Pluralism and Universality of Suffering. Suppositions of Inter-religious Dialog

Međureligijski dijalog jest nužnost bez obzira što ga većina u BiH smatra nemogućim i nepotrebnim. Njegovo utemeljenje počiva na antropološkoj dimenziji: čovjek izgrađuje svoju subjektivnost, svoj identitet - kao pojedinac i osoba - u supostojanju s drugima i različitima. Za medureligijski dijalog tolerancija i pluralizam nisu cilj nego sredstvo i okvir u kojem se poštuje sloboda drugoga, njegova vjera i nastoji oko međusobnog upoznavanja, zajedništva i općeg dobra. U složenom kontekstu bosanskohercegovačkog društva, određena ratnim posljedicama, postkomunističkim mentalitetom, »sukobom civilizacija« i globalizacijom, urgentnim se pokazuju sve četiri klasične razine dijaloga: dijalog života, dijalog djela, dijalog teologa i dijalog iz religioznog iskustva. No, za ostvarenje međureligijskog dijaloga na tim razinama, postoje tri nužne pretpostavke - tri odgovornosti. Prva je odgovornost pred Bogom ili samokritičnost iz vjere. Druga je odgovornost za drugoga ili univerzalnost patnje. Treća je odgovornost za opće dobro ili univerzalnost ljudskih prava. Međureligijski dijalog je sastavnica ispovijesti i svjedočenja vlastite vjere.In the after-war erosion of trust between peoples and religions in Bosnia and Hercegovina inter-religious dialogue is necessity regardless of the fact that the majority of the people deems it impossible and unnecessary. Its foundation rests on the anthropological dimension: man builds his subjectivity, his identity - as an individual and person -in the coexistence with other and different people. Tolerance and pluralism are not the goal of inter-religious dialogue but its means and framework within which the freedom of others and their faith are respected and people are striving for mutual recognition, community and common good. In the complex surrounding of Bosnian society, determined by the consequences of war, post-communist mentality, »clash of civilizations« and globalisation, all four classical levels of dialogue appear as an urgent task: dialogue in life, dialogue in action, the dialogue of theologians, and dialogue on the basis of religious experience. However, there are necessary presuppositions - three responsibilities — for the achievement of inter-religious dialogue on these levels. The first responsibility is the one before God or self-criticism based on faith. The second responsibility is the one for others or the universality of suffering. The third responsibility is the one for common good or the universality of human rights, inter-religious dialogue is the constitutive part of the confession and witness of one\u27s own faith