From Chiesa: Sandro Magister reporting
"…A stir was made by a recent interview with the superior general of the Jesuits, Peter Hans Kolvenbach,** on what is perhaps the most controversial topic of the pontificate of John Paul II: that of dialogue between the Catholic Church and the other religions. **
Father Kolvenbach is neither a bishop nor a cardinal, but he is considered – in part because of the religious order he directs – one of the most representative exponents of the left wing of the Church.
But even he is reversing course these days on the question of interreligious dialogue. He does not exclude dialogue; on the contrary, he calls for it, but above all he warns of its limits and dangers.
Certainly, thanks to the efforts of John Paul II the religions meet with each other, sometimes coming to agreement as in Assisi to say together that no one may kill in the name of God.
But there is a continually growing awareness, to the extent to which we come to know each other’s deep religious convictions, that there is an unbridgeable gap between the religions.
It’s true, an unbridgeable gap. We can of course discuss civilized coexistence among the religions, but experience shows that – whether we like it or not – faith in the Most Holy Trinity is for all the religions an insurmountable obstacle to a deeper dialogue.
I repeat that this does not exclude meetings for the purpose of understanding each other better. But an awareness of the impediment makes these meetings become more honest.
Otherwise there is a risk of treating the Muslim, theologically, as if he were a Christian of another confession.
A true dialogue cannot be based upon an easy attitude of confusion in which the different religions are indistinctly mixed together, or upon an insidious relativism in which all truths are seen as equal.
Following the Church’s teaching, the text of the 34th General Congregation [of the Society of Jesus] encourages a dialogue in which each participant, in accordance with his faith, makes an effort to meet the other in his religious conviction, with the sole concern of respecting the differences of his religion, yet consenting to be consulted in his search for God.
This God is one, but He is not the same according to all who believe in Him; and this God can receive in this or that religion a name that carries a sense of exclusion. …"