Interreligious Dialogue

31. In my Apostolic Letter Tertio Millennio Adveniente I indicated that the advent of a new millennium offers a great opportunity for interreligious dialogue and for meetings with the leaders of the great world religions. ¹⁵² Contact, dialogue and cooperation with the followers of other religions is a task which the Second Vatican Council bequeathed to the whole Church as a duty and a challenge. The principles of this search for a positive relationship with other religious traditions are set out in the Council's Declaration Nostra Aetate, promulgated on 28 October 1965, the Magna Carta of interreligious dialogue for our times. From the Christian point of view, interreligious dialogue is more than a way of fostering mutual knowledge and enrichment; it is a part of the Church's evangelizing mission, an expression of the mission ad gentes. ¹⁵³ Christians bring to interreligious dialogue the firm belief that the fullness of salvation comes from Christ alone and that the Church community to which they belong is the ordinary means of salvation. ¹⁵⁴ Here I repeat what I wrote to the Fifth Plenary Assembly of the Federation of Asian Bishops' Conferences: "Although the Church gladly acknowledges whatever is true and holy in the religious traditions of Buddhism, Hinduism and Islam as a reflection of that truth which enlightens all people, this does not lessen her duty and resolve to proclaim without failing Jesus Christ who is ‘the way and the truth and the life'... The fact that the followers of other religions can receive God's grace and be saved by Christ apart from the ordinary means which he has established does not thereby cancel the call to faith and baptism which God wills for all people".¹⁵⁵

In the process of dialogue, as I have already written in my Encyclical Letter Redemptoris Missio, "there must be no abandonment of principles nor false irenicism, but instead a witness given and received for mutual advancement on the road of religious inquiry and experience, and at the same time for the elimination of prejudice, intolerance and misunderstandings".¹⁵⁶ Only those with a mature and convinced Christian faith are qualified to engage in genuine interreligious dialogue. "Only Christians who are deeply immersed in the mystery of Christ and who are happy in their faith community can without undue risk and with hope of positive fruit engage in interreligious dialogue".¹⁵⁷ It is therefore important for the Church in Asia to provide suitable models of interreligious dialogue—evangelization in dialogue and dialogue for evangelization—and suitable training for those involved.

Having stressed the need in interreligious dialogue for firm faith in Christ, the Synod Fathers went on to speak of the need for a dialogue of life and heart. The followers of Christ must have the gentle and humble heart of their Master, never proud, never condescending, as they meet their partners in dialogue (cf. Mt 11:29). "Interreligious relations are best developed in a context of openness to other believers, a willingness to listen and the desire to respect and understand others in their differences. For all this, love of others is indispensable. This should result in collaboration, harmony and mutual enrichment".¹⁵⁸

To guide those engaged in the process, the Synod suggested that a directory on interreligious dialogue be drawn up. ¹⁵⁹ As the Church explores new ways of encountering other religions, I mention some forms of dialogue already taking place with good results, including scholarly exchanges between experts in the various religious traditions or representatives of those traditions, common action for integral human development and the defence of human and religious values. ¹⁶⁰ I repeat how important it is to revitalize prayer and contemplation in the process of dialogue. Men and women in the consecrated life can contribute very significantly to interreligious dialogue by witnessing to the vitality of the great Christian traditions of asceticism and mysticism. ¹⁶¹

The memorable meeting held in Assisi, the city of Saint Francis, on 27 October 1986, between the Catholic Church and representatives of the other world religions shows that religious men and women, without abandoning their own traditions, can still commit themselves to praying and working for peace and the good of humanity. ¹⁶² The Church must continue to strive to preserve and foster at all levels this spirit of encounter and cooperation between religions.

Communion and dialogue are two essential aspects of the Church's mission, which have their infinitely transcendent exemplar in the mystery of the Trinity, from whom all mission comes and to whom it must be directed. One of the great "birthday" gifts which the members of the Church, and especially her Pastors, can offer the Lord of History on the two thousandth anniversary of his Incarnation is a strengthening of the spirit of unity and communion at every level of ecclesial life, a renewed "holy pride" in the Church's continuing fidelity to what has been handed down, and a new confidence in the unchanging grace and mission which sends her out among the peoples of the world to witness to God's saving love and mercy. Only if the People of God recognize the gift that is theirs in Christ will they be able to communicate that gift to others through proclamation and dialogue.