Abstract

This article discusses how to research and re-Lang Nepalese root thinking, making it the talk of the way towards religion. In addition to the two Lang's masterpiece "insight" and the "theological methodology" away, we will be the other two books, "the second proceedings" and "Third Proceedings" as the main reference the book as a basis for discussion. Everyone knows, Lonnie experience considerable attention as the root "theory of knowledge" priority in the "Metaphysics" , his theory of knowledge and methods of construction is four steps, namely: the experience , understanding determine the and choice . However, in the latter part of the thinking - especially in the "Third Proceedings," in Lang's another with the "open end" of the importance of this talk of religion became an indispensable two factors, namely: On the one hand certainly existed prior to human experience, culture, history, society of pluralism, which was a diverse learning experience for all, to accept the basis of previous heritage - including religious beliefs; it is created from the bottom-up knowledge and understanding of the path. After the other hand, the level of human understanding, which is a person "beyond reason", "choice of the true trend of the source" to be sure; glanced at the base in terms of religion, which was convinced that it is from God, for giving The gift of love. In the methodology, discussion of Hegel Lang Nepalese root dialectic and criticism of its neglect empirical truth. Thus, Lang's words "convert" into the dialectics of action as to make religious experience can be purified, that is to prepare for religious conversation, is particularly meaningful. So, Lang's view that human history has become the treatment and the creation of history. In short, in the context of the idea, talk to a religious people under the leadership of the Holy Spirit to find ways of truth and charity. However, talk of how to implement the religious ideals? In Habermas communication theory is to realize the opportunity. This article searches for a way how the thought of Bernard Lonergan could be served as an effective orientation towards interreligious dialogue. Besides referring to his two classical works "Insight" and "Method in Theology", we build the discussion upon two important publications that are "Second Collection" and "Third Collection". In general B. Lonergan gives preferential concerning to epistemology. He operates the thoughts in the Insight through four moments or steps: experiencing, understanding, judging and deciding; and in the Third Collection and in other later publications, he adds two more important steps as "two opening ends" of the epistemological process, which are particularly relevant for interreligious dialogue. On the one side, it is a pluralistic and lively foundation of any pre-experience and on the other side , after the four classical steps, there is an opening chance of self-transcendence to the Absolute. In the method he discusses the Hegel's dialectics and shows that Hegel is pan-logistic and lacks of concern to the experimental Truth. He inserts "conversion" into movements of dialectics, so that its process becomes purified way of religious experience. It is important for preparation of interreligious dialogue. Thus, human history becomes healing and creating history. In this way, interreligious dialogue could serve as human effort which is under the guidance of the Holy Spirit, the divine Spirit of Truth and Love