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 forgiveness…primarily
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
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