Professor Paolo Scarafoni L.C., Rome
JOHN PAUL II AND INTER-RELIGIOUS DIALOGUE
The Council’s policy of openness to the world and to other religions is confirmed in the doctrine and the work of John Paul II. His Pontificate has confirmed with words, actions and real gestures, the three finalities of this dialogue with the world and with other religions mentioned by the Vatican Council (Nostra Aetate 2; Ad Gentes 11.12; Gaudium et Spes 21.92; Apostolicam Auctositatem 14): reciprocal knowledge, the discovery and the appreciation of all that is good and true outside the Church, and cooperation.
2.1) Discovery and appreciation do not only concern individual non-Christians but also aspects of the religions themselves. In Redemptor Hominis "the treasures of human spirituality" and of the "magnificent heritage of the human spirit that has been manifested in all religions" are mentioned (6.12). In the Redemptoris Missio the Pope affirms that "The Spirit's presence and activity influence not only the individuals but also society and history, peoples, cultures and religions." (28).
During the last decade of the pontificate the accent has been placed on the recognition of the positive elements in other religions, especially in the post-synod exhortations Ecclesia in Africa (1995), Ecclesia in America (1999), Ecclesia in Asia (1999), and Ecclesia in Oceania (2001). The subject of religious pluralism is discussed in the Ecclesia in Asia: "
In the encyclical Fides et Ratio (1998), in paragraph no. 1 there is the most detailed list of the papal teachings on different religions: "
These are the questions which we find in the sacred writings of Israel, as also in the Veda and the Avesta; we find them in the writings of Confucius and Lao-Tze, and in the preaching of Tirthankara and Buddha".2.2) The positive elements present in other religions are also studied in depth and defined for the first time in the magistery: these are prayer, the religious texts and the moral principles. The importance of prayer in all religions was emphasised in Assisi on October 27th 1986 with the concrete gesture of "being together so as to pray": "every authentic prayer – said the Pope – is enlightened by the Holy Spirit, who is mysteriously present in the hearts of men". As far as non-Christian Holy Scriptures are concerned there are in-depth studies in two documents: Christianity and other religions by the International Theological Commission, and in the Dominus Iesus dated August 6th 2000, by the Congregation for the doctrine of the faith. The value of the moral principles of other religions have been emphasised by the Pope in his last message on the World Day for Peace (January 1st 2002) and in his homely and Angelus speech held that same day. The Pope emphasised how these religions propose the principle of forgiveness and mercy, which must accompany the implementation of justice.
The doctrine of John Paul Paolo II also clarifies, according to tradition, that Christianity is the religion of real communion with God, and not a religion that speaks "in the name of God", "on" God, or "in His place". The mystery of the Incarnation indicates the fundamental distinction between Christianity and other religions, and also clarifies the subject of the revelation. This is also underlined in the Dominus Iesus 7, with the distinction between theological faith (accepting the truth revealed by God, one and trine), and belief in other religions (religious experience still searching for the absolute truth and still lacking assent to the revealed God). Christ’s unique mediation for redemption and the Church as a necessary reference, as the universal sacrament of redemption, are reaffirmed: all those who are saved have a real relationship with the Church, although at times this remains mysterious (Redemptoris Missio 10). As far as the Holy Spirit is concerned, His mysterious presence and universal work is also emphasised. This however must not be separated from the incarnation of the Son and Christ’s work, according to the authentic doctrine of the divine missions.
John Paul II clearly and serenely defines the role of this dialogue with other religions and with the world, within the framework of the Church’s evangelistic mission. "In the light of the economy of salvation, the Church sees no conflict between proclaiming Christ and engaging in interreligious dialogue. Instead, she feels the need to link the two in the context of her mission ad gentes". "Other religions constitute a positive challenge for the Church: they stimulate her both to discover and acknowledge the signs of Christ's presence and of the working of the Spirit, as well as to examine more deeply her own identity and to bear witness to the fullness of Revelation which she has received for the good of all" (Redemptoris Missio 55-57). This dialogue does not put an end to the Church’s mission; dialogue and announcement go together and both represent the highest level of the Church’s work.
John Paul II has been capable of providing a methodology and a reality to this dialogue with other religions with gestures and concrete actions. Christians have understood that the interest shown and the answer given by the other religions is much slower than initially thought. The Church’s initiative however is intense and constant, especially thanks to the work done by the Holy Father and by the Pontifical Council for Inter-religious Dialogue. The two prayer meetings held in Assisi, in October 1986 and in January 2002, the visit to the mosque in Damascus during the pontifical journey in the footsteps of Saint Paul in 2001, and the numerous meeting with the representatives of other religions during the journeys undertaken by John Paul II in Asia, Africa and America, are all a concrete model of the application of the Second Vatican Council’s doctrine, totally submitted to the inspirations of the Holy Spirit.