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International Theological Commission
Memory and reconciliation

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  • 6. Pastoral and Missionary Perspectives
    • 6.3 The Implications for Dialogue and Mission
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6.3 The Implications for Dialogue and Mission

On the level of dialogue and mission, the foreseeable implications of the Church’s acknowledgement of past faults are varied.

On the level of the Church’s missionary effort, it is important that these acts do not contribute to a lessening of zeal for evangelization by exacerbating negative aspects. At the same time, it should be noted that such acts can increase the credibility of the Christian message, since they stem from obedience to the truth and tend to produce fruits of reconciliation. In particular, with regard to the precise topics of such acts, those involved in the Church’s mission ad gentes should take careful account of the local context in proposing these, in light of the capacity of people to receive such acts (thus, for example, aspects of the history of the Church in Europe may well turn out to have little significance for many non-European peoples).

With respect to ecumenism, the purpose of ecclesial acts of repentance can be none other than the unity desired by the Lord. Therefore, it is hoped that they will be carried out reciprocally, though at times prophetic gestures may call for a unilateral and absolutely gratuitous initiative.

On the inter-religious level, it is appropriate to point out that, for believers in Christ, the Church’s recognition of past wrongs is consistent with the requirements of fidelity to the Gospel, and therefore constitutes a shining witness of faith in the truth and mercy of God as revealed by Jesus. What must be avoided is that these acts be mistaken as confirmation of possible prejudices against Christianity. It would also be desirable if these acts of repentance would stimulate the members of other religions to acknowledge the faults of their own past. Just as the history of humanity is full of violence, genocide, violations of human rights and the rights of peoples, exploitation of the weak and glorification of the powerful, so too the history of the various religions is marked by intolerance, superstition, complicity with unjust powers, and the denial of the dignity and freedom of conscience. Christians have been no exception and are aware that all are sinners before God!

In the dialogue with cultures, one must, above all, keep in mind the complexity and plurality of the notions of repentance and forgiveness in the minds of those with whom we dialogue. In every case, the Church’s taking responsibility for past faults should be explained in the light of the Gospel and of the presentation of the crucified Lord, who is the revelation of mercy and the source of forgiveness, in addition to explaining the nature of ecclesial communion as a unity through time and space. In the case of a culture that is completely alien to the idea of seeking forgiveness, the theological and spiritual reasons which motivate such an act should be presented in appropriate fashion, beginning with the Christian message and taking into account its critical-prophetic character. Where one may be dealing with a prejudicial indifference to the language of faith, one should take into account the possible double effect of an act of repentance by the Church: on the one hand, negative prejudices or disdainful and hostile attitudes might be confirmed; on the other hand, these acts share in the mysterious attraction exercised by the “crucified God.”97 One should also take into account the fact that in the current cultural context, above all of the West, the invitation to a purification of memory involves believers and non-believers alike in a common commitment. This common effort is itself already a positive witness of docility to the truth.

Lastly, in relation to civil society, consideration must be given to the difference between the Church as a mystery of grace and every human society in time. Emphasis must also be given, however, to the character of exemplarity of the Church’s requests for forgiveness, as well as to the consequent stimulus this may offer for undertaking similar steps for purification of memory and reconciliation in other situations where it might be urgent. John Paul II states: “The request for forgivenessprimarily concerns the life of the Church, her mission of proclaiming salvation, her witness to Christ, her commitment to unity, in a word, the consistency which should distinguish Christian life. But the light and strength of the Gospel, by which the Church lives, also have the capacity, in a certain sense, to overflow as illumination and support for the decisions and actions of civil society, with full respect for their autonomy… On the threshold of the third millennium, we may rightly hope that political leaders and peoples, especially those involved in tragic conflicts fuelled by hatred and the memory of often ancient wounds, will be guided by the spirit of forgiveness and reconciliation exemplified by the Church and will make every effort to resolve their differences through open and honest dialogue.”98




97 This particular strong formulation comes from St. Augustine, De Trinitate I, 13, 28: CCL 50,69,13; Epist. 169, 2: CSEL 44, 617; Sermo 341A, 1: Misc. Agost. 314, 22.



98 John Paul II, Discourse to the participants in the International Symposium of study on the Inquisition, sponsored by the Historical-Theological Commission of the Central Committee of the Jubilee, n. 5; October 31, 1998.






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