytise
religion ... A devotee, instead members of other faiths.
of criticising such systems, will
encourage the followers to stick
to their principles.’7 ISKCON does see it as its
mission to accept with open
Vaisnavas strive to inspire and
arms any sincere soul who
enhance the relationship between
declares a need for spiritual
the Lord and His devotees. In this
attempt, devotees meet others, shelter and guidance. There
whose approach to the Supreme is a definite missionary spirit
is different in their flavour of in Vaisnavism and Hinduism,
worship, variegatedness in service but its practice is not
and expression of love. governed by an exclusivist
conversion model.
During a public lecture in
1969, Srila Prabhupada stated,
‘Everyone should follow
From a Gaudiya Vaisnava
the particular traditions or
perspective, we work not
sampradaya, the regulative
at ‘conversion’ but spiritual
principles of your own religion.
development. Therefore
This is required as much as there ‘conversion’ is an individual
are many different political experience, a personal spiritual
parties, although everyone is journey, a journey that
meant to serve one country’. transcends religious institution
and sectarian affiliation.
Conversion models that depend
10
on exclusivist demands of
affiliation may often do so
without considering the Lord’s
supremacy and independence.
Through dialogue, people of

different faiths and traditions can
work together to share principles
and areas of concern.
Together they can then engage

their individual spirituality in
addressing such problems as
war, violence, moral decline,
crime, intoxication, poverty and
hunger, social instability and
environmental degradation.
be faithful to the principles of our
Through dialogue, theistic own traditions.8
people and those engaged in the
pursuit of the Absolute Truth can Dialogue offers a challenge
encourage one another to be of faith to devotees of every
more true to their own practice. tradition. This challenge is a
necessary and welcome part
Many traditions prescribe the of spiritual life in a multi-
disciplines of self-control, faith world. Such dialogue can
sacrifice, austerity and charity help strengthen the faith and
for developing spiritual character of individuals, the
enlightenment but we all need integrity and vision of institutions
encouragement and inspiration in and the support and appreciation
our endeavours. of those who expect enlightened
spiritual leadership.
To fulfil the requests of our
spiritual teachers and to provide Thus dialogue can lead to a
good examples to society, we profound realisation of mission, in
need to encourage one another to the broadest sense of the term.
11
I S KC O N : A T H EO LO G I C A L B A S I S
FO R D I A LO G U E
Vaisnava theology and the concept of religion
In common with many followers of Vedantic tradition,

devotees of Krsna distinguish between Krsna consciousness,
or pure love of God, and what is commonly understood
as religion. In his introduction to Bhagavad-gita, Srila
Prabhupada explains:
Sanatana-dharma does not refer to any sectarian process of

religion. It is the eternal function of the eternal living entities
in relationship with the eternal Supreme Lord. ... The English
word religion is a little different from sanatana-dharma.
Religion conveys the idea of faith, and faith may change. One
may have faith in a particular process, and he may change
this faith and adopt another, but sanatana-dharma refers to
that activity which cannot be changed.9
12
Vaisnavas regard Krsna consciousness, or sanatana-dharma, as

non-sectarian, although those practising sanatana-dharma may
individually attach themselves to specific religious traditions. Love
of God is defined for Vaisnava devotees in Srimad-Bhagavatam
(Bhagavata Purana) 1.2.6 10 and Bhakti-rasamrta-sindhu 1.1.1111. Srila
Prabhupada also writes, ‘We do not advocate any sectarian religion.
We are concerned to invoke our dormant love for God. Any method
that helps us in reaching such a platform is welcome.’12 In his
commentary on Rupa Gosvami’s Upadesamrta, Srila Prabhupada
further elaborates:
In all parts of the world, however downtrodden human society

may be, there is some system of religion ... When a religious system
develops and turns into love of God, it is successful. (p. 44) 13
Vaisnavism therefore recognises the inherent spirituality of all

living beings and their individual relationship with the Supreme
Lord, known by many names. Vaisnavism maintains that each
individual’s satisfaction is to be found in service to the Supreme, and
‘such devotional service must be unmotivated and uninterrupted to
completely satisfy the self’ (Bhag. 1.2.6). Without such service, we seek
enjoyment elsewhere and worship demigods, great persons, natural
phenomena or idols, according to taste and circumstance.
The Lord consistently recognises and maintains His relationship

with the individual soul and recognises our attempts to know and
understand Him, even though imperfectly or improperly performed.
Krsna asks the individual soul, ‘Abandon all varieties of religion and
just surrender unto Me. I shall deliver you from all sinful reactions.
Do not fear’ (Bg. 18.66). Therefore, He emphasises that a personal
exchange between Himself and the individual soul is superior to any
institutional or sectarian claim to His favour.
13
VA I S N AVA T H EO LO GY A N D
A B A S I S FO R D I A LO G U E
Caitanya Mahaprabhu left only eight written

verses, called Sri Sri Siksastaka. The third of
these verses reads:
One who thinks himself lower than the

grass, who is more tolerant than a tree,
and who does not expect personal honor
but is always prepared to give all respect
to others, can very easily always chant the
holy name of the Lord.14
This verse leaves no doubt about progressive stages in the

the standard of humility, respect development of spiritual
and devotion expected from a relationships: neophyte
Vaisnava who is surrendering to (kanistha), mature (madhyama)
Lord Krsna with a pure heart. and advanced (uttama). The
The term ‘offering all respect to Bhagavatam presents these
everyone’ can, of course, apply developments as a universal
directly to people of other faiths. phenomenon to be seen among
It is incumbent on devotees of the devotees of every religious
Lord to offer all respect especially tradition.
to people sincerely trying to love
and serve God. The neophyte usually expresses
the sentiments of fanaticism
Such respect, tolerance and and exclusivism. The neophyte
humility form the basis of does not know how to behave in
proper Vaisnava relationships. the assembly of devotees. He or
The Eleventh Canto of Srimad- she cannot correctly distinguish
Bhagavatam describes three between a devotee and a non-
14
devotee15 and cannot be effective necessary for sincere and trusting

in dialogue, regardless of the relationships with members of
tradition to which he or she other faith communities.
belongs. Srila Prabhupada warns,
‘but if someone is a dogmatic and The advanced stage of faith,
a blind follower then avoid to the uttama platform, brings
discuss [sic] with him.’16 transcendental realisation. The
advanced devotee sees all living
The mature devotee, very beings as eternal servants of
much concerned with proper Krsna and treats them as such.
relationships,17 can recognise
devotees of God by their qualities He or she will have no interest
and sentiment; he does not judge in sectarian designations of
them by religious affiliation.18 race, caste, sex or religion and
Where devotion is manifest, he or will renounce all worldly and
she recognises a devotee. materialistic association, in
favour of associating with those
The mature devotee will recognise dedicated to pure devotional
devotion to God by the presence service to the Supreme
of any of the nine devotional Personality of Godhead.
processes outlined by the
Vaisnava authority Prahlada Vaisnavism recognises that
Maharaja.19 spiritual or religious life
essentially pertains to a personal
Srila Prabhupada has stated and individual relationship
that although two of these between an eternal individual
nine processes, namely hearing soul and the eternal Supreme
spiritual sound (sravanam) Soul.
and chanting the name of God
(kirtanam), are specifically Though a devotee performs
recommended as the most various services that may please
effective methods of spiritual the Lord, the Supreme Lord
practice for this age, each of the grants spiritual realisation and
nine remains effective in every pure devotional love by His own
age. When mature, a devotee sweet will. Thus, adherents of
develops the mature vision Vaisnavism reject the idea that
15
any one religion or organisation God, is free to enter into loving

can hold a monopoly on the exchanges with whomsoever
truth or a relationship that is He wishes, without considering
governed solely by the Lord. colour, caste or creed.
Vaisnavas accept that Krsna,
16
PA RT 4 - P R I N C I P L E S A N D
G U I D E L I N E S FO R A P P ROAC H I N G
P EO P L E W I T H FA I T H I N G O D
Principles
The following principles will help members of ISKCON in

approaching members of other faith communities. The
principles are given here in a condensed form and require
careful consideration.
17
1. Humility. Our tradition establishes that this is the key to building

spiritual relationships. It is also the principle quality of a
Vaisnava.
2. The unlimited nature of Krsna. The Absolute Truth is universal.

No individual or organisation has a monopoly on the Lord. He
reveals himself wherever, whenever, however and to whoever He
pleases.
3. Honesty. Always be honest and truthful. This is the basis for trust
in successful relationships.
4. Respect. Always remain respectful, even if you do not receive

the same respect in return. Lord Caitanya has said, ‘amanina
manadena’: one should be ready to offer all respects to others,
without expecting any respect for oneself.
5. Tolerance. When you interact with people who are disrespectful

or insensitive toward our tradition and culture, perhaps because
they have made uninformed assumptions about us, you will
have to be tolerant, explain yourself politely, and forgive their
misunderstandings.
6. Consideration of time, place and circumstance. Use your

common sense and discretion to develop relationships. Be
sensitive to your partner in dialogue or your audience.
7. Mutual understanding. Be prepared to listen to others, to

understand their language, assumptions, culture and values.
Therefore, do not judge others’ practice by our ideals.
8. Personal realisation. We must sincerely cultivate our own

spiritual realisations in Krsna consciousness if we are to
effectively represent the sankirtana movement.20 Try to speak
from personal example and realisation. Sharing will be more
effective if it comes from personal realisation.
18
9. Personal relationships. The Vaisnava tradition rests on sincere

personal relationships. We can live without the philosophy, the
ritual and the institution, but we cannot live without our loving
and serving relationship with Krsna and His devotees.
10. Good behaviour. Srila Prabhupada writes, ‘A devotee’s behaviour

establishes the true purpose of religious principles’.21
G U I D E L I N E S FO R A P P ROAC H I N G
M E M B E R S O F OT H E R FA I T H S
• The main aim is to form genuine friendly relationships that

promote understanding between ourselves and members of
other religions.
• Listen to and value presentations by members of other faiths

with respect.
• Give members of other faiths the opportunity to freely express

their sincerely held beliefs and convictions.
• Allow members of other faiths to define themselves in their own

language and own culture without imposing definitions upon
them, thus avoiding to compare their practice with our ideals.
• Respect the choice of diet, dress, rituals and etiquette of others.
• Recognise that we can all fall short of the ideals of our

respective traditions.
• Do not misrepresent or disparage the beliefs or religious

practices of others. If you want to understand their beliefs,
enquire politely and humbly.
19
• Respect that others have a commitment to their chosen faith as

we do to ours.
• Be honest and straightforward about your intentions. This will be

appreciated by those you meet.
• Be sensitive and courteous to all you meet, even if you do not

get a chance to interact on a deeper level.
• Respect the right of others to disagree and their desire to be left

alone.
• There is never a need to compromise our philosophy or values.
• When in dialogue with religious people, you do not have to feel

the need to convert them.
• You will meet fundamentalist religionists and atheistic scholars.

Offer them due respect and move on. Sincere dialogue on
spiritual matters will not be possible with them.
• Do not be afraid to answer a question with ‘I don’t know’.

Honesty is better than speculation.
20
APPENDIX
T H E S E V E N P U R P O S E S O F I S KC O N
1. To systematically propagate spiritual knowledge to society at

large and to educate all people in the techniques of spiritual life
in order to check the imbalance of values in life and to achieve
real unity and peace in the world.
2. To propagate a consciousness of Krsna (God), as it is revealed

in the great scriptures of India, Bhagavad-gita and Srimad-
Bhagavatam.
3. To bring the members of the Society together with each other

and nearer to Krsna, the prime entity, thus developing the idea
within the members and humanity at large, that each soul is
part and parcel of the quality of Godhead (Krsna).
4. To teach and encourage the sankirtana movement

(congregational chanting of the holy name of God), as revealed
in the teachings of Lord Sri Caitanya Mahaprabhu.
5. To erect for the members and for society at large a holy place of
transcendental pastimes dedicated to the personality of Krsna.
6. To bring the members closer together for the purpose of

teaching a simpler, more natural way of life.
7. With a view towards achieving the aforementioned purposes, to

publish and distribute periodicals, magazines, books and other
writings.
21
N OT E S
1 Some of the consultants involved included: Prof. Frank Clooney, Prof. Kenneth
Cracknell, Hrda ya nanda Dasa Goswami, Mukunda Goswami, Tamala Krsna
Goswami, Prof. Klaus Klostermaier, Dr. Julius Lipner, Saunaka Rsi Dasa , Prof. John
Saliba, Prof. Larry Shinn and Ravindra Svarupa Dasa.
2. The seven purposes of ISKCON, as penned by Srila Prabhupada, are reproduced

in full in the ap -pendix.
3. A pranama-mantra is a mantra (prayer) of respect and glorification. It is

traditional for disciples of a spiritual teacher or holy person to chant a
pranama-mantra specifically composed for his glorification. The second of Srila
Prabhupada’s pranama-mantras offers the following praises:
‘I offer respectful obeisances to you, the servant of Sarasvati Goswami [the

spiritual master of Srila Prabhupada], who are preaching the message of
Lord Caitanya and who are delivering the Western countries of voidism and
impersonalism.’
4. Thakura, Bhaktivinoda, Shri Chaitanya Shikshamritam, Madras, India: Sree

Gaudiya Math, 1983, p. 9.
5. Thakura, Bhaktivinoda, Light of the Bhagavat, Madras, India: Sree Gaudiya Math,
1983, p. 20.
6. Thakura, Bhaktivinoda, Shri Chaitanya-Shikshamritam, p. 7.
7. Bhaktivedanta Swami, A.C., Srimad-Bhagavatam, Los Angeles: The Bhaktivedanta

Book Trust, 4.22.24, purp.
8. In this connection, Srila Prabhupada has written, ‘It doesn’t matter which set of
religious principles one follows: the only injunction is that one must follow them
strictly ... Whether one is a Hindu, a Mohammedan or a Christian, one should
follow one’s own religious principles.’ Bhag. 5.26.15, purp.
9. Bhaktivedanta Swami, A.C., Bhagavad-gita As It Is, Los Angeles: The

Bhaktivedanta Book Trust, 1987, p.18, also see pp. 19–20.
10. ‘The supreme and eternal occupation [para-dharma] for all humanity is that by
which men can attain to loving devotional service unto the transcendent Lord.
Such devotional service must be unmotivated and uninterrupted to completely
satisfy the self.’
22
11. ‘When first-class devotional service develops, one must be devoid of all material
desires, knowledge obtained by monistic philosophy, and fruitive action. The
devotee must constantly serve Krsna favorably, as Krsna desires.’
12. Letter to Rupanuga Dasa, 3 June 1968.
13. To understand this development of religion, both individually and collectively,

one may study Vaisnava philosophy in terms of the Karma, Jnana and Bhakti
paradigm. The fundamentals of this perspective are well presented by Ravindra
Svarupa Dasa, in his article ‘Religion and Religions’, ISKCON Communications
Journal, 1993.
14. Sri Sri Siksastaka, verse 3., Sri Caitanya-caritamrta, Antya-lila 20.21.
15. Bhag. 11.2.47, purp.
16. Letter to Tosana Krsna Dasa, 23 June 1970.
17. Bhag. 11.2.46.
18. To illustrate this point, Srila Prabhupada has observed that, ‘There is no
difference between a pure Christian and a sincere devotee of Krsna.’ Room
Conversation, Bombay, 5 April 1977.
19. Bhag. 7.5.23–24.
20. Srila Prabhupada has explained what is meant by realisation. ‘Personal

realization does not mean that one should, out of vanity, attempt to show
one’s own learning by trying to surpass the previous acarya. He must have
full confidence in the previous acaryas and at the same time he must realize
the subject matter so nicely that he can present the matter for the particular
circumstance in a suitable manner.’ (Bhag. 1.4.1, purp.)
Srila Prabhupada has also outlined the basic knowledge a preacher must have to
convey his or her message. One must understand that the Lord is ‘... the Supreme
enjoyer, that He is the proprietor of everything, and that He is the best well-
wisher and friend to everyone.’ (Bhag. 7. 6. 24 purp.)
Bhaktivedanta Swami, A.C., Sri Caitanya-caritamrta, Madhya-lila 17.195, Los

Angeles: The Bhaktivedanta Book Trust, 1990.
23
RESPONSES
JOHN BORELLI
The value of a statement of purpose
A statement of mission is offers reassurances of good

a valuable document. To intentions and respectful actions
accompany their many gestures on the part of ISKCON members
of goodwill in the arena of and presents goals similar to
inter-religious relations, ISKCON those of other religious groups
members can now present to for relating to all members of
their partners in dialogue the society.
document, ‘ISKCON in Relation to
People of Faith in God’. ISKCON defines itself as a
Vedantic, monotheistic Vaisnava
Those of us who meet ISKCON tradition and a missionary
members in our work, ministry movement seeking to spread love
and everyday lives are grateful of God. Thus, its membership
to Saunaka Rsi Dasa, the ISKCON must grapple with the uncertain
Interfaith Commission and the relationship between mission
GBC Executive Committee for and dialogue – a problem that
developing and issuing this first Christians, Muslims and others
official statement concerning the must also face.
Society’s relationship with other
people of faith in God. The text observes candidly: ‘Some
may feel that for a missionary
Readers seeking clear statements movement, a dialogue with those
of definition and purpose for who may not share the same
ISKCON, and those members spiritual or religious views may
of the Society engaged in inter- seem a contradiction in purpose.’
religious relations, dialogue That the two seem contradictory
and cooperation, will not be is only part of the issue. Some
disappointed. The document may feel that missionary activity
24
overshadows any outreach to people of different faiths can

peoples of other faiths. Indeed, in share principles and address
certain regions of the world today areas of common concern,
including India, religious leaders engage together in the pursuit
confront Christians with the of truth and encourage one
suggestion that any widespread another in their spiritual
desire for inter-religious dialogue practices, as an outgrowth
is nothing but a disguised of their mission; and, on the
programme for missionary other, state that its members
activity. will accept with open arms any
sincere soul that declares a need
ISKCON members may experience for their spiritual shelter and
similar reactions. History, the guidance, conversion being part
mistakes of the past, and the of a personal spiritual journey.
untrue impressions people Mission and dialogue appear to
have of our religious traditions be distinct, yet related, aspects of
need to be addressed, and this a single overriding purpose, which
statement is an important step ISKCON designates as spiritual
for ISKCON. Many Christians development; however, these
will feel a kindred spirit with explanations do not bring an end
ISKCON’s explanation of how to discussion.
bearing witness to the love of
God in the world implies openly In fact, how religious communities
and respectfully entering inter- live these distinctions between
religious relationships. conversion and spiritual
development, and mission and
The strength of ISKCON’s position dialogue, seems to lead to
on the relationship between considerable comment and even
mission and dialogue lies in the disputation.
distinction between conversion
as an individual experience, and Our explanations may never
spiritual development as the seem completely satisfying,
overall purpose for all activities. even to ourselves, as we stumble
with heavily laden words such
Thus, on the one hand, ISKCON as ‘proselytise’ and ‘conversion’.
can say that through dialogue We try to flee the negative
25
connotations of expressions like spiritual education and

‘religious institution’ or ‘sectarian personal integrity. In practising
affiliation’, and attempt to set these virtues in dialogue and
ourselves apart from failures relationship with people of other
and shortcomings, the exclusivist faiths, the members of ISKCON
demands or narrow-mindedness are confident that they and their
of other people, times or places. partners will strengthen in faith,
that the integrity and vision of
The reason we never quite seem their institutions will benefit and
to state our purpose once and they will be spiritually enriched,
for all is because inter religious leading to a profound realisation
relations are actually the of mission.
encounter of peoples of faith.
In addition, they will continue
Religions do not dialogue; people to raise a challenge to those
dialogue. Religions are not the who espouse atheistic and
partners of joint actions; people materialistic principles and
constitute the relationship. values. These are insightful
Religious persons mediate to observations that many others
one another their practices and have concluded based on their
beliefs. experience of inter-religious
dialogue.
Every inter-religious encounter
takes on the character of the There are certain actions that
people listening and speaking in according to the statement are
it, and so our principles, which inappropriate or unbecoming —
ground our mission and witness in actions that do not witness the
the world, can also be expressed love of God in the world, such as
and heard by one another denigrating, misrepresenting or
differently in each particular humiliating members of other
relationship. faith communities.
Thus, ISKCON’s statement The statement quotes Srila

reiterates the importance of Prabhupada, who urged his
charity, non-violence, humility, students not to criticise others’
compassion, respect, honesty, methods of religion. By following
26
this advice, trust and friendship Diversity and unity have different
have an opportunity to take root meanings in the context of
so that the larger purposes of inter-religious relations. When
inter-religious dialogue can be ISKCON’s statement says, ‘Thus
achieved — spiritual knowledge, diversity is accepted, but not
moral thought and action, to exclusion of unity’, it is not
devotion and service to God. suggesting the goal is to merge
all religions into one.
As the discussion becomes more
and more profound, and as That would be a
the friendship deepens among misrepresentation of inter-
the partners in dialogue, the religious relations, which does not
opportunity for candid studies of mean that one must compromise
each others’ methods will present one’s fundamental mental beliefs.
itself. Anyone who has engaged in
inter-religious dialogue knows
Christians make a distinction that there is no compromise nor
between ecumenism and inter- is there a desire to merge all
religious relations. Ecumenism religions into one.
is the widespread effort among
Christians to heal the divisions The unity about which ISKCON’s
that exist among them. statement speaks and which
ISKCON’s members join others
They believe that full and in promoting, is none other than
complete unity, expressed in that human unity that is the basis
numerous ways and ultimately for confidence in relations. We
for the sake of the message of see ourselves in one another and
the Gospel, is the will of Christ. recognise the enormous potential
The topic of diversity is addressed of every person.
in particular ways by Christians
in the context of their efforts ISKCON is to be commended
to overcome disunity, restore for this statement and its
unity, and appreciate the gifts of clarifications, guidelines,
various Christian communities. purposes and other dimensions.
27
M A RC U S B R AY B RO O K E
God’s love has no limit
Father Murray Rogers, a pioneer discussion among Hindus —

of Christian-Hindu dialogue, told perhaps because many Hindus,
me when I visited his ashram in as I was told when I first visited
India more than thirty years ago, India more than thirty years
that the ‘external’ dialogue has ago, believe that all religions
to be matched by an ‘internal’ are the same, or at least paths
dialogue. In ‘external’ dialogue up the same mountain. If that
you learn about the faith of is the case, differences are
others and share your own, only superficial and there is no
whereas in ‘internal’ dialogue you urgency for dialogue, because
reflect on what you have learned questions of truth are not at
in communion with the Lord. stake. ISKCON, however, regards
‘love of a Supreme personal God’
How does the faith of the other to be the highest form of religious
compare with your own faith? expression.
Where is there disagreement?
Where does it correct your own Whilst respectful of other
misunderstanding? This ‘internal’ positions, once you recognise
dialogue is also a necessary task one way as ‘the highest form of
for a faith community. Do others religious expression’, you have the
have a genuine experience of the possibility of disagreement and
Divine? If so, can one claim for also of dialogue about the truth.
one’s own faith a monopoly of the
truth? The ISKCON document, ‘ISKCON
in Relation to People of Faith in
In recent years, there has been God’ is, therefore, a valuable and
considerable discussion among important document.
Christians about the theological
basis for dialogue — perhaps It is first of all an internal
because many Christians want reflection of the ISKCON
to move away from an exclusive community and, as it says, will
position. There has been less provide members with ‘clear
28
principles, guidelines and puzzle to any new believer why

perspectives for relationships the amazing truth that he or she
with members of other faith has discovered is not equally
communities’. It is also a apparent to everyone else.
significant document to members
of other faiths who participate The early Christians could not
in dialogue with members of understand why the good news
ISKCON. of Jesus was not as self-evident
to others as it was to them. They
There are many motivations for, felt that they had been specially
and approaches to, dialogue and chosen to receive ‘the secret of
it is helpful when participants the kingdom of God’ (Mark 4,11).
clarify their approach as this
ISKCON document does. They felt that others, who
rejected their message, were
This is particularly the case as, blind, wilfully disobedient, wicked
initially at least, ISKCON was seen or even ‘children of the devil’.
as a proselytising body keen to The ISKCON statement refers
recruit new members. to a passage in the Srimad-
Bhagavatam that says the
Part Two of the document neophyte — or new believer —
addresses the issue of ‘Dialogue usually expresses the sentiments
and Mission’. When A.C. of fanaticism and exclusivism.
Bhaktivedanta first registered
ISKCON, he said its primary aim The new truth is so amazing that
was ‘to systematically propagate everything else must be wrong.
spiritual knowledge to society at The mature devotee, however,
large’. recognises other devotees by the
quality of their lives. He or she
It is clear that he did not claim does not judge them by religious
a monopoly on the truth. It affiliation.
is good, however, that this is
now made clear in an official This liberating discovery can,
statement as some of his first however, be difficult if one’s
followers may not have had this fellow believers are still at an
breadth of vision. Indeed, it is a immature and exclusive stage of
29
discipleship. Wesley Ariarajah, welcoming to those who do. It

who did much to develop the recognises the need for people of
dialogue programme of the faith to work together for a better
World Council of Churches, tells world.
in his new book Not Without
My Neighbour1, which arrived The Srimad-Bhagavatam also
in the same post as the ISKCON recognises a third stage. ‘The
Communications Journal, of his advanced devotee sees all living
childhood in Sri Lanka, where beings as eternal servants of
he grew up with devout Hindu Krsna and treats them as such.
neighbours. ‘I was aware ... that He or she will have no interest in
their prayer life was for them sectarian designations of race,
profoundly meaningful. caste, sex or religion.’
Perhaps what impressed me This was the awareness of Francis

most was that their prayer Young husband, who founded the
life appeared to bear fruits.’ World Congress of Faiths, and
Yet he had to listen to ‘hard- of many of its leading members.
nosed’ gospel — preachers I doubt, however, whether it
who described Hindus as ‘idol- can be the position of a faith
worshippers’ bound for hell, community, which, insofar as it
while Christians were destined for is organised, seeks to develop its
heaven. ‘It was inconceivable to own institutional life.
me; it was clearly unfair.
This is why, perhaps, although
I wouldn’t want to be in heaven some great religious leaders
where our neighbours were not.’ recognise this advanced stage,
Meeting in friendship with sincere religions as such — and indeed
members of other faiths shatters many interfaith organisations
an exclusive theology. — operate at the second stage.
That is a great advance on the
The ISKCON statement affirms immaturity that has so often
a mature relationship to people characterised relationships
of other faiths. It is respectful between religions.
of those who do not share belief
in a supreme personal God, and
30
Most of us need a faith Bibliography

community by which we are
nourished and to which we Ariarajah, S. Wesley. Not Without
contribute. Yet we also need to My Neighbour: Issues in Interfaith
be disturbed by the advanced Relations. Risk, World Council of
devotees who remind us that Churches, 1999.
God is free to enter into loving
exchanges with whomsoever He
wishes.
G AV I N D’C O STA
I am honoured at being invited quite a triumph. It can only be

to respond to this important welcomed in helping to clarify
landmark document. As a Roman some of the issues involved in
Catholic concerned with inter- understanding Hinduism and
religious relations I welcome and inter-religious dialogue. Second,
admire this statement. It is simple, it is also important in indicating
lucid, moving and theologically the sociological significance of
convincing, and seems to make Gaudiya-Vaisnava Hinduism, in
explicit much that I have already the West and internationally.
experienced and respected in Saunaka Rsi Dasa says, in his
members of ISKCON. introduction to the statement,
that it reflects a ‘more global
Historically, the statement is responsibility’, and this is to
important for two particular be welcomed, for the relation
reasons. ‘Hinduism’ is such a between religions is vital to the
broad label encompassing a future of our planet.
very complex phenomenon, so
that to have a statement that What I found particularly
has been institutionally agreed commendable about the
as representing one segment statement is the clear theological
of this vast religious tradition is underpinning of the views
31
advanced. They come in part 3, This is a failing, for it does

but are the rationale for parts 1 not provide a rationale for the
and 2, and lead very naturally to affirmation given to those from
part 4. Part 3, then, is the most non-theistic traditions and non-
important section by which to religious traditions stated in
judge the coherence and integrity the opening paragraph. (part
of the rest of the document. 1, (1), p.1) This also underscores
the slight ambiguity present in
It provides a powerful rationale the document: it says it deals
for the distinction between with those who have faith in a
‘pure love of God, and what is personal divinity (p. 1), and yet
commonly understood as religion’ it then continuously deals with
(p. 4). these further two categories
(nontheistic religions and
This distinction thereby allows for
humanism).
a fundamental unity of persons in
their devotion to a personal deity, I think it is important to address
be they Christian, Jewish, Hindu non-theistic and non-religious
or Muslim. movements, but then one has
to do this more carefully in the
This authentic devotion is
light of the Vaisnava tradition and
recognised ‘by the presence
clarify the conceptual differences
of any of the nine devotional
between theistic traditions
processes outlined by the
explicitly involved in devotion to
Vaisnava authority, Prahlada
God (which is the only linking
Maharaja’ (p. 5). In effect, the
point provided in part 3) and
document develops the ancient
those not involved in devotion to
tradition to apply it to modern
a personal deity at all — even if
problems and questions.
they are involved in good works
and seek to do follow the truth as
The two most recommended
they see it.
processes of the nine are hearing
spiritual sound and chanting
For example, nowhere in part
the name of God, but we are not
3 do we find a justification
told of the other seven in this
of why: ‘Other communities
document.
and organisations advocating
32
humanitarian, ethical and moral materialistic’ traditions (p. 2) for

standards are also valued as they, apparently, are the most
being beneficial to society’ challenged by Gaudiya-Vaisnava
(p.1). From a Vaisnava point of Hinduism. While this may be
view, devotional relationship true, it seems to me that a more
to God and cultivation of God historical orientation to the
consciousness is the proper question might show that many
prerequisite to ethics and right (theistic) religions have as bad, or
action. However, the document worse, records than atheistic and
seems to overturn this element materialist traditions.
in the tradition, and this requires
more careful justification than is The point is that if Gaudiya-
given. Vaisnava Hinduism’s mission is
to challenge the godlessness of
The spirit of respect, dignity society, it should not assume a
and openness pervades this priori that godlessness is to be
document, both in style and found outside of religions.
content. It clearly indicates that
Gaudiya Vaisnava Hinduism takes What is required is a more
other (theistic) religions seriously differentiated analysis of
and does not dismiss them. It ‘religions’. As an aside, I should
acknowledges that it has much say that this is also a weakness
to learn from them, and, if they in the major Roman Catholic
are willing to listen, much to offer. document on relations between
It indicates that this willingness religions (1965: Nostra Aetate).
to learn does not in the least
I want to end with a question.
mitigate against the missionary
Part 4 deals with principles
nature of Gaudiya-Vaisnava
and guidelines. These are very
Hinduism.
attractive, realistic and helpful.
This makes the document credible There is one point in both the
and indicates its clear roots principles and guidelines that do
and commitment as well as its not make sense to me in the light
openness. In Part 2, however, the of Gaudiya-Vaisnava theology.
mission seems to be exclusively ‘Be prepared to listen to others,
directed towards ’atheistic and to understand their language,
33
assumptions, culture and values. Why make these latter claims

Therefore, do not judge others’ and then in the last part of
practice by our ideals’ (p. 6, the document say that such
principle 7). ‘Allow members of claims should not be made? It is
other faiths to define themselves important to be respectful and
in their own language and attentive to others, but not at
own culture without imposing the cost of being attentive to the
definitions upon them, thus truth.
avoiding comparing their practice
with our ideals.’ (p. 7, guideline 4). These questions are raised out
of respect and are, I hope, intra-
It is absolutely right to try and systematic questions. That is,
understand the ‘others’ in their they arise from the internal logic
own terms, but it makes no of the document and are not
sense to then suspend a critical posed from a specifically Roman
judgement especially if one is a Catholic point of view. From a
Gaudiya-Vaisnava Hindu (at least Roman Catholic point of view,
in my own reading!). I think the two main difficulties
with the document are first, the
In Part 3, it makes it clear that relativisation of ’religion’ and
there are nine devotional the historical process of ‘true
processes that measure the devotion’ that seems to transcend
presence of true devotion, ‘religion’.
and this is therefore making
judgements about others on one’s In this respect, the questions have
own criteria. some analogy with the debate
between liberal Protestantism
Furthermore, there are huge and Roman Catholicism. Second,
judgements made upon others there is a commendation of love
based on Gaudiya Vaisnava and devotion without specific
principles such as: the poverty reference to the meaning of
of materialism and atheism; suffering and redeeming love, as
and that ‘no one religion holds found in the cross of Christ.
a monopoly on the truth’ (p. 2)
— presumably even if they think This would require a more
they do. differentiated accounting of the
34
meaning of ‘love’ and ‘devotion’. Christians — which is precisely

In many respects both ‘difficulties’ what the document demands and,
are matters that call for more most importantly, facilitates. For
serious dialogue between this, Christians should be most
Gaudiya-Vaisnava Hinduism and grateful.
ULRICH DEHN
For some years now, having been ISKCON has advanced into a new
in contact with the International stage of opening itself up with
Society for Krishna Consciousness this paper by Saunaka Rsi Dasa.
(ISKCON), particularly with its The paper clarifies ISKCON’s
Berlin chapter, it has been of relation to people of faith in God,
interest to me to observe and including a concise ‘Statement
experience a process of opening on Relating with People of Faith
to honest communication. in God’, and supplies theological
arguments, mostly from the
ISKCON, in sharp contrast to writings of Srila Prabhupada. My
some other movements, has been comments shall focus on a couple
ready to dig into its own past and of points.
identify dark points, expose them
to the greater public and bear When ISKCON expresses that
the consequences in legal and other approaches to God,
personal regards. other ways of faith, need to be
recognised and respected as
On top of that, the departure bearing spiritual worth, ongoing
of Harikesa Swami in 1998 threw encounters are encouraged.
ISKCON into unprecedented
dynamics close to the danger of This is emphasised in Part One of
a major split. This certainly must the Statement regarding a broad
have been a painful process. range of potential partners in
dialogue, not necessarily religious
35
movements. When, in Part Three, I see the preparedness to this

it is stated that no one religion attitude in the following (from
holds a monopoly on the truth, the ‘Guidelines for Approaching
this is an insight that could well Members of Other Faiths’): ‘Give
be written into the diary of some members of other faiths the
Christians. Anyway, we will have opportunity to freely express
to see the concrete encounters their sincerely held beliefs and
and have verified statements in convictions.
daily life!
Allow members of other faiths
The respect towards people to define themselves in their
of other faiths (mentioned in own language and own culture
Part Four) also includes the without imposing definitions upon
recognition that other faiths are them, thus avoiding comparing
such and not just shades of Krsna their practice with our ideals.’
consciousness, as was suggested This, in my understanding,
by the Rettershof talks (Christ, expresses a clear progress from
Krischto, Krsna). former positions.
Identifications of Christ with Moreover, there is a need to

Krsna, or other forms of clarify ISKCON’s position within
embracement, will not be Vedic and Hindu culture. The
accepted by (most) Christian paper stresses the Gaudiya
counterparts (certainly not by Vaisnava sampradaya tradition, a
the author of this article), and monotheistic one, and will have to
will have to give way to realistic update its arguments towards the
dialogues and exchanges on Advaita Vedanta.
various theological issues, which
will result in fruitful revelations It needs to clarify whether
of differences and commonalities. the previous polemic by Srila
Exchanges like these are possible, Prabhupada regarding Vedanta
as the Wiesbaden conference monism is still valid or not. In case
of January 1994 has shown. The there is still a critical line, the
decisive differences of the various first partner for ‘inter-religious
religious traditions need to be dialogue’ might be a Vedantic
named and affirmed. theologian. What kind of God do
36
we encounter in ISKCON? Isn’t In the encounter, it will always

Krsna consciousness very close to be a moving element to
Advaitic atman-brahman ideas? question each other as to how
These are questions that I will be far transparency, democratic
looking for in future encounters structures, the individual freedom
offered by Saunaka Rsi Dasa. of every single devotee, the right
to come and leave again etc. are
ISKCON stresses in its ‘Seven respected. This is a vice-versa
Purposes’ as well as in the demand, a challenge to the
Statement ‘the aim to cooperate Christian partner as well.
to the benefit of society at large’.
This aim can only be welcomed. It is part of every religious
Yet there are quite a few steps to identity to affirm its respective
be taken towards that purpose. faith and creed, often to the
extent of claiming absoluteness
The compatibility of social visions (not to be confused with
needs to be clarified, the degree monopoly).
to which ISKCON is prepared
to leave behind Indian social In encounters we will be
concepts such as varnasrama challenged to recognise our
ideas of a stratified society respective absoluteness claims.
will have to be the subject of Some may consider this a
dialogue. contradiction in itself. It is not.
It is the way, perhaps the only
Christian ethics basically accept reasonable way, religious people
the equal rights of all human meet. In Saunaka Rsi’s paper I see
beings and the right to self- a step towards acceptance of this
determination that are laid down way.
in the German constitution.
Dialogue with ISKCON in the The encounter shall be open for
context of a Western society will many clarifications. Still there
ask for an affirmation of these are sceptical voices claiming that
values (as a matter of fact, the ISKCON, like the famous Janus,
Indian constitution offers basically has two faces — the smiling face
the same ethical standards as in dialogues with their external
Western nations do!). partners, and the strange,
37
repressive face towards its own one of them — are longing for
members — preaching wine to an honest dialogue and honest
the dialoguing world and water to partners. The paper in question
their devotees. gives me hope that this is what
ISKCON wants too.
Those who support a constructive
encounter with ISKCON — I am
M I C H A E L I P G R AV E
I have to confess that my Lying behind the text there is
first reaction on reading this clearly the accumulated wisdom
document was a rather unworthy gained through a broad process
one: a feeling of envy. There is, as of consultation, a wisdom that
far as I am aware, no generally will continue to grow as ISKCON
agreed statement in the Christian members put into practice the
tradition corresponding to recommendations here, and
this document, but it would be further reflect on the patterns
enormously helpful if there were, of insight that emerge from their
for two reasons. encounters.
Firstly, ‘ISKCON in Relation to In other words, while this is an

People of Faith in God’ surely official statement of the Society,
does fulfil the objective, described it also seems to me to that it
by Saunaka Rsi Dasa, of ‘providing has the potential to function
clear principles, guidelines and very much as a living text, part
perspectives for relationships of a continuing process in which
with members of other faiths’. experience and reflection are
It does so as an authorised text, intertwined.
setting out a practically oriented
path for devotees to follow in This suggests to me a concern
their interfaith relations. with orthopraxis — a term
much used in modern Christian
38
theology — ‘right action’ in the People of Faith in God’ that I can

way we express our faith. recognise as convergent with my
own Christian understanding
A second reason for valuing this of religious plurality, and with
document so highly is that it the guidelines to which, as a
also grounds this orthopraxis Christian, I would aspire to in
in a serious orthodoxy, ‘right interfaith meeting and dialogue.
belief’ about the way in which Of course, there is always a
God may be apprehended in the danger here of making an easy
Vaisnava tradition. Over the last but misleading assumption:
few decades, there has been a namely, that words taken from
serious Christian effort to find an the Vaisnava tradition are being
adequate theological grounding used in the same way that they
for our practice of dialogue, would be in a Christian discourse.
yet Christian diversity and the
complexities of our history are We need to be aware, for
such that there is no agreed text example, that all of us fill out the
to which we could point. meaning of such expressions as
‘mission’, ‘spirituality’, ‘worship’
In fact, it is interesting to observe with references taken from our
that the most influential of all own religious paths.
Christian documents in this
regard is now more than 30 years Even more centrally important
old: The Second Vatican Council’s terms like ‘personal God’
declaration Nostra Aetate, calling or ‘religious faith’ may be
for Christian ‘discussion and interpreted by Christians and
collaboration with members of Vaisnavas in subtly different ways.
other religions’ was issued in 1965. Nevertheless, with these cautions
in mind, I am convinced from
Given then that this seems a reading this Vaisnava statement
valuable document for ISKCON that its theological vocabulary
to have produced from a has enough resonance with
Vaisnava perspective, how as a ours to enable a serious shared
Christian do I respond to what conversation.
I read here? Certainly, there is
much in ‘ISKCON in Relation to
39
I want to briefly trace, through understanding of personality in

the document’s four parts, some relation to a Trinitarian account
common concerns, as well as of God has always been a matter
some outstanding questions. of some debate. Christian
spirituality, which emphasises
Part One: the love of God, therefore, would
seem to fall into the ‘recognising
The actual statement on ‘Relating
and respecting’ group.
with People of Faith in God’,
underlines the centrality for In this sense, we could say that
ISKCON of ‘love of a Supreme Christians are closer to Vaisnavas
personal God’, and on the basis than to followers of non-theistic
of this extends a generous paths. At the same time, most
recognition and respect for ‘other Christians would also want to
theistic traditions’ where that love affirm respect for Buddhists,
is to be found. non-theistic Hindus, and other
religiously committed people
At the same time, there is an
who do not share a theistic
acknowledgement of other
perspective.
religious paths and of the
contributions of all people What we seem to be facing here
of good will. I was interested is the difficult question of how to
here to think further about the emphasise our closeness to some
finely crafted language in which patterns of spirituality without
the statement describes three devaluing others. This challenge
successive levels of response: also faced the Fathers of the
‘recognising and respecting’ Vatican Council; Nostra Aetate
(theistic ways), ‘respecting addressed this through implying
the spiritual worth’ (of non- a series of concentric circles
theistic religious paths) and — from the outside in: (1) the
‘valuing as beneficial to society’ community of all humanity, with
(humanitarian initiatives). a certain religious sense; (2) ‘the
Christianity is one of the religions which are found in more
faith traditions where God advanced civilisations’ (Hinduism
is recognised and adored as and Buddhism are singled out
personal, though the precise by name); (3) Islam; (4) Judaism.
40
Something like this concentric with difficulty, to respect the

schema is quite common among integrity of other faith traditions
Christians today; yet I have and to safeguard the principle
doubts about its applicability. of religious freedom for all. Still
today, Vaisnava and Christian
I think more in terms of a Venn believers, in different ways and in
diagram, where a series of circles different countries, have stories to
have different areas of overlap. tell of freedoms denied.
Christianity and Buddhism, for
example, seem doctrinally to be From those experiences,
as far apart as is imaginable; yet perhaps we can together affirm
the inter-monastic encounter of wholeheartedly the value of
Christian and Buddhist religions that freedom which is implicitly
is one of the liveliest areas of commended in this statement.
interfaith dialogue today.
But our relating with faithful
Whatever approach we adopt, people of other ways also needs
it is surely significant that the to join up in some way with the
underlying issues for Christians core affirmations and activities of
and Vaisnavas are so similar. our own faith.
Equally, the attitudes of respect,
understanding, humility and In this connection I was very
cooperation, which the statement interested to read the next two
commends, are those that parts of the text, dealing with
Christians today would want to dialogue in the contexts of
endorse. mission and of theology.
It has been no easy position Part Two:

for the churches to reach this
‘ISKCON in Dialogue and Mission’,
position. In the past, the zeal
will certainly resonate for any
of many for the truth of the
Christian who has been involved
Christian message easily slid, by
in the many discussions around
means of the dangerous doctrine
the same subject within the
that ‘error has no rights’, into a
churches.
rigorous intolerance of religious
difference. We have had to learn,
41
Vaisnavas and Christians share I personally do not think that

a deep-seated instinct for this is entirely a matter of regret;
mission, which is both spiritually confusion and fluidity are often
required by the very core visions signs of life, and certainly the
of our respective faiths and mission-dialogue debate is
also historically written into the very lively within the Christian
development of our respective community at present.
communities.
It has been suggested that
The contents of those visions one sharp way of posing the
are quite distinct, and so are underlying theological issue
the patterns of our missionary for Christians is to ask us the
development, yet both traditions question: ‘Do you think that
face the same challenge of the existence of a continuing
relating a missionary imperative diversity of religions is according
with a commitment to dialogue. to the will of God?’ As I read this
second part of ISKCON’s text,
The churches have not come to it implies to me that Vaisnavas
any kind of consensus on how to would probably want to answer
meet this challenge. This situation that question in the affirmative. I
is not helped by the characteristic notice, for example, the quotation
Christian habit of different people from Srila Prabhupada’s 1969
using the same words to mean lecture:
different things, and different
words to mean the same thing. Everyone should follow
the particular traditions or
‘Evangelism’, ‘evangelisation, sampradaya, the regulative
‘mission’, ‘witness’, ‘conversion, principles of your own religion.
‘proselytisation’, and so on, This is required as much as many
are all important terms in the political parties.
debate, but Christians find
it extraordinarily difficult to This is certainly a position that
agree even on their respective would closely describe the
meanings, let alone on how they attitude that many Christians
should be correlated. would take in an ecumenical
context with respect to the
42
existence of different Christian owe much of their inspiration

denominations. to Christian values in the broad
sense of that term. Yet the
The number prepared to adopt a fundamental religious motivation
similarly pluralist approach in a of ‘establishing a God-conscious
multi-faith context is smaller. ethos in our modern world’ seems
to me close to the Christian
However, even those in the
project of working towards the
churches who do not share
realisation of the ‘Kingdom of
this statement’s attitude to
God’. Insofar as other traditions
other faiths will have to take
share similar motivations, the
seriously another dimension
idea of a ‘shared mission’ among
which is present here: the sense
our faiths is surely one that
of a shared mission to be jointly
deserves further exploration, in
owned by the faith communities
dialogue with wider society.
in addressing society.
Part Three:
In the ISKCON tradition, as
represented in this text by provides a theological basis
references to Srila Prabhupada for dialogue in two related
and to Bhaktivinoda Thakura, ways: through pointing to the
this mission is seen in quite fundamental categories by which
confrontational terms as facing Vaisnava theology interprets
the ‘enemy’ of atheism, of the reality of religion (or, more
growing influence in a ‘Godless properly, of sanatana-dharma,
civilisation’. which is explicitly distinguished
from ‘any sectarian process
In relating specifically to western
of religion’); and through
culture, the churches of Europe
outlining the progressive stages
and North America have generally
in the development of Vaisnava
taken a more nuanced approach,
spirituality which enable
recognising not only the
dialogical participation on the
increasingly secularised character
part of the devotee.
of the official structures of
society, but also the persistence It is more difficult to draw
of attitudes and aspirations which obvious parallels with Christian
43
thought here, precisely because More than tracing parallels in

the ISKCON text so successfully thought between our two faiths,
provides this double anchorage though, the challenge which this
of interfaith involvement within part of the ISKCON text presents
the distinctive grounding of to us as Christians is to formulate
the Vaisnava vision of ultimate a way of grounding our interfaith
reality. This reality is expressed involvement firmly in the central
in terms rather different from affirmations which our Christian
those of Christian theology and faith wants to make about God.
spirituality. Even so, as I read
these words quoted from Srila If we do not achieve that, there
Prabhupada’s commentary on is the real, ever-present danger
Rupa Gosvami’s Upadesamrta: of a dissociation between, on
one hand, the language we use
In all parts of the world, however in our confessional gathering,
downtrodden human society sacramental worship and intimate
may be, there is some system prayer, and, on the other, the
of religion ... . When a religious language we use in our encounter,
system develops and turns into dialogue and cooperation with
love of God, it is successful ... people from other faith traditions.
I found myself calling to mind the So I read ISKCON in Relation

words ascribed to St Paul when he to People of Faith in God as an
addressed the Athenians on the exemplar of the integration of
hill of Areopagus: interfaith involvement with a
committed exploration of the
God allotted the times of their central affirmations of one’s own
existence and the boundaries faith.
of the places where they would
live to all the nations, so that What might be the starting-point
they would search for God and for Christians seeking to find, in
perhaps grope for him and find their own core-faith resources,
him — though indeed he is not far the grounds for a generous and
from each one of us. For in him we confident engagement with
live and move and have our being. religious plurality?
(Acts 17.26–27)
44
It is interesting to observe that its readers practical ‘Principles

much of the energy in Christian and Guidelines for Approaching
theology today springs from a People with Faith in God’.
rediscovery of the centrality in Although these are drawn
doctrine and spirituality of the up specifically with Vaisnava
idea of God as a Trinity — Father, devotees in mind, there is much in
Son and Spirit, three personal both ‘principles’ and ‘guidelines’
realities eternally distinguished which would be equally useful for
but also united in a web of Christians or people of any other
mutual love and service. Like faith — this section constitutes
Vaisnava accounts of sanatana- in effect a code of etiquette for
dharma as ‘Krsna consciousness personal behaviour in interfaith
or pure love of God’, a Trinitarian relations.
approach involves an essentially
relational understanding of Particularly important is the
ultimate reality; as such, it could emphasis that ‘approaching
be well suited to making sense people with faith in God’ is
both of multi-faith plurality and first and foremost a venture
of interfaith encounter. in interpersonal relationships,
and therefore basic attitudes of
The recent report of the honesty, under standing, trust,
Church of England’s Doctrine humility and common sense are
Commission, The Mystery of indispensable.
Salvation (1995), certainly thought
so. In words that map out a The penultimate guideline advises
major programme for Christian devotees as follows:
theologians, it affirmed that:
You will meet fundamentalist
The distinctive understanding religionists and atheistic scholars.
of God as Trinity should be at Offer them due respect and move
the centre of any inter faith on. Sincere dialogue on spiritual
reflection. matters will not be possible with
them.
Part Four:
The situation envisaged here
of the ISKCON document offers is of course that of interfaith
45
encounter. However, the reality, closed they are in their attitudes

in the Christian case at least, is to others.
that ‘fundamentalist religionists’
are to be met within our own To encourage openness
communities also. I cannot say in interfaith relations, our
whether this is a pattern of communities must themselves be
behaviour to be encountered models of dialogue in their intra-
within ISKCON also, but I suspect faith structuring.
that most religious groups
That is to say, we need to be
number among their adherents
engaged as Christians, not only
those who are suspicious, hesitant
with Vaisnavas, but also with our
or downright hostile towards
fellow Christians, especially those
any idea of sharing openly with
who find the idea of another faith
people from another tradition.
threatening or offensive.
It may not in fact be very
In fact, having in mind the
helpful to bracket such people
possibilities of a ‘shared mission’
under the general category of
outlined in Part Two, it is possible
‘fundamentalists’.
to say that Christians (or
That term originated in a Vaisnavas, or people of any faith)
Christian movement reaffirming are involved in three simultaneous
what were seen to be dialogical processes, each of
‘fundamentals’ of the faith, felt which can be identified by a
to be threatened by a sceptical preposition: We are in primary
attitude; but people in any faith dialogue with people of other
tradition will rightly object to faith traditions; supporting
any suggestion that they should that dialogue within our own
take lightly matters that they faith community is a dialogue
regard as being of fundamental about other faiths; growing
importance to their beliefs. from the primary dialogue is a
dialogue alongside other faith
The significant problem, in any communities addressed to wider
case, is not how liberal or how society.
conservative people are in their
theology, but how open or how ‘ISKCON in Relation to People
46
of Faith in God’ is undoubtedly dialogue about approaches to

a very useful resource for the other faith communities.
primary dialogue of Vaisnavas
with Christians (and people The document encourages
of other faiths). It would be us to take more seriously the
interesting to know to what possibilities of a shared approach
extent its reception within ISKCON to wider society as Vaisnavas and
generates an intra-Vaisnava Christians alongside people of
other faith traditions.
F E L I X A . M AC H A D O
Ven. Saunaka Rsi Dasa, Director with various Hindu religious

of the Oxford Centre for Vaisnava traditions an important aspect
and Hindu Studies, has published of her mission it has, so far, not
a document, ‘ISKCON in Relation entered into any direct, formal
to People of Faith in God’, inviting dialogue with ISKCON. In recent
people from various religious years, several ISKCON members
traditions to respond to it. have made sporadic visits to
the PCID (Pontifical Council for
Representing the Catholic Interreligious Dialogue) and the
Tradition and committed to staff have always received them
promoting respectful and friendly in a friendly spirit. The result
relations with people of different of these informal but friendly
faiths, I wish to share how the meetings has been positive.
Catholic Church understands
its dialogue with other religious I am struck by the title of the
traditions. document, namely, ISKCON in
Relation to People of Faith in God.
I would like to state here
that although the Catholic The first point in Part 1 of the
Church considers its relations document clearly states that
47
ISKCON considers love of a continues, like a sacrament, to

supreme personal God to be communicate this reve la tion in
the highest form of religious history. Consequently, because
expression, and recognises and of their search for the divine
respects this expression in other mystery, religious traditions,
theistic traditions: particularly those that explicitly
acknowledge his existence, hold
In ISKCON we consider love of a special place in the Church’s
a Supreme personal God to be relations. In this context I would
the highest form of religious like to quote St. Paul’s dialogue
expression, and we recognise and with a group of people belonging
respect this expression in other to another religious tradition that
theistic traditions. acknowledged the existence of
God. Paul said: ‘Men of Athens,
We respect the spiritual worth of
I have seen for myself how
paths of genuine self-realisation
extremely scrupulous you are in
and search for the Absolute
all religious matters, because, as
Truth in which the concept of a
I strolled round looking at your
personal Deity is not explicit.
sacred monuments, I noticed
among other things an altar
Other communities and
inscribed: To An Unknown God. In
organisations advocating
fact, the unknown God you revere
humanitarian, ethical and moral
is the one I proclaim to you.’
standards are also valued as
being beneficial to society. (Part
Since the God who made the
1, 1)
world and everything in it is
Himself Lord of heaven and earth,
Christianity is essentially a
He does not make His home in
religion founded on faith in
shrines made by human hands.
God. The divine mystery, fully
re -vealed in the person of Jesus
Nor is He in need of anything,
Christ, is central to the Christian
that He should be served by
faith.
human hands; on the contrary,
it is He who gives everything
The Church, which is also
— including life and breath —
part of that divine revelation,
to everyone. From one single
48
principle He not only created the for and belief in the existence
whole human race so that they of God by people of different
could occupy the entire earth, but religious traditions as the
He decreed the times and limits principal motive for the Church’s
of their habitation. He did this so dialogue with them:
that they might seek the deity
and, by feeling their way towards
Him, succeed in finding Him.
Throughout history even to
Indeed, He is not far from any of
the present day there is found
us, since it is in Him that we live
among different peoples a certain
and move and exist. As some of
awareness of a hidden power,
your own writers have said: We
which lies behind the course of
are all His children.
nature and the events of human
Since we are the children of God, life.
we have no excuse for thinking
At times there is present even a
that the deity looks like anything
recognition of a supreme being,
in gold, silver or stone that has
or still more of a Father. Such an
been carved and designed by
awareness and such a recognition
man. (Acts of the Apostles, 17:23–9,
instil the lives of these peoples
The New Jerusalem Bible)
with a profound religious sense.
Through its document, Nostra Religions bound up with cultural
Aetate, the Catholic Church advancement have struggled to
launched an official call ‘in our reply to these same questions
times’ to all its faithful to enter with more refined concepts and in
into positive relations with people more highly developed language.
of different religions.
Thus in Hinduism men
It was promulgated in Rome in contemplate the divine mystery
1962–5, during the Second Vatican and express it through an unspent
Council, a decisive and major fruitfulness of myths and through
event in the life of the Church, as searching philosophical inquiry.
an official teaching concerning They seek release from the
relations with other religions. anguish of our condition, through
Nostra Aetate makes the search ascetical practices or deep
49
meditation or a loving, trusting its members and people of other

flight toward God. (NA, 2) faiths as an opportunity to listen
to others, to develop mutual
However, I wish to make it clear understanding and mutual trust,
that ‘ ... belief in (God) is the and to share our commitment
easiest and, at the same time, and faith with others, while
the most difficult starting point respecting their commitment to
in Hindu-Christian dialogue. It is their own faith. (Part 1, 2)
the easiest starting point because
Hinduism is saturated with a Part 2:
rich and profound reflection
on the existence, nature and of the ISKCON document speaks
the presence of God; Hinduism about this when it states that:
speaks of the practice to reach
... diversity is accepted, but
God in innumerable ways. But
not to the exclusion of unity.
the question of God is also the
Religions do not have to become
most difficult starting point for
homogenous or merge together,
dialogue with Hinduism because
but they can develop respectful
of its ambivalent, syncretistic and
and practical relationships with
absorbing nature.’ (F. Machado,
one another.
Pro Dialogo, 93, 1996/3)
The same document further

The second point in Part 1 of
states:
the ISKCON document speaks
about a basic principle which is
... we need to encourage one
important in the dynamics of
another to be faithful to the
interreligious dialogue; namely,
principles of our own traditions.
a certain openness towards
the dialogue partner while at In its commitment to and practice
the same time the obligation of interreligious dialogue, the
to uncompromisingly hold on Church has considered, on the
to one’s own essential religious one hand, adherence to one’s
identity and respect that of the own religious identity and, on the
other: other hand, a trustful openness to
other religious traditions, as two
ISKCON views dialogue between
50
important elements. beautifully expressed in one of

the documents from the Pontifical
To be rooted in one’s own Council for Interreligious
faith means, first of all, an Dialogue, which states:
uncompromising obedience to
God as believed in faithfulness That they may be able to
to one’s own religious tradition. give this witness to Christ
It means to be familiar with the fruitfully, (Christians) ought to
essential precepts, doctrines, be joined to the people of their
teachings, duties, etc. of one’s time by esteem and love, and
own religious tradition. It also acknowledge themselves to be
means to be committed to the members of the group of people
duties and responsibilities that among whom they live ... . They
are consequences of belonging ought to know well the religious
to a particular religious tradition. and cultural traditions of others,
In short, it means to enter into happy to discover and ready to
dialogue with the integrity of his respect the seeds of the Word
or her own faith. which are hidden in them ...
Dialogue begins, grows As Christ himself... so also His

authentically and bears fruits, disciples should know the people
despite difficulties, when it among whom they live and
stands on the solid foundation of should establish contact with
mutual trust between partners. them, to learn by patient and
If fear of the other is the enemy sincere dialogue what treasurers
of dialogue then lack of trust a bountiful God has distributed
should be said to be at the root of among the nations of the earth.
fear. Trust inspires and cultivates At the same time, let them try to
eagerness to know the other, not illuminate these treasurers with
superficially but in depth; trust their Saviour. (The Attitude of the
helps overcome fear of hurting Church Towards the Followers of
the other. Other Religions, Vatican, 1984, n.
27)
This obligation, with a
double dimension concerning The third point of Part 1 of the
interreligious dialogue, is ISKCON document merits careful
51
response on the part of the God has fully revealed Himself

Catholic Church: and given Himself to mankind by
sending us His beloved Son, Jesus
ISKCON recognises that no one Christ, and by giving the Holy
religion holds a monopoly on the Spirit.
truth, the revelation of God or our
relationship with God. (Part 1, 3) However, the Church considers
dialogue with other religions
indispensable because the
Catholic Church acknowledges
The Catholic Church firmly
that the fullness of truth
believes that, created in the
received in Jesus Christ does not
‘image of God’, human beings
give individual Christians the
have the possibility of knowing
guarantee that they have grasped
God. Only in God will they find
the truth fully. The Church
the truth and happiness they
admonishes the Catholic faithful
never stop searching for.
to remain open to truth:
The Catholic Church further

In the last analysis truth is not a
holds that in many ways,
thing we possess, but a person by
throughout history down to the
whom we must allow ourselves to
present day, human beings have
be possessed. This is an unending
given expression to their quest
process. While keeping their
for God in their religious beliefs
identity intact, Christians must be
and behaviour: in their prayers,
prepared to learn and to receive
sacrifices, rituals, meditations
from and through others the
and so forth.
positive values of their traditions
... Through dialogue they (must
However, the Catholic Church’s
allow) the understanding of
self-understanding is also formed
their own faith to be purified.
by her unshakeable faith that
(‘Dialogue and Proclamation,
there is another order of knowing
Reflections and Orientations on
God, which one cannot possibly
Interreligious Dialogue and the
arrive at by one’s own powers:
Proclamation of the Gospel of
the order of divine revelation.
Jesus Christ’, P.C.I.D. Bulletin, 77,
Through an utterly free decision,
1991)
52
Christian understanding of the ISKCON document:

truth, which is defined as the
revelation of God in Jesus Christ, ISKCON’s members are
must not become an occasion for encouraged to be respectful
Christians to be self-complacent, to people of faith from other
righteous and judgemental of traditions and to see the need
others. The official teaching of for people of different faiths to
the Catholic Church states: work together for the benefit of
society as a whole and for the
Truth, however, is to be sought in glorification of God. (Part 1, 4)
a manner proper to the dignity of
the human person and his social Catholics are encouraged to work
nature. with people of different religious
traditions to confront together
The inquiry is to be free, carried the problems of the world and for
on with the aid of teaching or goals of a humanitarian, social,
instruction, communication and economic, or political nature
dialogue. In the course of these, which are directed towards the
men explain to one another the liberation and advancement of
truth they have discovered or mankind.
claim to have discovered in order
to help one another in their The most outstanding and
search for the truth. Moreover, concrete example of this form of
as truth is discovered, it is by dialogue is found in the coming
personal assent that men are to together of different religious
adhere to it. (The Second Vatican leaders in Assisi in 1986, at the
Council, Dignitatis Humanae, n. 4) invitation of Pope John Paul II, to
pray for peace in the world.
The Catholic Church proposes
different forms of dialogue so The clarion call in the 1950s of the
that all may have the possi bi founder of ISKCON to the leaders
lity of promoting it according to of various religions, in the midst
his or her ability. Among these of the growing indifference to the
forms, dialogue of collaboration religious nature of the human
is mentioned. This corresponds to person, not to sit idly and silently
the fourth point of Part 1 of the watch the rapid growth of a
53
Godless civilisation, merits our In the fifth point in Part 4 of the

serious consideration. document, ISKCON proposes that
each individual develop his or her
Notwithstanding the points of relationship with the Supreme
convergence between different Lord:
religions, it must also be said
that religions also essentially ISKCON affirms the responsibility
differ in their fundamental of each individual to develop
beliefs, doctrines and manner of his or her relationship with the
living. Consequently, there are Supreme Lord. (Part 4, 5)
different ways of understanding
the divine mystery, distinct ways According to the Christian
of approaching it, characteristic tradition, God reveals Himself
ways of conceiving and expressing as the Father of all in His only
beliefs, definite ways of begotten Son, Jesus Christ. As
responding to moral and ethical the third person of the Blessed
questions, etc. Trinity, the mystery of divine
love, the Holy Spirit, inspires and
These questions need to be enables each individual to relate
reflected upon by experts and to God the Father by associating
specialists. Yet, in the pluralistic in a mysterious way through the
world of today, all believers face passion, death and resurrection
the same existential problems. of Jesus Christ.
Thus dialogue of collaboration
becomes a necessity. Thus, every individual has
the possibility of accepting
The Catholic Church encourages this relationship with God,
its faithful throughout the world the Supreme Lord. What is
to seek collaboration among to be emphasised here is the
various religions to address such characteristic of the Christian
problems as war, violence, moral faith, namely, it is not so much
decline, crime, intoxi cation, the initiative of the human person
poverty and hunger, social to develop a personal relationship
instability and environmental with the Supreme Lord as simply
degradation. to go on accepting, through an
act of faith, the initiative of God
54
in the course of his or her life. of the sadhana for growing into
a personal relationship with the
Of course, far from being inert, Supreme Lord.
uninvolved and passive, every
person is called to responsibly We find the essence of this
inculcate this relationship Christian teaching in the first
through God’s grace, which is letter of St. John. He says: My
constant and unfailing. dear friends, let us love one
another, since love is from God
But there is another dimension and everyone who loves is a child
to this relationship, namely that of God and knows God. Whoever
love of God cannot be separated fails to love does not know God,
from the love of one’s neighbour. because God is love.
According to the Christian
tradition they go together This is the revelation of God’s love
inseparably like two wings of a for us, that God sent His only Son
bird. into the world that we might have
life through Him. Love consists in
One grows simultaneously in this: it is not we who loved God,
one’s relationship with God and but God loved and sent His Son
one’s neighbour. In other words, to expiate our sins... Let us love,
the whole of religious experience then, because He first loved us.
cannot be reduced to just a (The First Letter of John, 4:7–10, 19)
personal relationship between an
individual and the Supreme Lord. For Christians, dialogue means
all positive and constructive
One cannot claim to love God interreligious relations with
while hating his brother or sister. individuals and communities of
This is why caritas or agape other faiths.
(unselfish love) has been the
constitutive dimension of the Enterprise of dialogue must be
Christian faith. Commitment carried out in obedience to truth
to bring, not just better life, but and respect for freedom.
fullness of life, to every person,
particularly the poor and the Through their dialogue with
downtrodden, is an intrinsic part other religious tra -ditions and
55
their adherents, Christians The Catholic Church has high

wish to understand themselves esteem for Hinduism, the family
better, to get to know others of religions in which a reflection
justly and fairly, to dispel fears of that truth which enlightens all
and misunderstandings, to be men is found. All the traditions of
influenced, inspired and enriched Hinduism (sampradayas) manifest
mutually with their partners in the quest of the human person
dialogue and to accept the new for the Absolute Truth.
self-understanding which may
emerge as a consequence of This quest instils the lives of
dialogue. For Christians, dialogue Hindus with a profound religious
is a sacred act be -cause ‘by sense.
dialogue we let God be present
This is what Pope John Paul II
in our midst; for as we open
publicly declared to the Hindus: ‘I
ourselves in dialogue to one
hold in esteem your concern for
another, we also open ourselves
inner peace and for the peace of
to God.’ (Pope John Paul II,
the world, based not on purely
Madras, 1986) Respect, tolerance,
mechanistic or materialistic
mutual understanding, good
political considerations but on
behaviour, etc., form part of one’s
self-purification, unselfish love
spirituality of dialogue.
and sympathy for all.’ (Address at
The guidelines for approaching Los Angeles, 16 September 1987)
members of other faiths in the
Christians need to know this
ISKCON document are a fine
complex tradition well. Hinduism
summary of what the Catholic
as such has no identity. The most
tradition has been proposing
appropriate approach to this
and communicating through the
tradition is to know the particular
official teaching of the Church
sampradaya, such as Gaudiya
(through the Pope and the
Vaisnava — a monotheistic
Bishops) in our times.
tradition within Hinduism.
I wish to conclude by presenting
Given the well-organised
some challenges that are
structure of the Catholic
generally faced by Chris tians
Church, its members wish to
in their dialogue with Hindus.
56
find a credible, suitable and by most Hindus. This fact makes

representative dialogue partner in it easy for a Christian to enter
Hinduism. into dialogue with Hindus.
However, dialogue also becomes
There are devout and practising difficult and appears to have
individual Hindus who are not reached a dead end for Christians
necessarily part of any institution, when Jesus Christ is seen by
organisation or community. It is Hindus only as one of the many
important to enter into dialogue manifestations (avataras) of the
with these rather than wait for a Absolute Mystery; because, for
representative of an institution or the Christian there is no other
an organisation or a community. Saviour outside the person of
Hindus in dialogue with Christians Jesus Christ.
must also realise that the mys
-tery of God, revealed in Jesus The Church accepts that people
Christ, and the living community in other religions could be saved
of the Church are distinct but in and through their respective
inseparable. religious traditions; however, that
salvation is never independent of
Of course, the Church is not Jesus Christ.
merely the sum total of all
Christians, neither is it a The Catholic Church teaches that
purely human institution. As a all religions, as far as they uphold
transcendental mystery, the truth, holiness and goodness,
Church is the living ‘Body of are related to the mystery
Christ’ (The First Letter of Paul to of Jesus Christ. This is why
the Church at Corinth, 12:12–30). Christian theologians speak of
Thus every individual Christian is ‘participatory’ ways rather than
at the same time his or her entire ‘parallel’ ways of salvation, which
community. In other words, every are always related to the mystery
individual’s essential identity is of Jesus Christ, the Saviour of all.
the Church.
Based on the revelation of God in
According to the particular history, Christianity gives history
nature of Hinduism, Jesus Christ a paramount im -portance:
is accepted, loved and revered
57
Christianity has its starting- Tertio Adve niente, n. 6)

point in the incarnation of the
Word. Here, it is not simply a A Christian enters into dialogue
case of man seeking God, but with people of different religious
of God who comes in Person to traditions because he or she
speak to man of Himself and to is aware that the action of
show him the path by which He Christ and his Spirit is already
may be reached... The Incarnate mysteriously present in all who
Word is thus the fulfilment live sincerely according to their
of the yearning present in all religious convictions.
the religions of mankind: this
fulfilment is brought about by
God Himself and transcends all
human expectations. (John Paul II,
B R I A N P E A RC E
As in previous issues, the ISKCON Faith in God’, which sets out the
Communications Journal for June Society’s first official statement
1999 contains a number of most on its relationship with those of
interesting articles which show other faiths.
how the movement is tackling in
an open and determined way the I am not qualified to comment
challenges which have to be faced on the theological exposition
in ISKCON’s future development that it offers as the basis for the
both internally and in its external guidelines it puts forward but I
relationships. In view of my found this part of the document
involvement in interfaith work, I both helpful and illuminating.
was particularly interested in the
It will, I am sure, help to
article by Saunaka Rsi Dasa on
encourage others to have
‘ISKCON in Relation to People of
58
confidence in their dialogue with personal views which are not in

the movement. accord with the majority view
within their community.
It is welcome that the prologue
to the document refers to the The ISKCON statement rightly
need to be aware of the different recognises that if we are to build
strands within a religious a better society together then
tradition as ancient and as wide there is a need to build wide
as Hinduism. ‘coalitions’ of people of moral
purpose and integrity who hold
These observations apply not key values in common, even if
only to the Hindu tradition but they look to different sources
to other major world faiths as for these. It is very encouraging
well. We always need to bear that the statement encourages
in mind that in dialogue we are ISKCON members to think in these
meeting people — and people broad-ranging terms.
come from a particular part of
their tradition and speak out of The distinction the document
their personal experience of it. We draws between seeking
do not dialogue with conceptual ‘conversion’ and ‘spiritual
categories or concepts — even if development’, in encounters with
we often spend our time together those who do not follow the same
discussing them! path, is a valuable one.
People may meet in dialogue as Again, it is a distinction that can

‘representatives’ of a tradition. usefully be considered by those
They may be authorised to speak in other religious traditions. The
on behalf of their communities, notion of mutual challenge and
but more often the hope will the need to listen to one another
be that they can articulate the in the hope of mutual enrichment
positions which ‘most’ members is central to the document.
of their community would
take. It is always important, for I was delighted to find in the text
the benefit of their dialogue a number of echoes of the Inter
partners, for individuals to make Faith Network’s own document
it clear when they are expressing on ‘Building Good Relations on
59
People of Different Faiths and It would be encouraging if these

Beliefs’. I hope that other religious confirmed, as I believe that
communities and groups will they would, that there is much
produce their own statements of common ground between us on
this kind. what characterises appropriate
and fruitful encounters between
people of different faiths.
JAC Q U E L I N E TA B I C K
‘For from the rising of the sun holds the monopoly on the truth,
even to the going down of the the revelation of God or our
same My Name is great among relationship with God.’
the nations and in every place
offerings are presented to My It seems that there are three
Name, even pure obligations, different views that religious
for My Name is great among the people might hold of other faiths.
nations, says the Lord of Hosts.’
The first view, presented in
So wrote the prophet Malachi ‘ISKCON in Relation to People of
around 2,500 years ago, Faith in God’ as the position of the
expressing the Biblical Jewish neophyte, is one of ‘exclusivism
understanding, adopted by many and fanaticism’.
modern Jews, that there are
There are many Jews, sadly
many valid paths to communion
locked into this position, who
with the One God that we have
regard other faiths as inferior
each chosen to worship in our
or idolatrous and therefore
own particular way.
religious abominations. Mind
So it was with deep, spiritual you, they often also regard their
delight that I read in the ISKCON fellow Jews, who inhabit the
Declaration that ‘no one religion more liberal wing of our faith,
60
in the same, if not even crueller, has something special, unique

negative way! One eminent and valuable to offer.
Reform rabbi was described by
a leading Orthodox rabbi as a So the third view seems ‘truest’
‘destroyer of the Faith’. to experience. To understand that
there are truths to be found in
Then there is the relativist view, other religions, and many values
held by many in the modern and practices that can help you
world, of ‘pick your own’ religions. with your own faith questions,
but to accept that, just as you
This includes those who believe believe that your religion is best
that it does not matter which for you, so others have the right
religious path you follow, to believe that their religion is
provided it helps you lead a best for them.
good ethical life with a spiritual
dimension, and also those who To me the image is one of a
pick the bits they like from wheel. We live on the hub, God
different faiths and follow a is at the centre, there are many
mixture of their own choosing. spokes leading to that centre and
usually, the best spoke is the one
The relativist approach may that starts near you!
sound good, but I suspect that
few truly religious people feel it Here comes the nub, the question
applies to their own faith. of conversion. Judaism, some
2,000 years ago, went through a
If all paths are equally valid for conversionary period, and found
all then why teach about and that mass conversion was not
encourage others to follow one helpful. In the intervening period,
particular path? conversion to Judaism was a
dangerous business. (In Christian
It is very hard to be enthusiastic
medieval Europe those converting
about such a relativist system
to Judaism were often liable to
of beliefs or to have any success
execution, as was the rabbi who
in transmitting this to the next
helped, and the community was
generation. The answer must be
liable to expulsion.
that you feel the path you are on
61
This did not tend to encourage So I am afraid that the early

the community to be open to activities of the Hare Krishna
such things!) In the modern world, movement have led to a great
the orthodox Jewish community is deal of suspicion in the Jewish
still very suspicious of those who community, and this may take
wish to join us, but small numbers some time to dissipate.
do, every year. However, we do
not go out seeking converts, that True dialogue can only take
is not part of our culture. We place among those who have
believe that good people of all no conversionary agenda, and
faiths will have a place in ‘The those who are secure in their
World to Come’ and therefore own faiths. I note with relief and
we do not feel any religious need delight that this is recognised in
to pursue a proactive role in your declaration.
conversions.
God is so great. One of the
On the other hand, we are a Hebrew names for God is Ayn
tiny group. We have not yet Sof, ‘Without End’. How can any
made up the numbers lost in religion imply that we know all
the Holocaust. In Great Britain, there is to know, that we have
we number about 200,000 souls. the one true path. We must
Any attempts made to convert acknowledge that there are
our young and vulnerable are different paths that suit and/
therefore met with dismay. or challenge different people or
cultures.
And, with the appalling level of
Jewish education in this country, Let us thoroughly explore our
and because of the open nature own particular faiths and then
of the society in which we live, in friendship and respect, we can
there are many young Jews who learn much from each other.
are attracted to the religions of
the East, unaware that they could
find almost everything they seek
within their own rich heritage, if
only they knew where to go.
62
H A N S U C KO
While representatives of all This document will help not

world religions participate in only ISKCON members, it will
interreligious dialogue, there also help those outside ISKCON
do seem to be more Christian to relinquish prejudices and
statements about the value stereotypes about the Hare
of dialogue than there are Krishna movement.
Buddhist, Hindu, Muslim or Jewish
pronouncements. It is a document that recognises
and respects other theistic
Perhaps Christians, more than traditions and that clearly
others, need to espouse dialogue states that ‘no one religion
as a way of relating to people of holds a monopoly on the truth,
other faiths. Be that as it may, the revelation of God or our
there is a need to also assess relationship with God’.
within other religious traditions
the value of interfaith dialogue It calls upon its followers to
as the preferred way of relating reconsider their life in mission,
to people of other faiths in our stating that it is ‘inappropriate
world today. and unbecoming ... to try and
attract people to the worship
It is therefore with a sense of of the Supreme by denigrating,
curiosity that I discovered that misrepresenting or humiliating
the International Society for members of other faith
Krishna Consciousness (ISKCON) communities.’
has recently developed a
document that addresses the ISKCON does not have a mission
question of relations to people of to proselytise members of other
other faiths. faiths. In an age of dialogue, one
often comes across a tendency
The document is prefaced with to harmonise all religions,
a request to ISKCON members disregarding actual differences
to ‘accept a more global between our religious traditions.
responsibility’. There is always, in every multi-
63
faith gathering, someone looking In this document, I read that

for every possibility to affirm that ‘diversity is accepted, that
we are all the same, all mean the religions do not have to become
same, all say the same, that we homogenous or merge together,
are all on the same path leading but develop respectful and
to Rome. This may sound like a practical relationships with one
pleasant way of providing space another’.
for everyone, but actually reflects
a fear of religious diversity. I am inspired by this document. It
is a challenge to many in my own
By streamlining our religious constituency.
differences, we may arrive at a
super religion of universal love, I wish followers of ISKCON many
global friendliness and cosmic opportunities to walk with this
consciousness modelled for document as a vade mecum in
the 21st century, but it will be a a world of religious plurality,
religion similar to a blend of ice respecting the other as other in
cream and jelly: easy to swallow, his or her God-given dignity.
but of no substance.
64
OT H E R A RT I C L E S
K E N N E T H C R AC K N E L L
ISKCON and Interfaith Dialogue
The International Society Far from it. The Society has, in a

for Krishna Consciousness relatively short period of time,
(hereafter ISKCON, or the acquired a very respectable
Society) is increasingly putting amount of practical experience
other communities of faith in in interfaith dialogue, and the
its debt because of its recent new guidelines most certainly
contributions to the theory reflect ISKCON’s energetic and
and the practice of interfaith wholehearted engagement in this
dialogue. At the theoretical level field. As a Christian observer of
it has recently published its ISKCON’s life and development,
guidelines statement, ‘ISKCON and as a frequent participant
in Relation to People of Faith in in the dialogues, I want to pay
God’, and is currently engaged in tribute to all who have been
soliciting responses to these. involved in this activity.
The Society’s scholarly periodical, It was, of course, not always so,

the ISKCON Communications and I therefore use the phrase
Journal, Vol.7, No 2, carries ‘relatively short period of time’
eight important commentaries advisedly. Only a decade ago,
from members of other faith the devotee overseeing ISKCON’s
communities, each of which is a inter-religious relationships
contribution to further theorising was lamenting the paucity
about the nature of interfaith of opportunity for genuine
dialogue. But the production of encounters between Christians
‘guidelines on dialogue’ is not the and his community.
beginning of dialogue.
65
He mentioned particularly the at best as a ‘New Religious

lack of officially sponsored Movement’ (hereafter NRM)
interfaith conferences and and at worst a ‘cult.’ This latter
symposia, pointing to the absence term, still, alas, in use among
of any official exchanges of the uninformed, carries with it
monastic personnel, the lack notions of brainwashing, forcible
of co-operative humanitarian detention, bizarre belief systems,
ventures, and the absence of joint and megalomaniac leadership,
declarations on the moral and and gave rise to the sinister
political issues of the day. activities of the self-styled ‘de-
programmers.’
‘There have been, to be sure,’ he
wrote, ‘critiques, assessments, The anti-cult groups for a short
constructive and non- time gained the ears of politicians
constructive criticisms, reactions, and, both in Europe and the
condemnations and testimonials, United States, considerable
but little serious, patient, face- efforts were made to limit, if not
to-face, soul-to-soul dialogue.’ to proscribe altogether, NRMs
(Gelberg, pp 138–9, p.155) of whatever kind. Unhappily the
mission of ISKCON’s founder, A.C.
The reasons for this state of Bhaktivedanta Swami Prabhupada
affairs from the Christian side are (1896–1977), to the West coincided
complex and varied. Perhaps the exactly with the outburst of
most obvious is the suspicion with anti-cult activity in the 1960s
which ISKCON was treated in the and 1970s, and the new devotees,
earliest years of its existence. dressed in their Indian costumes,
attracted an inordinate amount
Notwithstanding a long and
of pejorative attention. Dialogue
honourable historical pedigree
with ISKCON could not happen
as part, generically, of the great
until this particular climate
Indian bhakti movement, and,
changed.
specifically, as a Vaisnavite
tradition tracing its roots to This happened in or about the
the Bengali religious reformer years 1984 to 1986. From the
Caitanya Mahaprabhu European point of view, 1984
(1486–1534), ISKCON was seen signalled a sea change in the way
66
in which ISKCON was viewed. In Christ of the USA, assisted by

that year the anti-cult movement many brilliant academic students
overreached itself by persuading of religion, both Protestant and
an obscure British member of Roman Catholic.
the European Parliament in
Strasbourg to instigate a series of Thus the time was right for the
proposals which would control World Council of Churches,
all new religious movements, together with the Lutheran World
opening them up to inspection by Federation, to hold a major
religious health authorities and consultation on New Religious
limiting their freedom to make Movements in Amsterdam in 1986.
converts. This gathering committed itself
to the proposition that dialogue
Unfortunately these ‘Cottrell has no limits. NRMs were as much
proposals’ would also have to be seen as dialogue partners
had the effect of infringing the as the venerable ancient faiths of
liberties of all older religious the world.
movements like the Churches,
and would have been in direct One result of this struggle
violation of the articles on to deal justly with followers
religious liberty of the Universal of NRMs on the part of the
Declaration of Human Rights and Christian establishment in the
of the European Convention on mid 1980s, was that many of
Human Rights. National Councils us became welcome invitees
of Churches throughout Western to the headquarters of these
Europe were appalled and movements.
protested strongly.
So it was that I made my first
The Strasbourg Parliament visits to Bhaktivedanta Manor,
retreated from the brink of and a few months later to the
making a serious misjudgement. ISKCON centres in Ireland. For
Similar concerns were being felt me, this meant a discovery of the
by people in the USA and again deep spiritual life of the devotees,
the leadership of the ‘anti-cult’ of their practical ecological
movement fell to staff members concerns, and of the ability of
of the National Churches of the Krsna message to transform
67
former drug addicts and even For them this was the school most
people who had been caught up truly representative of Indian
on either side of Ireland’s culture philosophy and therefore the one
of violence. I remember, too, with which Christianity had most
sharing in an encounter between to reckon with.
devotees and members of a
nearby Cistercian monastery, and To be sure these scholars were
their mutual discovery of each well aware of the existence of
other’s traditions. devotional and theistic traditions
within Hinduism.
But I was not alone in these
experiences, and at this time Yet a certain intellectual distaste
a series of scholarly and seems to have crept into their
unprejudiced books and articles description of the bhakti paths.
appeared, correcting the one- On the protestant side, the
sided propaganda of the anti-cult early twentieth century Scottish
movement. Presbyterian missionary to India,
Nichol McNichol, seems to have
Yet there was one other major set the tone for this, describing
obstacle to be overcome Krsna worship as ‘incurably
before Christians could throw idolatrous’, as ‘sensuous’ and as
themselves wholeheartedly ‘lacking a content of revelation.’
into dialogue with Gaudiya (McNichol).
Vaisnavas. This lies in the history
of Christian-Hindu relations This judgement was reinforced by
in general. Both Catholic and the leading missiologist of that
Protestant scholars of Indian period, Hendrik Kraemer, who
religions have preferred to asserted that the bhakti versions
acknowledge the monistic or of Hinduism were ‘exclusively
non-dualistic school of Sankara, individualistic and essentially
known as Advaita Vedanta, as the eudaimonistic’ (Kraemer, p. 160).
essence or highest development In similar vein, leading Catholic
of Hinduism. writers have described bhakti
as being a mere preparation
for the ‘higher’, more universal
Hinduism of Advaita. Henri Le
68
Saux (Abhishiktananda) and salvation that is ‘offered to all

Bede Griffiths were widely and to the “poor in spirit” in
perceived as seeking to reconcile particular.’ This salvation, he
Advaitic thought with Christian wrote, ‘comes not by mystic
spirituality. experience, by the loss of
personality in the impersonal
But there was always a paradox primal cause of all being, but by
in this position, for such writers bhakti, that is by surrender in
often felt that Advaita needed simple, trusting appropriation of
the corrective of ‘personalist’ the “grace” of the “Lord” and in
understanding of both God and love to Him.’
the human soul.
This salvation is the free gift of
Thus Bede Griffiths once wrote grace and is given through ‘the
that: ‘Christians have to show the saving might of the Lord.’ Otto
Hindu in the light of our faith, declared that in ‘this Indian
that in the ultimate experience bhakti-religion there is presented,
of God, the absolute being, the without a doubt, a real, saving
world and the soul are not lost, God, believed, received and —
nor is the personal being of can we doubt it? — experienced.’
God absorbed in the impersonal (Otto, pp. 16, 18, 21). Otto’s
Godhead.’ (Griffiths, p. 173). scholarly perceptions were those
Griffiths writes here as though of the Methodist missionary and
he had never heard of Ramanuja, early dialogue pioneer, E. Stanley
Vaisnavaism’s outstanding Jones, who recorded the words of
theologian. a Bengali goswami at one of his
round table conferences in the
Other students of India and
1920s: ‘I believe in Sri Caitanya.
indeed Christian missionaries
I practise both bhajana... and
and their converts in India, knew
kirtana... I feel that God is very
better, and I cite first the work of
near me.
the German Protestant theologian
Rudolph Otto. I have this experience almost
every time I have kirtana in the
He wrote in 1930 of India’s religion
morning. The name of Hari gives
of grace, which affirmed a
happiness.’ (Jones, pp 30–1).
69
Bishop A. J. Appasamy, an Indian Could this not even be a new

church leader in the 1920s, wrote kairos, or turning point, in the
of the bhaktas ‘who speak of God, long and chequered history of
adore His goodness, worship Him Christian-Hindu relations?
with bowed heads and clasped
hands as seeking in all possible It will be no surprise to learn that
ways to establish a relation with my own answers to these far from
Him which will grow into a mystic rhetorical questions are positive.
union.’ I offer the following eight reasons
why Christians should rejoice to
Appasamy believed that only see this day.
such people could appreciate the
inner spirit of Christianity and 1. The willingness of our
the inner spirit of India’s religious partners:
thought. (Appasamy, pp 2, 21).
It is striking how much material
It seems that it took nearly sixty written in the 1980s, and even
years for most of us to wake before, by ISKCON devotees
up to the implications of such demonstrates a yearning to
sentiments. Could it really be that contribute towards mutual
our best partners in Christian- understanding of Christians and
Hindu dialogue are those of the Vaisnavas.
bhakti traditions?
We may note two important
Could we not, from our and scholarly articles from this
Christian point of view, deem time. In 1986 Kenneth Rose asked
it as providential that Srila ‘Has ISKCON Anything to Offer
Prabhupada so brilliantly Christianity Theologically?’
preached among Westerners? (ISKCON Review 2, 1986).
Might we not say that God has
Though at that time no longer
through this man’s teaching,
a member of the Society, Rose
raised up a new generation
affirmed that Christians can find
of interpreters of bhakti
a tradition, ‘no less vivid and
devotionalism?
profound than Christianity, in
which an Absolute providence
70
is experienced in a variety of to the Catholic Church through

personal relationships.’ Dialogue this dialogue, and we shall take
with this tradition might persuade up some of his points shortly. He
Christians to lay aside ‘the proud equally forthrightly laid out some
and false claim of having, along answers to the question ‘What’s in
with Judaism, the only historical it for ISKCON?’
and scriptural relationship with
God.’ If we were to do that, The benefits to ISKCON, he
perhaps we might be better able suggested, were four-fold.
to contribute towards a world ISKCON members would be
theology of God’s universal enabled to confront religious
redemption. pluralism; would learn from the
Catholic Church’s broad history;
Similarly Stephen J. Gelberg, would receive constructive
writing as Subhananda Dasa, criticism, and, overall, the
was moved to write ‘An Invitation dialogue would serve as a
to Dialogue’ directed to the ‘reminder to take deeply to the
Catholic Church in 1986 (‘The contemplative side of religious
Catholic Church and the Hare life.’
Krsna Movement: an Invitation to
Dialogue’). Since Rose and Gelberg’s
responses, the ISKCON
This was a response to an official Communications Journal has
‘Vatican Report on Sects, Cults published many personal
and New Religious Movements’, testimonies of devotees who are
in which this sentence appears: excited by the notion of interfaith
‘There is generally little or no dialogue, especially with
possibility of dialogue with Christians.
the sects.’ Subhananda Dasa
marshalled all his considerable I take but two examples. Ranchor
rhetorical skill to refute such a Dasa reflected in 1993 that it was
view as it might be applied to sad that ISKCON had gained a
ISKCON. reputation in many circles for
being a ‘type of fundamentalist
He particularly wished to stress organisation, always on the
the benefits that might come lookout for converts and
71
self-advancement.’ ‘I do not all the members of the Christian

believe,’ he wrote, ‘that this is churches present’, and indeed
what Prabhupada wanted of some expressed not a little
us. Nor do I believe it is what amazement at the ‘lack of false
we ourselves originally chose. ego’ in these participants.
Many devotees, like me, came to
Krsna consciousness because it They expressed gratitude
embodied the universal principle for the ‘real willingness to
of Love of God in a way which understand’ the Vaisnava
embraced, not excluded, other philosophy. According to this
religions.’ (Ranchor Dasa, 1993). report, several devotees said
Like many others in ISKCON, that they had discovered a real
Ranchor Dasa is a former Roman increase in ‘respect, appreciation,
Catholic, but sees himself not and esteem’ for Christians
as converted away from Roman and Christianity, calling the
Catholicism, but rather sees conference time ‘essential and
himself as having built on his extremely productive work.’
original faith.
As a result of this groundswell of
The Christian church remains concern on the part of devotees,
for him a holy place ‘where I the ISKCON Interfaith Commission
intuitively feel at home.’ For him, was formed in 1995. We know
as for many others, the dialogue that we do indeed have willing
is internal as well as external, and partners for the dialogue.
it is a joy to speak about Jesus
2. The accumulating experience
and Krsna in the same discourse.
of Christian-Vaisnava dialogue:
Other devotees have come rather
When the first initiatives on the
more slowly to their commitment
part of ISKCON were received
to dialogue, especially those of
by members of the Christian
Jewish or secularist backgrounds.
community in the mid 1990s there
A report from one of the earliest was a ready response.
residential interfaith conference
Thus the very first of a now
records Vaisnavas as being moved
considerable series of residential
by the ‘openness and humility of
72
meetings, which was held in theologians, Catholic and

Wales in January 1996, drew a Protestant, devoted a weekend to
distinguished group of Christian speaking with Vaisnava scholars
participants: church leaders, and other devotees about ‘The
university teachers, interfaith Destiny of the Soul.’ In April 1998,
experts, clergy and laypeople, a similar group of nine devotees
all exceedingly busy people, to and nine Christians met for the
discuss ‘The Nature of the Self.’ first time in Potomac, Maryland,
Why was this so easily achieved? this time focusing upon ‘The
Everlasting Soul.’
As I wrote at that time, it had
dawned on all of us that the In September 1999, a new group
scholars and sages of ISKCON from the Detroit area met with
were highly trained and the theme ‘The Millennium and
immensely acute exponents of Beyond: Christian and Vaisnava
Gaudiya Vaisnavism, so much Perspectives.’
so that they could represent the
highest form of that philosophy In each case a momentum has
extraordinarily well to their fellow been created which has led to
Westerners. further engagements. In the
Boston area a group of lay people
We were to have the opportunity (rather than scholars) is carrying
to discuss with these men and the dialogue.
women ideas and concepts with
which we were more or less The Maryland group has met
familiar through our reading each year since 1998, and its
and study. We were eager to rapporteur has commented,
learn from those who embodied ‘There is something to be said for
these teachings in their life and continuity in a dialogue group;
practice. this session seemed to build upon
the mutual trust and affection of
This pattern has now been previous years.
repeated on many different
occasions in the United States. In There was rich personal sharing
September 1996, in East Freeport, as well as fruitful intellectual
Massachusetts, nine Christian investigations: not only learning
73
about or from one another but We turn now to explore why

learning with, as well.’ (Trapnell) heads and hearts have been so
united, and the reason for such
It appears that we have found a richness and complexity.
formula that works. In every case
there has been the warm, open- 3. A community of learners and
hearted hospitality of ISKCON teachers:
devotees as the hosts (necessarily
so, since only they could prepare However paradoxical it may seem
their delicious Vedic food). to some, Christians and Vaisnavas
draw very close to one another
In every case there have been because of their sense of mission.
excellent scholarly presentations. At the heart of each faith is a
I may mention the names of Keith sense that it bears good news for
Ward, Klaus Klostermaier, Peter everyone. We are all preachers
Phan, and John Saliba on the with a Saviour to commend. It is
Christian side, and Tamal Krsna this devotion and commitment
Goswami and Ravindra Svarupa that we recognise in one another.
Dasa on the Vaisnava side, to give
some indication of the quality of At the same time, each of our
this input. But the main ingredient theologies recognises that God
has always been the readiness of has come to other men and
all participants to listen and to women in different modes and
share their spirituality and their forms. In Christianity, we look to
worship. the teaching of God’s universal
wisdom, and speak of Spirit or
Michael Barnes once commented Logos Christologies.
of his experience of this dialogue
that, ‘it was one of those rare The sense that Christ will have
occasions when head and heart spoken within other religious
seemed somehow to be united’, traditions is increasingly common
and his fellow Jesuit Francis among us. In any case, we are
Clooney speaks elsewhere of the called to be obedient to the Holy
Massachusetts meeting in 1996 as Spirit who is Lord of all things.
‘a rich and complex event.’
74
Only through the Holy Spirit are now coming to understand its
people led to God. We are not in vocation to enable Westerners
control of conversions! For their to understand Indian philosophy
part, Gaudiya Vaisnavas teach and spirituality. Since the ISKCON
that all souls are created by and devotees are for the most part
are eternally related to Lord Westerners themselves, they have
Krsna, regardless of religious or a unique opportunity to ensure a
cultural orientations. true understanding of Vaisnavism
in the West. For our part, we
We have learnt that conversion must open up all doors so that as
in Vaisnava tradition depends on many Christians as possible take
the assumption that Krsna, not advantage of such opportunities
the missionary devotee, is Isvara, of learning.
the controller. Such teachings give
space for others to be themselves In this, Christians not need to
and indeed Gaudiya Vaisnavism be fearful that it would be just
in its Indian context has always a one-way process. The ISKCON
recognised religious diversity as guidelines make it clear that they,
normal and healthy. too, feel they have much to learn
about Christian life and practice.
Furthermore, though some
Indians do define Hinduism as But it is not only the guidelines
a religion of birth, Vaisnava that make this plain. It is the
tradition has almost always had devotees’ already well proven
a more universalistic outlook, receptiveness to their Christian
welcoming non-Indians and non- guests. Julius Lipner, for example,
Hindus into its fold for hundreds reports on a visit to Radhadesh,
of years. In these ways, Gaudiya the ISKCON centre in Belgium,
Vaisnava teachings support for a communications seminar
dialogue and cooperation with in which he describes a ‘genuine
other religious traditions. openness’:
But we Christians may also I was taken in friendly trust and I

recognise a new factor, namely rejoiced in that honour. I was free
that ISKCON is the first global to go where I wished, to converse
Vaisnava movement, which is just with whomsoever I desired, to say
75
whatever I wanted ... the devotees How central to Vaisnava

themselves seemed to shake off philosophy is reincarnation?
all constraints, as if realising the
significance of the opportunity. In Can reincarnation never be on
a communications seminar, it was the Christian agenda and can
vital to communicate, to reach Vaisnavas do without it on their
out to one another, to grasp the agenda?
moment and to shape the future.’
What do we mean by eternity?
(Lipner, p. 22)
Will all souls be liberated, or is

Julius Lipner demonstrated his
it possible that some souls never
own ability to speak his mind as
gain liberation?
he challenged the Society to face
the problems of the status and
What happens at the
role of female devotees, and to
resurrection?
consider the place of children in
the Movement. But we who have What is the relationship between,
taken part in formal dialogue and nature of the body, the soul,
sessions have also sensed a and the subtle body?
willingness to be challenged not
just about practice but also about What is the distinction between
belief. the subtle body and the ‘I’ we
identify with?
4. A dialogue into mutual
theological challenge: What is it that remains and
experiences things after the
The consultations in Wales, in liberation?
Massachusetts, in Maryland, and
in Detroit, have all demonstrated What is the kingdom of God?
this openness.
Is there an end of time or is time
Here, as one example of readiness cyclical?
to reconsider apparently
entrenched positions is a listing of Does the ‘new heaven/new earth’
questions thrown up by the Welsh encompass a corporate liberation
weekend: or is it purely individual?
76
How does the concept of

reincarnation and spiritual
For a record of the conferences see
equality fit in with our Gavin de Costa, (Wales, Journal of
observation of the caste system? Contemporary Religion, 11 (3) 1996, pp.
72–8),
If we consider that the soul is not Francis Clooney (Massachusetts, ISKCON

separate from the body, do we Communications Journal, Vol.4, No.2,
December 1996);
not lose out on a socio-political
dimension in our dealings with Justin Trapnell (Maryland, ISKCON
Communications Journal, Vol.6, No.1, June
others? Does that view not
1998); Gerald Carney (Maryland II, ISKCON
make us anthropocentric? Does Communications Journal, Vol.7, No.2,
it not impact upon ecological December 1999),
implications of stewardship? Extended comments by Klaus Klostermaier

in his paper ‘The Destiny of the Soul:
How do Vaisnavas speak of death
to others?
5. A mutual stimulus to
What sort of bedside language
dedication in worship and
would we use in comforting a
spirituality:
dying person?
Intense interest in each other’s
What is our pastoral approach to
forms of worship and spirituality
death? Is that different if we were
has also marked the recent
counselling a child or old person?
Christian-Vaisnava dialogues.
(Cracknell, p. 80) That such
Indeed it has repeatedly been
questions were raised indicates
demonstrated on both sides of the
an unusual level of trust. That
Atlantic that theological dialogue
such questions, and many others,
cannot proceed fruitfully without
remain on the agenda offers a
the participants also drawing
serious programme for both our
on the communal and personal
communities well into the future.
religious resources of their
traditions. Gavin de Costa puts
this well in his commentary on
the dialogue conference in Wales:
‘I was particularly struck by the
77
way in which European ISKCON Such experiences truly enable

devotees were bound together Christians and Vaisnavas to speak
in their liturgical celebration. heart to heart and remind both
Whether in Sanskrit or Bengali, traditions of the importance of
they knew their songs of devotion the contemplative side of spiritual
and chanting, and danced for life.
Krsna in a beautiful and moving
fashion,’ and later reflects that As Stephen Gelberg wrote some
he had learnt much in theory and years ago, ‘For devotees in a
practice that ‘commends a less highly activistic missionary
paper-giving orientation to such organisation like ISKCON, the
gatherings.’ active, “busy” side of institutional
life can come to overshadow (and
The opportunity to see each in some cases almost eliminate)
other at prayer and play makes the interior and contemplative
for a wholeness of our encounter. aspect of spiritual life without
Francis Clooney also notes the which external activity becomes
profound drawing together in the unreflective, mechanical and self-
dialogue community when we centred.’
turn together to God in worship.
His record of the Boston meeting He thought then that the
notes how all participants systematically introspective and
‘seemed to thrill to God’s grace contemplative life, such as that
running through us when we found in Catholic monasteries,
prayed and sang together the could act to remind devotees
Christian verse: of the critical necessity of
devotional reflection and prayer
When we’ve been there ten in the life of Krsna consciousness.
thousand years, We Christians, too, are no less
likely to fall into an over-active
Bright shining as the sun, busy-ness.
We’ve no less days to sing God’s

praise
Than when we’d first begun.’
78
6. Dialogue for the sake of the societies, and we have shared in

world: our dialogues a sense that we
need each other as we challenge
One significant result of the the West’s prevailing values.
Christian-Vaisnava dialogue is Klaus Klostermaier points to
the recognition (sometimes to some of the findings of the first
the surprise of both parties) of a Massachusetts meeting when he
common concern for this world. writes:
To be sure, neither of us would Both Vaisnavas and Christians

have a sense of evangelistic have to rethink their traditional
mission if we were not profoundly teachings on the background
moved by the lost soul of of contemporary psychology
humanity. Jesus expressed and neuro-science, and have to
concern for the ‘sheep without a restate their metaphysics in a
shepherd’ and Srila Prabhupada contemporary idiom.
and the sampradaya (or religious
tradition) he represents is They must recognise the
profoundly compassionate to all historico-cultural conditioning
those men and women who have of traditional teaching without
no sense of God and the joy that giving up the timeless insights
brings. expressed in them. Vaisnavism
was always perceived to be close
The atheistic materialism of the to Christianity in its theology
West needs to be challenged at and its ritual practices. It may
all levels. This was the message, be possible to find a common
too, of the Vaisnava-acarya language to speak about the
Bhaktivinoda Thakura (1836–1914), soul and its destiny that could
who taught that the enemy of religiously inspire late-20th-
Vaisnavism is not other religious century women and men.
tradition, but atheism. Here (Klostermaier, p. 83).
Christians and Vaisnavas can
draw very close.
Christian Christian Perspectives (ISKCON
But we realise it is no easy task Communications Journal, Vol.4, No.2,
to restore faith in God to Western December 1996).
79
Now that the century has listening and mutuality, this

turned, it seems the urgency may become that “we talk” with
is even greater. We have a new “you.”’ (Smith, pp. 31–58) At that
millennium before us. We may point dialogue partners are
profoundly hope that the new saying to each other ‘this what
initiative in Oxford, England will we have seen of the truth, this is
take us more deeply into new what God has done for us; tell us
thinking for the sake of the world. what you have seen, what God
has done for you.’ It appears that
7. A dialogue towards a world ‘we Christians’ and ‘we Vaisnavas’
theology: have undoubtedly attained this
stage.
This is the year of the death of
Wilfred Cantwell Smith (b.1916), But there is one further stage to
one of the great Christian thinkers move towards. In Smith’s terms,
about interfaith relationships. it is when ‘we all’ are talking with
In a seminal paper about the each other about ‘us’, and when
study of comparative religion we are able to formulate the
written as long ago as 1959, Smith beginning of a theology which
described the traditional form of talks about the same Lord’s
Western Scholarship as being ‘an dealings with all his servants, the
impersonal presentation of an same parent dealing with all his
“it.”’ or her children throughout world
history.
But then came a great
innovation, what he called the Perhaps religious people in
‘personalization of the faiths, general are far from being able as
so that we find a discussion of a yet to construct a world theology.
“they.”’ ‘Presently,’ he continues, But if such a theology were ever
‘the observer becomes personally to come into being certainly those
involved, so that the situation Christians and Vaisnavas who
is one of a “we” talking about a have drawn close to each other,
“they.” will be among the great catalysts
of a radical change in humanity’s
The next step is a dialogue when
understanding of itself in the next
“we” talk to “you.” If there is
millennium.
80
When that day comes, we will Dialogue is about friendship, the

rejoice to see how God has highest human aspiration, as the
been dealing with the whole of mid-twentieth century British
humanity. philosopher John Macmurray
wrote: ‘All meaningful knowledge
8. For the sake of friendship — is in order to action, and all
dialogue as an absolute value: meaningful action is in order to
friendship.’ (Macmurray) Both
We have tried to list some of the
communities have sensed this,
reasons for engaging in inter-
rightly so, for the theology
religious dialogue. We have
on both sides sees love as the
seen among its benefits the
essential attribute of God.
dissipation of religious narrow-
mindedness, the breaking down of Thus the ISKCON author and
insularity, and the destruction of teacher, Ranchor Dasa, entitled
xenophobia. his presentation to an Interfaith
Conference at Bhaktivedanta
We have emphasised that the
Manor in 1994 ‘Searching for the
increased understanding of
Dearest Friend’, and he movingly
another religious tradition must in
portrays the relationship with
itself lead to the development of
God in this terminology (Ranchor
a more introspective and critical
Dasa, 1994).
approach to one’s own faith
and a deepening of one’s own Christians remember the words
spirituality. of Jesus, as recorded in St John’s
Gospel, ‘Henceforth I call you
We have stressed, too, that
not servants, for a servant does
dialogue heightens the awareness
not know what his lord does, but
of, and appreciation for, God’s
I have called you friends, for all
universal saving grace. Yet there
things that I have heard of my
is one last thing to be said. It is
Father I have made known to you.’
this: that interfaith dialogue has
(John 15.14).
its absolute value, and should be
engaged in for its own sake. If Christians are friends of Jesus,
it follows that we are friends
of all people. Devotees speak
81
in the same language and the ‘a league of devotees.’ (Ranchor

‘Principles’ of the new ISKCON Dasa, 1993) It is, for many of us,
guidelines are explicit, in that a sign and a wonder of the new
the friends of Krsna are honest, era of inter-religious relationships
truthful, respectful and tolerant that deep and true friendships
in personal relationships: ‘We can have been formed between
live without the philosophy, the Vaisnavas and Christians.
ritual and the institution, but we May this new century see this
cannot live without our loving and friendship grow and increase.
serving relationship with Krsna
and His devotees.’
The Oxford Centre for Vaisnava and Hindu
By extension this, as Ranchor Studies. An independent academy for
the study of Hinduism and Vaisnavism at
Dasa makes plain in a second
Oxford University.
article, means friendship with
followers of other ways and paths
in what Srila Prabhupada called
82
BIBLIOGRAPHY
Appasamy, Aiyadurai Jesudasen. Christianity as Bhakti Marga; A Study in the Mysticism

of the Johannine Writings. London: Macmillan, 1927.
Cracknell, Kenneth. ‘The Nature of the Self, A Vaisnava-Christian Conference’ in ISKCON

Communications Journal, Vol.4, No.1, June 1996.
Gelberg, Steven J. ‘Krsna and Christ: ISKCON’s Enceinte with Christianity in America,’ in
Hindu-Christian Dialogue: Perspectives and Encounters. Ed. Harold Coward. Maryknoll,
New York: Orbis, 1989.
Griffiths, Bede. Christ in India. Toronto: Templegate, 1984.
Jones, E. Stanley. Christ at the Round Table. London: Hodder and Stoughton, 1928.
Klostermaier, Klaus. ‘The Destiny of the Soul, A Vaisnava-Christian Conference’ in ISKCON

Communications Journal, Vol.4, No.2, December 1996.
Kraemer, Hendrik. The Christian Message in a Non-Christian World. London: Published

for the International Missionary Council by the Edinburgh House Press, 1938.
Lipner, Julius. ‘ISKCON at the Crossroads?’ in ISKCON Communications Journal, Vol.2,

No.1, January 1994.
Macmurray, John. ‘Persons in Relations’ in Volume Two of Persons in Relation : the 1954
Gifford Lectures. London: Faber and Faber, 1961.
McNichol, Nichol. Indian Theism from the Vedic to the Muhammadan Period. OUP, Ox-
ford: 1915.
Ranchor Dasa. ‘A League of Devotees: My Search for Universal Religion’ in ISKCON Com-
munications Journal, Vol.1, No.2, July 1993.
Ranchor Dasa. ‘Searching for the Dearest Friend’ in ISKCON Communications Journal,
Vol.2, No.2, July 1994.
Rudolf, Otto. India’s Religion of Grace and Christianity Compared and Contrasted. Lon-
don: Student Christian Movement Press, 1930.
Smith, Wilfred Cantwell. in Comparative Religion: Whither and Why? The History of
Religions: Essays in Methodology. Ed. Mircea Eliade and Joseph M. Kitagawa. Chicago:
University of Chicago Press, 1959.
Trapnell, Judson. Personal letter to the author. April 2000.
83
A B O U T T H E C O N T R I B U TO R S
S AU N A K A R S I DA S A
Saunaka Rsi Dasa is the Director of the Oxford
Centre for Vaishnava and Hindu Studies,
founded in 1997. The Centre is committed to the
study of Vaisnava and Hindu culture, religion,
languages and literature, philosophy, history
and society in all periods and in all parts of
the world. Saunaka Rsi has been a member
of ISKCON since 1979 and presently serves the
society as an executive member of ISKCON’s
Communications and Educational Development
Ministries.
He is the Editor of the ISKCON Communications

Journal, ISKCON’s scholarly journal of dialogue
and discussion. He is personally committed to
inter-religious and theological dialogue and is
presently the convenor of ISKCON’s Interfaith
Commission and Chairman of Ireland’s only
interfaith initiative, the Northern Ireland
Inter faith Forum, based in Belfast. Saunaka is
married to Kesava Dasi.
84
JOHN BORELLI
John Borelli (Ph.D. Fordham University)
directs Inter-religious Relations and assists
with ecumenical affairs for the (US) National
Conference of Catholic Bishops (NCCB).
A Consultant to the Vatican’s Pontifical Council

for Interreligious Dialogue, he is also an advisor
to Monastic Interreligious Dialogue and the
Catholic University of America Institute for
Interreligious Study and Dialogue. He is a
member of the International Buddhist–Christian
Theological Encounter Group and is on the
Executive Council of the US chapter of the
World Council for Religion and Peace.
John staffs four NCCB dialogues with Muslims

and serves on the Anglican-Roman Catholic
Consultation in the United States.
His articles, presentations and reports have

been published in Vatican II: The Continuing
Agenda (Sacred Heart University Press), New
Theology Review, Mid Stream, Ecumenical
Trends, Origins and Faith Alive (Catholic
News Service), The Living Light (USCC), Bud
dhist–Christian Studies, Pro Dialogo (Pontifical
Council for Interreligious Dialogue), and Ecu
menism. With John Erickson he has co-edited
The Quest for Unity: Orthodox and Catholics in
Dialogue (St. Vladimir’s Seminary Press/USCC,
1996), and he edited Handbook for Interreligious
Dialogue (Silvert Burdett & Ginn, 1990).
85
M A RC U S B R AY B RO O K E
Marcus Braybrooke is the vicar of three
villages near Oxford. He is Joint-President of
the World Congress of Faiths and a Trustee
of the International Interfaith Centre. His
books include: Pilgrimage of Hope; Faith and
Interfaith in a Global Age; The Explorer’s Guide
to Christianity; A Wider Vision; he is editor with
Peggy Morgan of Testing the Global Ethic; and
with Jean Potter All in Good Faith.
K E N N E T H C R AC K N E L L
Kenneth Cracknell is currently Distinguished
Professor-in-Residence at the Brite Divinity
School, Texas Christian University, Fort Worth,
USA where he teaches theology and interfaith
relations. Previously he taught in Cambridge,
England, for seven years, after heading up
the work of the British Council of Churches
in interfaith relations from 1978–88. He is
the author of Towards a New Relationship:
Christians and People of Other Faith, and
Justice, Courtesy and Love: Theologians and
Missionaries Encountering World Religions 1846-
1914.
86
G AV I N D’C O STA
Gavin D’Costa is Senior Lecturer in Theology,
in the Department of Theology & Religious
Studies, University of Bristol. He has written:
Theology and Religious Pluralism, and edited
Christian Uniqueness Reconsidered, and the
forthcoming: The Trinity and the Meeting of
Religions (Orbis, New York, 2000). He is on the
Catholic Bishops Advisory Committee for Other
Faiths and was visiting McCarthy Professor at
the Gregorian University, Rome (1998) where he
taught on Christian attitudes to other religions.
He is married and has two children.
ULRICH DEHN
Ulrich Dehn is a Protestant theologian. He spent
eight years at a Christian institute in Tokyo
and is currently employed as head of Non-
Christian Religions at the Protestant Institute
for World Views and Religions in Berlin. He is
also a lecturer at Humboldt University. He has
published books on the historical dimension
of Japanese Buddhism and Buddhist–Christian
encounters. He is married and has two children.
87
H A N S U C KO
Hans Ucko was born in Sweden and is an ordained
minister of the Church of Sweden. He earned a
Ph.D., in Asian contextual theologies and the Jewish
tradition, from the Senate of Serampore University
(India) in 1999. He was involved in inter-religious
dialogue on behalf of the Swedish Church, particularly
that between members of the Christian and Jewish
faith, from 1977 to 1989. He has also acted as the
Church of Sweden’s Secretary for Christian institutions
in East Asia. He has written and edited three books:
Common Roots — New Horizons (1994); People of
God, Peoples of God — A Jewish–Christian Dialogue
in Asia (1995); and The Jubilee Challenge — Utopia or
Possibility (1997). He has also written numerous articles
in several languages. He now lives in Nyon, near
Geneva, and is married with three children.
F E L I X M AC H A D O
Felix Machado was appointed by the Pope as
undersecretary at the Pontifical Council for Inter-
religious Dialogue. A Ph.D. at Fordham University
in New York, his doctoral research was on the
Jnaneshvari, a commentary on the Bhagavad-gita
by Sant Jnaneshvar, a thirteenth century Bhakti Saint
from Maharastra. He has written over one-hundred
articles in various reviews in English, Marathi, Italian
and French and is a part-time lecturer in two different
universities in Rome. He completed his studies in
Bombay University, Bombay Diocesan Seminary,
Catholic Faculty in Lyons, Maryknoll School of
Theology, New York and Fordham Unversity, New York.
He was born and raised in Vasai (near Mumbai), India.
88
B R I A N P E A RC E
Brian Pearce served in the UK Civil Service from
1959–84; During 1984–86, he helped to establish
the Inter Faith Network for the UK of which he
has been Director since 1987. The Network links
over 85 member organisations with an interest
in building good relations between Britain’s
different faith communities.
R A B B I JAC Q U E L I N E TA B I C K
Rabbi Jacqueline Tabick, of North West Surrey
Synagogue in Weybridge, UK, is Vice Chair of
the World Congress of Faiths. She is married
to a rabbi and they are blessed with three
children. She has contributed articles to many
teaching and Jewish magazines and is a regular
on the UK television programme ‘Pause for
Thought’.
M I C H A E L I P G R AV E
Michael Ipgrave is Secretary of the Churches’
Commission for Interfaith Relations, the
ecumenical commission which co-ordinates
the interreligious work of Churches Together
in Britain and Ireland. He is also Adviser on
Interfaith Relations to the Archbishops’ Council
of the Church of England. He is an Anglican
priest, and lives in Leicester with his wife Julia
and three sons.
89
International Society for Krishna Consciousness

Founder Acharya His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada
90

Iskcon Interfaith Booklet

Загружено:

Сведения о документе

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

Iskcon Interfaith Booklet

Загружено:

Авторское право:

Доступные форматы

ISKCON in Relation to People of Faith in God

ISKCON in Relation to People of Faith in God�����������������������������������������������

John Borelli, National Conference of Catholic Bishops, USA���������������������

Marcus Braybrooke, Joint-President of the World Congress of Faiths�����

Gavin D’Costa, Senior Lecturer in Theology, in the Department of

Michael Ipgrave, Secretary of the Churches’ Commission for Interfaith

Felix A. Machado, Pontifical Council for Interreligious Dialogue, Rome�

Brian Pearce, Director, Inter Faith Network, UK�������������������������������������������

Jacqueline Tabick, Vice Chair, World Congress of Faiths����������������������������

Hans Ucko, World Council of Churches���������������������������������������������������������

ISKCON and Interfaith Dialogue����������������������������������������������������������������������

Kenneth Cracknell, Distinguished Professor-in-Residence at the Brite

About the Contributors�������������������������������������������������������������������������������������

This document serves as the first official statement by the

ISKCON in Relation to People of Faith in God (contd...)

The process of development life, leads a life of faith. In this

For ISKCON this statement ISKCON belongs to the

1. In ISKCON we consider love of a Supreme personal God to be

We respect the spiritual worth of paths of genuine self-

2. ISKCON views dialogue between its members and people of

3. ISKCON recognises that no one religion holds a monopoly on the

4. ISKCON’s members are encouraged to be respectful to people

5. ISKCON affirms the responsibility of each individual to develop

When A.C. Bhaktivedanta Swami Prabhupada (1896–1977), the founder

In pursuance of this aim, members of the Hare Krsna movement value

We further value qualities such as humility, tolerance, compassion,

We recognise the institution of the family to be an essential element

We understand that many

Srila Prabhupada’s mission

Historically, members of our and no nation or society can live

In the 1950s Srila Prabhupada

a faith of your own. But no good Thus, diversity is accepted, but

Through dialogue, people of

Together they can then engage

In common with many followers of Vedantic tradition,

Sanatana-dharma does not refer to any sectarian process of

Vaisnavas regard Krsna consciousness, or sanatana-dharma, as

In all parts of the world, however downtrodden human society

Vaisnavism therefore recognises the inherent spirituality of all

The Lord consistently recognises and maintains His relationship

Caitanya Mahaprabhu left only eight written

One who thinks himself lower than the

This verse leaves no doubt about progressive stages in the

devotee15 and cannot be effective necessary for sincere and trusting

any one religion or organisation God, is free to enter into loving

The following principles will help members of ISKCON in

1. Humility. Our tradition establishes that this is the key to building

2. The unlimited nature of Krsna. The Absolute Truth is universal.

4. Respect. Always remain respectful, even if you do not receive

5. Tolerance. When you interact with people who are disrespectful

6. Consideration of time, place and circumstance. Use your

7. Mutual understanding. Be prepared to listen to others, to

8. Personal realisation. We must sincerely cultivate our own

9. Personal relationships. The Vaisnava tradition rests on sincere

10. Good behaviour. Srila Prabhupada writes, ‘A devotee’s behaviour

• The main aim is to form genuine friendly relationships that

• Listen to and value presentations by members of other faiths

• Give members of other faiths the opportunity to freely express

• Allow members of other faiths to define themselves in their own

• Respect the choice of diet, dress, rituals and etiquette of others.

• Recognise that we can all fall short of the ideals of our

• Do not misrepresent or disparage the beliefs or religious

• Respect that others have a commitment to their chosen faith as

ISKCON in Relation to People of Faith in God��

John Borelli, National Conference of Catholic Bishops, USA��

Marcus Braybrooke, Joint-President of the World Congress of Faiths��

Felix A. Machado, Pontifical Council for Interreligious Dialogue, Rome�

Brian Pearce, Director, Inter Faith Network, UK��

Jacqueline Tabick, Vice Chair, World Congress of Faiths��

Hans Ucko, World Council of Churches��

ISKCON and Interfaith Dialogue��

About the Contributors��