Abstract
This study presents the importance of promoting interreligious dialogue and ecumenism in teaching peace education. It also discusses the applicability of selected papal documents for implementation in current interreligious education in Catholic and government schools in the Philippines. We explain the importance of interreligious dialogue and ecumenism from the Catholic Church documents Ut Unum Sint and Nostra Aetate. Then, we show the need for interreligious dialogue and ecumenism in achieving peace in this time when religion is misconstrued. Conclusions are given to lay out the need for interreligious dialogue and ecumenism to be integrated in peace education.
Introduction
Humans have an inherent sense of belonging to a community which makes them exist and act together towards a common goal (Aguas, 2014). This reality suggests that even faith can be expressed communally. Humans have always been in the context of community life when it comes to their dependence on and pursuit of a Supernatural (Newman, 2004). This is why religions are often considered to be social institutions that bind people into an organized community around deities, which makes one’s belief in a supernatural being/s such as God, vital in a religion (Graham and Haidt, 2010). Thus, members of religions, guided by their belief in these being/s, who may be called by Christians as God, by Jews as YHWH, by Muslims as Allah, or by Hindus as Brahma, come together and work together towards a common good. Also, some religions such as Buddhism, Confucianism, and Taoism, do not have a certain belief in a supernatural being; rather, they aim for an element of transcendence, like the Buddhist nirvana, or follow a natural force, like the Tao.
Often, religion is the social institution which promotes justice and peace, as it has always been a guide towards society’s moral attainment. Durkheim (1965) explains that religions have beliefs and practices that unite people into one moral community. However, headed by humans, religions are inevitably fallible, giving rise to misinterpretations, conflicts, and disputes within and among other religions. So, numerous religious conflicts have surfaced throughout history. These conflicts can be seen through historical events which involve Christian-Muslim wars and Catholic-Protestant disputes, among others. Some of these interreligious conflicts are caused by the uprising of diverse religions and other regional, economic, and political factors, leading to a lack of awareness of the need for peaceful co-existence (Regus, 2020). One of the biggest factors of these conflicts is rooted in postcolonial chaos. Hence, these disputes involving religions negate the essence of religion itself.
Such conflicts in history can be rooted in the reality that people have different perspectives in life. Interreligious conflicts can arise out of varied religious positions (Regus, 2020). Aside from this, interreligious conflicts in history set neighbor against neighbor and clearly violate human dignity (Spickard, 1999). Religious-based conflicts are also found in academic dialogue and in lawmaking because of people’s diverse religious beliefs (Cook, 2017). With these realities, is there a possibility of living in a united world amidst different perspectives? A world wherein people fight for their different beliefs leads us to question if there is still a chance to promote unity through education. This paper aims to answer this question: how can sources from Catholic tradition inspire/inform the current curriculum in the Philippines to promote peace amid religious differences?
In the Philippines, education seems to be the most fundamental source of understanding. However, Baring (2011) explained that “the issue of inter-faith dialogue does not appear to be a priority issue within groups of educational institutions in the Philippines” (p. 462). A fundamental difficulty with Philippine religious education is its association with Christian or Catholic religious education (Baring, 2011), which is in confessional terms (Estrada et al., 2019). Today, the reality that there are several faith denominations must be recognized since society is now highly pluralistic (Jackson, 2004).
Integrating awareness of religious pluralism, Baring (2011) explicated that some works have already attempted to integrate interfaith dialogue in classroom instruction. However, this paper proposes integrating interreligious and ecumenical dialogue in subjects which tackle peace education in the Philippines, both in public and private schools. Dialogue here, generally, means taking part in a discussion or conversation aimed at settling a particular problem. More particularly, interreligious dialogue is aimed at settling problems that are relevant to religion by taking part in discussions or conversations. This paper follows the non-confessional approach of religious education which is inclined toward religious literacy instead of faith formation. The non-confessional approach “focuses on providing information about religion/religions for students to expand their understanding on the different worldviews and eventually result in the development of tolerance for other religions” (Estrada et al., 2019). Although a non-confessional approach is proposed in this paper, the educational practice can be inspired by Catholic documents. Thus, it aims to make people aware of the need to engage in interreligious and ecumenical dialogue while teaching religious education and peace education.
Objectives of the study
This study aims to elucidate the importance of understanding and respecting different religions in promoting a harmonious society. The study focuses on interreligious conflicts in the Philippines to establish that the absence of peace is not only rooted in wars and violence, but also in conflicting viewpoints and debates among religions. It focuses on providing a connection between harmony, unity, and peace amidst diverse religions. Harmony is the proper neutralization of principles so that society will consist of individuals working together for the general welfare (United Nations, 2006). Unity is the state of being one amid the diversity (Bender and Long, 2020). This perspective challenges people to accept each other’s individual differences. Furthermore, peace is the state of tranquility or absence of conflict (Rummel, 1981). Attaining peace is, then, a difficult goal to achieve because human beings often have different viewpoints and interpretations. These three ideas are essential in the goal of the United Nations in achieving a more united world. Through ecumenism, which embraces the idea of uniting Christian religions, harmony and unity can be attained. Hence, a society which fosters harmony and unity can achieve peace even amidst the conflicts that arise from varying religious beliefs.
This study also aims to discuss the applicability of the content of papal documents Ut Unum Sint and Nostra Aetate for implementation in current interreligious education in Catholic and non-Catholic schools. The first document, Ut Unum Sint, translated as “that they may be one,” is a papal encyclical sent to all Roman Catholic bishops in 1995 by Pope John Paul II. It is the first encyclical that is devoted exclusively to ecumenism. Nostra Aetate, translated as “in our time,” is a document from the Second Vatican Council declaring the relation of the Roman Catholic Church with non-Christian religions. These two documents hold the Catholic Church’s main teachings on ecumenism and interreligious dialogue. Moreover, the Philippine peace education curriculum, which aims to follow the philosophy of nonviolence to address the impact of conflict in human lives and find ways to transform citizens, is also surveyed so that the path to integrating ecumenism and interreligious dialogue is made clearer.
Methodology
As interreligious conflicts are viewed as obstacles to unity, this paper aims to integrate the importance of ecumenism and interreligious dialogue in peace education. The study uses content analysis on different data provided by different articles, news reports, and readings, to understand the conflicts brought about by opposing viewpoints among and within religions. It presents available data including substantive findings, as well as theoretical and methodological foundations. Also, two Church documents, Ut Unum Sint and Nostra Aetate, will be analyzed to discover deeper explanations on the necessity and viability of ecumenism and interreligious dialogue. Lastly, the integration of teaching and learning the two above mentioned concepts in a peace education curriculum is proposed.
Interreligious conflicts
Religion is almost always associated with conflict (Montalvo and Reynal-Querol, 2019). Etymologically, the term “religion” may have come from the Latin religare, to bind (Galang et al., 2018). For religion, therefore, to be a promoter of conflict is to be in opposition with its history and its overall purpose. In order to recover this purpose and see the role of interreligious dialogue in peace education, we must first delve into a brief history of some prominent conflicts spurred by religion. Most of these conflicts have ended in war between religious groups. Harris even describes religious faith as “the most prolific source of violence in our history” (Harris, 2004). Wars that have religion as their primary cause, however, are generally either borne out of struggles against religious colonialism and postcolonialism, or fundamentalism. According to Axelrod and Phillips (2004), about 7% of all recorded wars in history point to religion as their cause, while separate studies by White (2011) and Holt (2018) say that about 13% of atrocities in the world are caused by some religious conflict. Though seemingly a small number, the causes and effects that precipitate a war can extend from religious to ethnic, and even from economic to political, aspects (Treverton et al., 2005). We also recognize that though some conflicts have primarily religious beginnings, they are not purely religious wars; instead, as wars affect practically everything, they have evolved into nationalistic, political, economic, and even environmental issues as well.
In the Philippines, there is an on-going conflict between Muslims and, primarily, the Philippine government. The Moro conflict was an insurgency in the southern region of Mindanao, from 1969 to 2019. A series of Muslim-led operations opened hostilities and political tensions between the government and rebel groups (Ochiai, 2016). The Muslim insurgents, later factionalized into other smaller groups, aim to establish an Islamic state in the predominantly Catholic Philippines (Buendia, 2006). Muslims in the Philippines, colloquially known as Moros, have a long history of resistance against the Spanish and American governments, the country’s former colonizers, targeting the same goal (Ochiai, 2016). The Moro Muslims were supplanted during these foreign occupations as Christian Filipinos were placed in crucial government positions. Today, the main insurgents have expressed their commitment to end the insurgency (Quimpo, 2000), but the smaller factions continue to participate in armed skirmishes against the government, even killing hundreds of civilian Christians in the process.
As religions prove to be the major players in these kinds of conflict, they also hold the key to ending them. There is a need for a new global ethos where religion plays a major role in solving violence and conflict. The philosopher Hans Küng said that “there will be no peace among the nations without peace among the religions” (Küng, 1995). More than 80% of the world’s population confess to be part of a religion (Hackett et al., 2018), and each has a responsibility to create a conflict-ending culture. In the 1950s, religion as a fundamental cause of conflict was relatively untouched in terms of research in peace and international relations. While there is now a renewed interest in the impact of religion in global conflict, it remains an under-researched subject. There is so much untapped potential in religion that needs to be talked about within and among religions themselves. Küng continues that there will be “no peace among the religions without dialogue among the religions, and there will be no serious dialogue among the religions without common ethical standards” (Küng, 1995). While a common ethical standard may currently seem far out of reach, a dialogue among religions, carrying each’s own wisdom, is an urgent challenge for research.
What, so far, has the Catholic Church contributed?
Ut Unum Sint and Nostra Aetate
Acknowledging interreligious conflicts, the Catholic Church released documents which focused on realizing Her commitment towards promoting unity. Pope Paul VI released Nostra Aetate, a proclamation that delved into the relation of the Church to non-Christian religions. Also, Pope John Paul II wrote Ut Unum Sint, an encyclical on the Church’s commitment to ecumenism. The two documents taught that the Church has opened Her arms towards promoting unity amidst different religions. In concept, these teachings urge us to go back to the very definition of religion, that is, to bind.
In Ut Unum Sint, John Paul II states that there is a call for all Christians, no matter their denomination, to “profess together the same truth about the Cross” (John Paul II, 1995). This call means that the truth about the Cross, which is the gospel of salvation, is a primary Christian vocation. It is our duty to proclaim the good news of Jesus’ redeeming act. However, answering this call is difficult because of different interpretations among Christians. John Paul II states, “Nevertheless, besides the doctrinal differences needing to be resolved, Christians cannot underestimate the burden of long-standing misgivings inherited from the past, and of mutual misunderstandings and prejudices. Complacency, indifference and insufficient knowledge of one another often make this situation worse” (Ut Unum Sint, #2).
Acknowledging these “misunderstandings and prejudices” existing among Christian denominations, forgiveness, and reconciliation are necessary after re-examining the events that transpired in the past so that Christians will have a renewed vision, guided by the members’ willingness, as they venture toward a united world of proclaiming the Gospel (#2). John Paul II then asks Christians to learn from past mistakes and reconcile with one another. In this way, union among Christians is to be pursued. “The unity of all divided humanity is the will of God. For this reason, he sent his Son, so that by dying and rising for us He might bestow on us the Spirit of love. On the eve of his sacrifice on the Cross, Jesus himself prayed to the Father for his disciples and for all those who believe in him, that they might be one, a living communion” (UUS, #6).
The division which we live in today, and even in past generations, is to be ended by invoking our responsibility as God’s children. This responsibility is bestowed on us in baptism when we were made members of the Body of Christ, requiring fullness of reconciliation and communion (UUS, #6). Through this, the Church became firm in her mission to promote ecumenism. This seemingly difficult task can be attained if Christians become one in recognizing the true essence of faith. John Paul II writes, “The Catholic Church embraces with hope the commitment to ecumenism as a duty of the Christian conscience enlightened by faith and guided by love” (UUS, #8). We can realize that the commitment to ecumenism is rooted in the goal to have unity, which is central in Jesus’ mission. In fact, establishing communion in the community of persons that Jesus has interacted with, is one of the very essences of His teachings (UUS, #9). John Paul II adds, “God wills the Church, because he wills unity, and unity is an expression of the whole depth of his agape” (UUS, #9). Hence, love, or agape, makes unity possible.
Furthermore, John Paul II states, “Indeed, the elements of sanctification and truth present in the other Christian Communities, in a degree which varies from one to the other, constitute the objective basis of the communion, albeit imperfect, which exists between them and the Catholic Church. To the extent that these elements are found in other Christian Communities, the one Church of Christ is effectively present in them” (UUS, #11). Other than love, the truth to which Christians are adhering is an underlying common ground which guides all Christians: Christ died and rose again to save us all. We are reminded that God’s grace is shared to everyone.
The Church asks us for a sense of renewal and conversion. We are asked to recognize that being faithful to the Gospel urges us to promote unity. As we strive for this conversion, we are guided by the virtue of love. John Paul II writes, “Love gives rise to the desire for unity, even in those who have never been aware of the need for it. Love builds communion between individuals and between communities. If we love one another, we strive to deepen our communion and make it perfect. Love is given to God as the perfect source of communion—the unity of Father, Son and Holy Spirit—that we may draw from that source the strength to build communion between individuals and Communities, or to re-establish it between Christians still divided. Love is the great undercurrent which gives life and adds vigour to the movement towards unity” (UUS, #21). This love can be expressed by us through prayer since it is the most complete expression of love. When we pray, we find a common ground. Hence, John Paul II explicates that common prayer leads us closer to unity and looks at the Church and Christianity in a new way (UUS, #22).
To achieve ecumenical unity, John Paul II proposes that we engage in dialogue. He explains that human beings are capable of engaging in dialogue because of the nature and dignity of the person (UUS, #28). “Dialogue is an indispensable step along the path towards human self-realization, the self-realization both of each individual and of every human community. Although the concept of ‘dialogue’ might appear to give priority to the cognitive dimension (dia-logos), all dialogue implies a global, existential dimension. It involves the human subject in his or her entirety; dialogue between communities involves in a particular way the subjectivity of each” (UUS, #28). We look at dialogue as a way of participating in our shared existence. It must be noted, however, that knowing the other in this shared existence presupposes a necessary knowledge of one’s self. Additionally, knowing others is important since it contributes to our self-discovery. When we engage in dialogue, we learn things from others while others learn from us. This is a reason why in engaging in ecumenical dialogue, one learns the truth of their faith while sharing the truth of their faith as well.
Ecumenical dialogue is our quest for the truth of the Gospel, which requires examining our consciences. “In effect, truth forms consciences and directs efforts to promote unity” (UUS, #33). Ecumenical dialogue asks us to examine ourselves and recognize our sins. Through this, we realize that it is an imperative for us to ask for forgiveness and make reparations. For John Paul II, the sins that we, and our forefathers, committed contributed to the horizontal division that we have right now (UUS, #34). We must be humble enough to admit the need for personal conversion. While having personal conversion, we must realize that it is not just our sins that we are repenting, but also the social sins that distracted us from obtaining a united world (UUS, #34). It is with this reason that we must realize that dialogue helps us in examining our consciences (UUS, #35).
Ut Unum Sint states that dialogue must take place in order to resolve disagreements. The Holy Father explicates, “Dialogue is also a natural instrument for comparing differing points of view and, above all, for examining those disagreements which hinder full communion between Christians” (UUS, #36). Disagreements among Christians have always been caused by different perspectives. Naturally, our different opinions result in conflicting interpretations. Also, we can learn from John Paul II that when we engage in dialogue, there must be humility and love (UUS, #36). We must be inspired by love so that we can promote unity. When we are inspired by love, we think of other people, not as enemies, but as neighbors. Also, we need to be humble before the truth. We learn that certain truths that we know are not yet the Ultimate Truth. Thus, ecumenical dialogue tells us that the truth that you know, is not the only truth. Ecumenical dialogue widens our perspectives since we can learn profound truths that might have been interpreted differently by others. This is crucial because most conflicting viewpoints are related to doctrinal disputes or the Magisterium. John Paul II states, “In this regard, ecumenical dialogue, which prompts the parties involved to question each other, to understand each other and to explain their positions to each other, makes surprising discoveries possible” (UUS, #38).
Additionally, John Paul II explained that ecumenism is not just about having mutual knowledge, praying together, and dialogue. Rather, ecumenism involves practical cooperation. “This cooperation based on our common faith is not only filled with fraternal communion, but is a manifestation of Christ himself” (UUS, #40). If we really are serious about our faith, we must realize that the teachings of Jesus do not teach us to make enemies, but to love them. John Paul II says that “ecumenical cooperation is a true school of ecumenism, a dynamic road to unity...In the eyes of the world, cooperation among Christians becomes a form of common Christian witness and a means of evangelization which benefits all involved” (UUS, #40). The perspective that everyone is working together posits a community that is one. Unity can only be achieved through cooperation. In the believer’s eyes, the cooperation asked from us is a cooperation that gears towards Christ.
Furthermore, Paul VI, in Nostra Aetate, declared that interreligious relationships are to be promoted. Since the Church aims to promote unity and love, what is common and what draws people together must be examined (Paul VI, 1965). Pope Paul VI states that “one is the community of all peoples, one their origin, for God made the whole human race to live over the face of the earth. One also is their final goal, God. His providence, His manifestations of goodness, His saving design extend to all men, until that time when the elect will be united in the Holy City, the city ablaze with the glory of God, where the nations will walk in His light” (Nostra Aetate, #1).
In our history, different religions have been focused on different Supreme Beings, for example Hinduism, Buddhism, Taoism, Confucianism, Judaism, Islam, and Christianity. In their teachings, they approach the Divine with different perspectives. However, amidst these differences, there is one common denominator—a Supreme Being. Paul VI says, “From ancient times down to the present, there is found among various peoples a certain perception of that hidden power which hovers over the course of things and over the events of human history; at times some indeed have come to the recognition of a Supreme Being, or even of a Father. This perception and recognition penetrates their lives with a profound religious sense” (NA, #2). This Supreme Being points to an Ultimate Source which can be deemed by us to be God. As other religions call God by other names, or proclaim the truth about God differently, Paul VI invites us to find what is common. The Holy Father does not condemn any teaching from other religions, but states that there is only one God that we all believe in.
Paul VI states, “The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men” (NA, #2). Since God unites us, it is in our hands if we do not collaborate with others nor engage in dialogue. Instead of comparing one another, it is time for different religions to collaborate so that, in the end, they become true to the essence of being in a religion, which is to bind.
With this, the Church recommends, “since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to foster and recommend that mutual understanding and respect which is the fruit, above all, of biblical and theological studies as well as of fraternal dialogues” (#4). This recommendation tells us that we engage in dialogue to understand one another, and to remember to respect each other. If we are true to this practice, we promote a society wherein there is no discrimination because we recognize everyone’s inherent dignity. Thus, a more united society can be truly attained if we set our differences aside and learn to live together by understanding and respecting each other as we are all inspired by God, who created all of us.
Integrating ecumenism and interreligious dialogue to peace education
In government schools in the Philippines, a one semester, 80-h course called Introduction to World Religions and Belief Systems is offered only to Senior High School students taking the Humanities and Social Sciences strand (see Department of Education, 2016). Based on the Department of Education’s curriculum, the course presents the history and perspectives of at least nine religions, demonstrating understanding through a comparative analysis, and ending with a panel discussion on interreligious dialogue. Aside from this, however, no other course on interreligious dialogue is found in the entire curriculum, including in other academic strands: General Academic Strand, Science, Technology, Engineering and Mathematics, and Accountancy, Business and Management. This requires the question on why even a token effort at interreligious dialogue and ecumenism is made available only to those in the humanities, but not to those in the natural sciences.
In Philippine Catholic education, the Catholic Educational Association of the Philippines (CEAP) mainly oversees education provided by Catholic schools, colleges and universities in the country. The Catholic Educational Association of the Philippines program promotes advocacies on Justice and peace, Ecological integrity, Engaged citizenship, Poverty alleviation, Gender sensitivity, and Youth empowerment (JEEPGY). In CEAP’s framework, ecumenism and interreligious dialogue is categorized under justice and peace education. The CEAP framework highlights the priorities of Philippine Catholic education, echoing the sentiments of the Vatican to “the very ends of the earth” (Paul VI, 1964; para. 17)—voices that have been whispered in the past 50 years since Lumen Gentium and Nostra Aetate. There is, however, a further need to strengthen this CEAP’s advocacy program to ensure that all Catholic schools, colleges and universities follow the JEEPGY framework. In response to this, the CEAP issued the Philippine Catholic School Standards (PCSS), which was implemented in Catholic schools, colleges and universities through rounds of training for school administrators and faculty members.
In both cases, there is a need to expand the definition of peace. For a long time, peace has been thought of as the absence of war, and nonviolence has been the common cry. Teaching the inutility of engaging in war and the need to respond with nonviolence is still primary. Jesus’ gospel is, fundamentally, of nonviolence (Rynne, 2020). It is Jesus’ way of responding to oppression and violence. In Pope Francis’ message during the World Day of Peace in 2017, he noted that “Jesus marked out the path of nonviolence. He walked that path to the very end, to the cross, whereby he became our peace and put an end to hostility” (Francis, 2017).
Peace, however, goes so much deeper than a lack of armed conflict and nonviolence. Francis (2017) says that Jesus showed how “the true battlefield, where violence and peace meet, is the human heart.” However, it is not in the human heart that all these conflicts take place, but out in the real world. A nonviolent heart and mind are necessary for attaining peace, but courageous and active hands are equally needed to take action towards peace. More profoundly, peace is unity and fraternity among all. But how can unity and fraternity be achieved when there has been a history of hostility? First, there has to be reconciliation; for there to be reconciliation, there has to be forgiveness; for there to be forgiveness, there has to be dialogue. More than the absence of war and the idea of nonviolence, the school curriculum has to emphasize the importance of dialogue among religions—the same dialogue that was repeatedly mentioned in Nostra Aetate and in Ut Unum Sint.
We provide a proposed framework for the Philippine peace education curriculum guide founded on the Catholic documents, Nostra Aetate and Ut Unum Sint. The proposed framework was adapted from the existing curriculum guide of Peace Education in the Philippines wherein the main focus is on the definition of peace, the origins of conflict and conflict resolution, and the concept of nonviolence. However, we recommend that discussions on interreligious conflicts and perspectives on resolving such conflicts must be included. Lastly, the subject will conclude with a discourse on the importance of dialogue.
First, in the topic “Origins of Conflict and Conflict Resolution,” interreligious conflicts must already be included to provide a survey of how religion played a role in wars and other forms of conflicts. Second, in the “Perspectives on Interreligious Conflicts,” the salient points from Ut Unum Sint and Nostra Aetate, which teach about accepting different religions and proposing unity, are included.
In Ut Unum Sint, John Paul II invited different Christian denominations to a sense of renewal and to heed the call to conversion. He emphasizes that “the council calls for personal conversion as well as for communal conversion. The desire of every Christian Community for unity goes hand in hand with its fidelity to the Gospel. In the case of individuals who live their Christian vocation, the Council speaks of interior conversion, of a renewal of mind” (UUS, #15). He pointed out the need for a renewed mindset wherein personal biases are set aside. Hence, the call for conversion is an invitation to a change of heart, leading to societal transformation. He also accentuated the importance of teaching prayer to students since most of them communicate with God through prayer. Most religions teach that communicating with God is essential. This is the reason why John Paul II emphasized having common prayer (UUS, #21). In the Philippines, there is already an “ecumenical prayer” used to include different Christian denominations. However, as religion is not limited to Christianity, a challenge for different religious bodies is to come up with an interfaith prayer.
Moreover, John Paul II writes, “With the grace of the Holy Spirit, the Lord’s disciples, inspired by love, by the power of the truth and by a sincere desire for mutual forgiveness and reconciliation, are called to re-examine together their painful past and the hurt which that past regrettably continues to provoke even today” (UUS, #15). Forgiveness is necessary because of the wars and disputes that have existed among religions. This is an important value to teach to students because it transcends forgiveness among conflicting ideologies, and is also applicable even to their daily lives. This task involves emphasis on practical cooperation. Any task can only be properly achieved if there is cooperation among members. So, John Paul II asks members of different denominations, and even religions, for cooperation at all levels (UUS, #40). There is also an invitation for students to practice cooperation in order to achieve different goals. However, forgiveness and cooperation are rooted in the virtue of humility. Humility is needed for everyone to finally accept each other’s shortcomings, forgive the mistakes of others, and attain a peaceful co-existence.
Lastly, the search for a common ground must be emphasized. In Nostra Aetate, Paul VI pointed out that the common ground is in the recognition of a Supreme Being who created all of us (Nostra Aetate, #2). Recognizing that there is Someone that created all of us leads us to realize that we are more similar than different. Once students realize this, there is hope for them to be accepting of each other’s faith. Moreover, this common ground is not limited to the theological dimension of religion; rather, it can also be through the moral dimension of religion. Most religions have teachings on morality (Galang et al., 2018) which may be the greatest contribution of religion to humanity because they serve as guides in the spiritual journey. Religions must direct their believers towards becoming better persons. Thus, if these two dimensions are taught, students can be enlightened with the fact that religion does not set boundaries; rather, it binds together—as with religion’s first definition in this paper, religare.
In non-sectarian government schools, the school curriculum can be guided by the common teaching of a Supreme Being and life, while Catholic schools’ stance can be founded on the rich treasure trove of wisdom found in the two documents. Both positions establish the universal languages of understanding and respect.
All must be wary, however, that interreligious dialogue here is not a mere cerebral activity. Neither is interreligious dialogue a superficial compromise leading to tolerance, nor a search for a common denominator leading to easy solutions. The key to interreligious dialogue and ecumenism is to recognize that there are differences between parties, both essential and contingent. The minor differences, for example, worship, can be overcome upon careful consideration, and can be reformulated in ways acceptable to all. The essential differences, for example, doctrines and morals, are the ones that are difficult, even impossible, to overcome. These differences, however, should not be considered as threats, but as opportunities for mutual enrichment. Differences present occasions to engage in dialogue with more depth and creativity. It is crucial in dialogue that these differences be clarified so that they may be properly understood and articulated, leading to one’s integrity being respected equally with that of the other. After all, it is our differences that make us who we are. They are not to be eliminated, but, in our attempt at dialogue, must be transcended.
The performance of interreligious dialogue is not a form of debate or theological discussion that requires skill and expertise. Rather, interreligious dialogue is a sharing of life experiences based on the capacities of those involved. Interreligious dialogue is not a dialogue of doctrine, nor a dialogue of the book, but a dialogue of life. What must be taught in schools as interreligious dialogue and ecumenism is the need to listen and the openness to accept, no matter the differences.
If these ideas are incorporated into the school curriculum, then the future will be authentically peaceful.
Conclusion
This paper proposes that interreligious dialogue and ecumenism must be promoted. When we engage in dialogue, we become open to the beliefs of others as they become open to ours. In dialogue, we learn new things that urge us to reflect on ourselves. It is in this reflection that we come to realize the importance of understanding and respecting one another to promote a harmonious world. We suggest that, as found in Ut Unum Sint and Nostra Aetate, interreligious dialogue and ecumenism be integrated in the Philippine peace education curriculum. This can be done by enhancing the existing peace education curriculum and adding modules specific to interreligious dialogue and ecumenism. Also, teachers of peace education must go beyond the usual teaching of non-violence and make students aware that interreligious conflicts must also be discussed. Religions must not create conflict; rather, they must promote unity. Unity is not taken in the sense of belonging to one religion, but as a kind of oneness that recognizes the plurality of beliefs. Hence, if we are to be true to the essence of religion, we must learn to understand and respect one another so as to realize religion as the social institution that continuously forms us and binds us.
Footnotes
Declaration of conflicting interests
The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.
Funding
The author(s) received no financial support for the research, authorship, and/or publication of this article.
