Abstract
Abstract: “The truth is that interreligious contacts, together with ecu- menical dialogue, now seem to be obligatory paths, in order to ensure that the many painful wounds inflicted over the course of centuries will not be repeated, and indeed that any such wounds still remaining will soon be healed” (John Paul II, Rome, November 13, 1992). By “obliga- tory path” the late John Paul II means that interreligious dialogue is one of the urgent ways for Christians as well as people of other faiths to cultivate a theological sense of togetherness. I have recently published such a topic in Dialog Interreligius: Historisitas, Tesis, Pergumulan, Wajah (Yogyakarta: Kanisius, 2010). The book depicts a lengthly attempt to study interreligious dialogue from several perspectives. I would call such per- spectives “history, thesis, discourse, and face.” This article is a sort of executive summary of the research that indicates the methodology and face of the pastoral activities of a particular Church, Indonesia. Study of interreligious dialogue should include or even start from the existential experience of the very protagonists, i. e. local Churches that live their daily life with people of other faiths.
 
 Keywords: Dialog interreligius (Inter-religous dialogue), perspektif (persepctive), Konsili Vatikan II (Second Vatican Council), historisitas (his- toricity), tesis (thesis), wajah dialogal (dialogical picture), pastoral (pastoral).
Highlights
Abstract: “The truth is that interreligious contacts, together with ecumenical dialogue, seem to be obligatory paths, in order to ensure that the many painful wounds inflicted over the course of centuries will not be repeated, and that any such wounds still remaining will soon be healed” (John Paul II, Rome, November 13, 1992)
By “obligatory path” the late John Paul II means that interreligious dialogue is one of the urgent ways for Christians as well as people of other faiths to cultivate a theological sense of togetherness
This article is a sort of executive summary of the research that indicates the methodology and face of the pastoral activities of a particular Church, Indonesia
Summary
Studi tentang dialog interreligius mengenal diversitas perspektif metodologi. Dengan perspektif tidak hanya dimaksudkan fokus sudut pandang melainkan juga keterbatasan. DISKURSUS, Vol 9, No 2, Oktober 2010: 249-282 kan diversitas perspektif, yaitu historisitas, tesis, pergumulan, dan wajah. Dengan tesis hendak diajukan dalam DI penelitian atas pandangan dokumen-dokumen otoritatif dari Gereja Katolik. Perspektif pergumulan mengatakan kebenaran bahwa tesis-tesis doktrinal tentang dialog interreligius dalam dokumen-dokumen memasuki fase baru, tahapan praksis dan pengalaman. Dengan “pergumulan” juga dimaksudkan bahwa pembahasan bagian ini tidak otoritatif melainkan “eksistensial” sepanjang menjadi milik teolog[3] dan merupakan sebuah “peziarahan” sejauh menjadi praksis atau pengalaman Gereja lokal. Mendiang Paus Yohanes Paulus II menjadi salah satu contoh terdepan men of dialogue yang mengukir peziarahan unik dalam mempromosikan perspektif dialogal hidup Gereja Katolik. Dua bagian akhir dari buku DI menyajikan perspektif wajah dalam kehadiran dan
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