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Sandra Mazzolini (July 18, 2006) [...]
3. As we talk with each other: the inter-religious dialogue
view of the Church's relations with other religions, then it should be noted as we talk with each other, at that level, it is assumed also because of the dialogue between different religious traditions. The reflection on interreligious dialogue has been progressively extended over the years Council of the post, while unable to describe in terms of increasing uniformity of development - in recent decades have in fact also known to cause setbacks below and outside the Church - it is however a point of no return.
taking into account only the magisterial teaching, the texts produced covering a period of time since that part of the celebration of Vatican II to arrive near the end of the twentieth century. The writing of texts that illustrate the theme of dialogue, or specifically addressing the topic, as part of a broader thematic horizon, she not only subject to the magisterial instance of the universal Church, but also that of local churches and / or details. It would be erroneous belief that the documents of local churches and / or cloning details are only those of the universal Church, which now take into consideration. In fact between the two instances of the Magisterium has been established on this subject a diverse bi-directional movement, which is now too complex to investigate.
in council documents, is not a definition of real dialogue. Dhavamony mentions two meanings according to which the Council wishes to dialogue: as a research tool shared the truth (cf. Humanae Dignitatis [DH 1]) and as a means of collaboration for the common good (cf., for example, Gaudium et Spes [ GS] 21). The Council also profiled a different type of dialogue: dialogue ecumenical, interfaith, missions, with the so-called "non-believers". "It is obvious that the principles on which each type of dialogue and the issues it addresses are partially different from that in other kinds of dialogue. However, the different forms of dialogue can not be dissociated from each other" .29 The
August 6, 1964, between the second and third period reconcile released the encyclical Ecclesiam suam [ES] Paul VI, with its "dialogue enters new perspective adopted by the Church in its program of renewal and the encyclical in the context reconcile, is an important index of openness to the world. The very term "dialogue" with 30 made its debut this encyclical in official documents of the Church ".31 The third part is devoted to the dialogue in fact, that" dialogue of salvation "declined in different forms and has the recipients all human beings; Paul VI stands in this regard four concentric circles: all that is human and the world, believers of other religions, other Christians, the authentic cattolici.32 A note of cautious opening and concluding part of the encyclical dedicated to dialogue with believers in God Paul VI wrote:
But we will not refuse our respectful recognition of the spiritual and moral values \u200b\u200bof the various non-Christian religions, they want to promote and defend the ideals that may be common in the field of religious freedom, human brotherhood, good culture, social welfare and civil order. With regard to these common ideals in a dialogue on our part is possible, and we will not fail to offer it where, in good faith and mutual respect, will be graciously accepted (ES 112). ES
not briefs nor does it explain the role and place of dialogue in the mission of the Church of the rest do not even the conciliar documents in which the theme ricorre.33 We merely asserts that by virtue of its mission, the Church " is in a unique position to talk. It is doubtful what the meaning of this dialogue as part of its mission of evangelization ", 34 that silence can be better understood, considering the debate about the mission and missionary activity of the Church: the affirmation of the 35 essential missionary nature of the Church (cf. AG 2) and the insertion of the missionary Church in the one mission involving a new framework, whose individual elements are not yet fully developed and theologically ecclesiologicamente.36 Their reception can be verified in the post Second, analyzing theological conferences and congresses, magisterial documents, life and practice of local churches and / or details. The question about the role and place of dialogue in the mission of the Church begins to receive risposta.37
Magisterial Documents postconciliar which is clearly developed a broad concept of the evangelising mission of the church to include in it, as an integral and constituent parts, on the one hand, the integral human promotion and liberation and, second, interreligious dialogue, are the document Dialogue and Mission (1984), the encyclical Redemptoris Missio (1990) and the document Dialogue and Proclamation (1991) .38
Not being able to analyze the individual documents, given the limitations of our contribution, our attention briefly on RM 55 -57. These numbers are entered in the fifth chapter of the encyclical in which Pope John Paul II has through the streets of the Mission. Interreligious dialogue is indicated as part of the evangelizing mission the Church (cf. RM 55), the horizon of the mission ad gentes, the dialogue can not be separated from the announcement of Christ, but neither is it confused with or used as equipment. The dialogue that has its own consistency, a specific value and a unique methodology, is therefore something more than a half of the ad. The precise definition of what motivates the dialogue goes on this line.
Dialogue - writes the Pope - do not originate from tactical concerns or self-interest, but is an activity that has its own motivations, needs, dignity is demanded by deep respect for everything that man has the Spirit, that blows where it wills. With it the Church intends to discover the "seeds of the Word", the "ray of truth which enlightens all men", germs and rays found in people and religious traditions of humanity (RM 56).
The dialogue has thus a theological foundation, as it is placed in connection with the work of the Spirit in man, in keeping with this statement, it is noted that specific purpose and its dialogue is the discovery of the presence and saving action of God, with reference to individual people and religious traditions that "constitute a positive challenge for the Church: they stimulate her both to discover and recognize the signs of Christ's presence and action of the Spirit, both to deepen their own identity and to witness the fullness of Revelation which she has received for the good of all "(ibid.).
In the context of religious pluralism, dialogue, therefore, includes all forms of interreligious relations with individuals or with communities of different faiths, on a mutual understanding and enrichment, "with full respect for truth and freedom. It includes both the witness and the exploration of their religious beliefs "; 39 different modes of interreligious dialogue are also mentioned in RM 57, that profiles the wide range of its implementation:
and discussions between experts and representatives of religious traditions the collaboration of these official for the integral development and the preservation of religious values, the sharing of their respective spiritual experiences to the so-called "dialogue of life", through which believers of different religions bear witness to each other in daily life to their human and spiritual values \u200b\u200band help to live them and building a more just and fraterna.40
Assuming these allegations as fact, are different to reflect on the thematic clusters, appear to be particularly significant in today's context the theme of conversion with the corollary of proselytism, and the theology of inculturation in the double movement, from Christianity to culture, from culture to Christianity. Regarding the first issue, not escape the need for a clarification of terminology, we take the document to.
In the idea of \u200b\u200bconversion - it is stated in DA 11 - is generally contained the concept of a movement towards God, the "return of the humble and penitent heart to God in the desire to submit more generously to him his life." More specifically, the conversion may refer to a change of religious affiliation, membership in a particular faith cristiana.41
The passage quoted above highlights the double meaning of the term "conversion", reflecting on the Church's presence in history and not only on the remote 42 is indisputable is that the precise semantics something more than just a language game. In the first sense, the conversion is understood in general terms such as orientation or reorientation of their lives to God in the context of interreligious dialogue, it must be understood as an attitude and then basically to ensure that each party may freely address his or her life to God in the light Vatican II, it seems that this requires the local churches and / or parts and their members a greater awareness that the grace of God works in the world beyond the visible boundaries of reality in the Church. In this awareness, it must then be accompanied by a discernment of the divine action. In the second sense, the conversion involves passing from a religious affiliation to another, more specific sense in the Christian faith. This is a particular way, which raises sensitive issues, as they pertain to the religious relationship in which each person decides independently and in full freedom of conscience. Horizon of interreligious dialogue, we do not think that this second meaning can indeed be a priori excluded, it seems rather that it involves members of the Church for special attention, because in fact the decision underlying this step is free, independent and conscientiously , ie it excludes any form of coercion, explicitly stated - it could achieve such a literal interpretation, however, repeatedly condemned by the Magisterium of the Church, the axiom extra Ecclesiam nulla salus - implicit or implied, as could be, among other things, solicit or ratify that passage as a necessary condition for improvement of their economic or social situation (ie the 'being a Christian as a condition of something which, in a context of poverty, may be essential). On these passages seems to require a constant attention and vigilance, because the mere incorporation in the Church is not a passport, even to eternal life.
As for the theology of inculturation, it refers to the enhancement of human cultures and thus the religions, the Vatican II shows how their constituents (cf. GS 52). Such attention can not be understood in purely functional terms of a missionary strategy. Moving horizon of the theology of creation, Christology (with particular reference to the mystery of the Incarnate Word) and pneumatology, the relationship of Christianity with cultures must be declined, on the one hand, and the recruitment of discernment as a positive cultural elements in which if there is an action of God's grace and, as a legitimate question whether, once recognized and recruited, allowing further understanding of the mystery of God in Christ Unitrino that has definitively revealed. This is not to diminish the uniqueness mediation and the finality of the Incarnate Word in order to reveal the mystery of God, but rather to move the line of the deepening of the possibility of other forms of participation in it. This is obviously not meant in the sense of adding to something that is missing in themselves, but to identify and recruit new keys to a more detailed and contextualized hermeneutics of the message cristiano.43
Look
J. Dupuis that the fullness of revelation in Christ does not exempt Christians from hearing and receive, for they do not hold a monopoly on divine truth, but must be possessed by it. Double the benefit is that Christians receive from the box.
First, get an enrichment of their faith. Through the experience and the testimony of others, will be able to discover in greater depth certain aspects, certain dimensions of the divine mystery, that they had received with less clarity and less clearly they were disclosed by the Christian tradition. At the same time, they will earn a purification of their faith. The shock of the encounter often raise issues, will force Christians to reconsider assumptions and destroy free of deeply rooted prejudices, or to overturn conceptions or visions too narrow, exclusive and adverse to the other tradizioni.44
enrichment and conversion are then the two elements that, in both directions, constitute the relationship of religions to each other, the language with which he talks about the positive and the other is embodied in a network of relationships, mutual modulated on the enrichment and conversion, so that the 'uncertain question "Religions for Peace?" turns affirming positive 'Religions for Peace. "
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