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71 We need to keep ever present this ineffable, yet real relationship of the dialogue, which God the Father, through Christ in the Holy Spirit, has offered to us and established with us, if we are to understand the relationship which we, i.e., the Church, should strive to establish and to foster with the human race.

72 The dialogue of salvation was opened spontaneously on the initiative of God: "He (God) loved us first;" (1Jn 4,10) it will be up to us to take the initiative in extending to men this same dialogue, without waiting to be summoned to it.

73 The dialogue of salvation began with charity, with the divine goodness: "God so loved the world as to give His only-begotten Son;" (Jn 3,16) nothing but fervent and unselfish love should motivate our dialogue.

74 The dialogue of salvation was not proportioned to the merits of those towards whom it was directed, nor to the results which it would achieve or fail to achieve: "Those who are healthy need no physician;" (Lc 5,31) so also our own dialogue ought to be without limits or ulterior motives.

75 The dialogue of salvation did not physically force anyone to accept it; it was a tremendous appeal of love which, although placing a vast responsibility on those toward whom it was directed, (

76 The dialogue of salvation was made accessible to all; it was destined for all without distinction; (Cf. Col 3,11) in like manner our own dialogue should be potentially universal, i.e., all-embracing and capable of including all, excepting only one who would either absolutely reject it or insincerely pretend to accept it.

77 The dialogue of salvation normally experienced a gradual development, successive advances, humble beginnings before complete success. (Cf. Mt 13,31) Ours, too, will take cognizance of the slowness of psychological and historical maturation and of the need to wait for the hour when God may make our dialogue effective. Not for this reason will our dialogue postpone till tomorrow what it can accomplish today; it ought to be eager for the opportune moment; it ought to sense the preciousness of time. (Cf. Ep 4,16) Today, i.e. every day, our dialogue should be again; we, rather than those toward whom it is directed, should take the initiative.

78 As is clear, the relationships between the Church and the world can assume many mutually different aspects. Theoretically speaking, the Church could set its mind on reducing such relationships to a minimum, endeavoring to isolate itself from dealings with secular society; just as it could set itself the task of pointing out the evils that can be found in secular society, condemning them and declaring crusades against them, so also it could approach so close to secular society as to strive to exert a preponderant influence on it or even to exercise a theocratic power over it, and so on.

But it seems to us that the relationship of the Church to the world, without precluding other legitimate forms of expression, can be represented better in a dialogue, not, of course, a dialogue in a univocal sense, but rather a dialogue adapted to the nature of the interlocutor and to factual circumstances (the dialogue with a child differs from that with an adult; that with a believer from that with an unbeliever). This has been suggested by the custom, which has by now become widespread, of conceived the relationships between the sacred and the secular in terms of the transforming dynamism of modern society, in terms of the pluralism of its manifestations, likewise in terms of the maturity of man, be he religious or not, enabled through secular education to think, to speak and to act through the dignity of dialogue.

79 This type of relationship indicates a proposal of courteous esteem, of understanding and of goodness on the part of the one who inaugurates the dialogue; it excludes the A PRIORI condemnation, the offensive and time-worn polemic and emptiness of useless conversation. If this approach does not aim at effecting the immediate conversion of the interlocutor, inasmuch as it respects both his dignity and his freedom, nevertheless it does aim at helping him, and tries to dispose him for a fuller sharing of sentiments and convictions.

80 Hence, the dialogue supposes that we possess a state of mind which we intend to communicate to others and to foster in all our neighbors: It is a state of mind of one who feels within himself the burden of the apostolic mandate, of one who realizes that he can no longer separate his own salvation from the endeavor to save others, of one who strives constantly to put the message of which he is custodian into the mainstream of human discourse.

81 The dialogue is, then, a method of accomplishing the apostolic mission. It is an example of the art of spiritual communication. Its characteristics are the following:

-1. Clearness above all; the dialogue supposes and demands comprehensibility. It is an outpouring of thought; it is an invitation to the exercise of the highest powers which man possesses. This very claim would be enough to classify the dialogue among the best manifestations of human activity and culture. This fundamental requirement is enough to enlist our apostolic care to review every angle of our language to guarantee that it be understandable, acceptable, and well-chosen.

-2. A second characteristic of the dialogue is its meekness, the virtue which Christ sets before us to be learned from Him: «Learn of me, because I am meek and humble of heart." (
Mt 11,29) The dialogue is not proud, it is not bitter, it is not offensive. Its authority is intrinsic to the truth it explains, to the charity it communicates, to the example it proposes; it is not a command, it is not an imposition. It is peaceful; it avoids violent methods; it is patient; it is generous.

-3. Trust, not only in the power of one's words, but also in an attitude of welcoming the trust of the interlocutor. Trust promotes confidence and friendship. It binds hearts in mutual adherence to the good which excludes all self-seeking.

-4. Finally, pedagogical prudence, which esteems highly the psychological and moral circumstances of the listener, (Cf. Mt 7,6) whether he be a child, uneducated, unprepared, diffident, hostile. Prudence strives to learn the sensitivities of the hearer and requires that we adapt ourselves and the manner of our presentation in a reasonable way lest we be displeasing and incomprehensible to him.

82 In the dialogue, conducted in this manner, the union of truth and charity, of understanding and love is achieved.

83 In the dialogue one discovers how different are the ways which lead to the light of faith, and how it is possible to make them converge on the same goal. Even if these ways are divergent, they can become complementary by forcing our reasoning process out of the worn paths and by obliging it to deepen its research, to find fresh expressions.

The dialectic of this exercise of thought and of patience will make us discover elements of truth also in the opinions of others, it will force us to express our teaching with great fairness, and it will reward us for the work of having explained it in accordance with the objections of another or despite his slow assimilation of our teaching. The dialogue will make us wise; it will make us teachers.

84 And how is the dialogue to be carried on?

85 Many, indeed, are the forms that the dialogue of salvation can take. It adapts itself to the needs of a concrete situation, it chooses the appropriate means, it does not bind itself to ineffectual theories and does not cling to hard and fast forms when these have lost their power to speak to men and move them.

86 The question is of great importance, for it concerns the relation of the Church's mission to the lives of men in a given time and place, in a given culture and social setting.

87 To what extent should the Church adapt itself to the historic and local circumstances in which its mission is exercised? how should it guard against the danger of relativism which would falsify its moral and dogmatic truth? And yet, at the same time, how can it fit itself to approach all men so as to save all, according to the example of the Apostle: "I became all things to all men that I might save all"? (1Co 9,22) The world cannot be saved from the outside. As the Word of God became man, so must a man to a certain degree identify himself with the forms of life of those to whom he wishes to bring the message of Christ. Without invoking privileges which would but widen the separation, without employing unintelligible terminology, he must share the common way of life--provided that it is human and honorable--especially of the most humble, if he wishes to be listened to and understood.

And before speaking, it is necessary to listen, not only to a man's voice, but to his heart. A man must first be understood; and, where he merits it, agreed with. In the very act of trying to make ourselves pastors, fathers and teachers of men, we must make ourselves their brothers. The spirit of dialogue is friendship and, even more, is service. All this we must remember and strive to put into practice according to the example and commandment that Christ left to us. (Cf. Jn 13,14-17)

88 But the danger remains. The apostle's art is a risky one. The desire to come together as brothers must not lead to a watering-down or subtracting from the truth. Our dialogue must not weaken our attachment to our faith. In our apostolate we cannot make vague compromises about the principles of faith and action on which our profession of Christianity is based.

An immoderate desire to make peace and sink differences at all costs is, fundamentally, a kind of skepticism about the power and content of the Word of God which we desire to preach. Only the man who is completely faithful to the teaching of Christ can be an apostle. And only he who lives his Christian life to the full can remain uncontaminated by the errors with which he comes into contact.

89 We believe that the Council, when it comes to deal with questions on the Church's activity in the modern world, will indicate a number of theoretical and practical norms for the guidance of our dialogue with men of the present-day. We believe, too, that in matters concerning the apostolic mission of the Church, on the one hand, and, on the other, the diverse and changing circumstances in which that mission is exercised, it will be for the wise, attentive government of the Church to determine, from time to time, the limits and forms and paths to be followed in maintaining and furthering a living and fruitful dialogue.

90 Accordingly, let us leave this aspect of the subject and confine ourselves to stressing once again the supreme importance which Christian preaching maintains, an importance which grows greater daily, for the Catholic Apostolate and specifically for the dialogue. No other form of communication can take its place; not even the enormously powerful technical means of press, radio and television. In a sense, the apostolate and preaching are the same.

Preaching is the primary apostolate. Our apostolate, Venerable Brethren, is above all the ministry of the Word. We know this very well, but it seems good to remind ourselves of it now, so as to direct our pastoral activities aright. We must go back to the study, not of human eloquence or empty rhetoric, but of the genuine art of the Sacred Word.

91 We must search for the laws of its simplicity and clarity, for its power and authority, so as to overcome our natural lack of skill in the use of the great and mysterious spiritual instrument of speech and to enable us worthily to compete with those who today exert so much influence through their word by having access to the organs of public opinion.

We must beg the Lord for the great and uplifting gift of speech, (Cf.
Jr 1,6) to be able to confer on faith its practical and efficacious principle, (Cf. Rm 10,17) and to enable our words to reach out to the ends of the earth. (Cf. Ps 18,5 and Rm 10,18) May we carry out the prescriptions of the Council's Constitution on Sacred Liturgy with zeal and ability. And may the catechetical teaching of the Faith to the Christian people, and to as many others as possible, be marked by the aptness of its language, the wisdom of its method, the zeal of its exercise supported by the evidence of real virtues, and may it strive ardently to lead its hearers to the security of the faith, to a realization of the intimate connection between the Divine Word and life, and to the illumination of the living God.

92 We must, finally, refer to those to whom our dialogue is directed. But, even on this point, we do not intend to forestall the Council, which, please, God, will soon make its voice heard.

93 Speaking in general on the role of partner in dialogue, a role which the Catholic Church must take up with renewed fervor today, we should like merely to observe that the Church must be ever ready to carry on the dialogue with all men of good will, within and without its own sphere.

94 There is no one who is a stranger to its heart, no one in whom its ministry has no interest. It has no enemies, except those who wish to be such. Its name of Catholic is not an idle title. Not in vain has it received the commission to foster in the world unity, love and peace.

95 The Church is not unaware of the formidable dimensions of such a mission; it knows the disproportion in numbers between those who are its members and those who are not; it knows the limitations of its power. It knows, likewise, its own human weaknesses and failings. It recognizes, too, that the acceptance of the Gospel depends, ultimately, not upon any apostolic efforts of its own nor upon any favorable temporal conditions, for faith is a gift of God and God alone defines in the world the times and limits of salvation.

But the Church knows that it is the seed, the leaven, the salt and light of the world. It sees clearly enough the astounding newness of modern times, but with frank confidence it stands upon the path of history and says to men: "I have that for which you search, that which you lack."

It does not hereby promise earthly felicity, but it does offer something--its light and grace--which makes the attainment as easy as possible; and then it speaks to men of their transcendent destiny. In doing this it speaks to them of truth, justice, freedom, progress, concord, peace and civilization.

These are words those secret is known to the Church, for Christ has entrusted the secret to its keeping. And so the Church has a message for every category of humanity: For children, for youth, for men of science and learning, for the world of labor and for every social class, for artists, for statesmen and for rulers. Most of all, the Church has words for the poor, the outcasts, the suffering and the dying; for all men.

96 In speaking in this way, we may seem to be allowing ourselves to be carried away in the contemplation of our mission and to be out of touch with reality as regards the actual relations of mankind with the Catholic Church. But that is not so. We see the concrete situation quite clearly. To give a brief idea of it, we think it can be described as consisting of a series of concentric circles around the central point in which God has placed us.

97 The first of these circles is immense. Its limits stretch beyond our sight and merge with the horizon. It is that of mankind as such, the world. We gauge the distance that lies between us and the world; yet we do not consider the world a stranger. All things human are our concern.

We share with the whole of mankind a common nature; human life with all its gifts and problems. In this primary universal reality we are ready to play our part, to acknowledge the deep-seated claims of its fundamental needs, to applaud the new, and sometimes sublime, expressions of its genius.

We possess, too, vital moral truths, to be brought to men's notice and to be corroborated by the conscience, to the benefit of all. Wherever men are trying to understand themselves and the world, we can communicate with them. Wherever the councils of nations come together to establish the rights and duties of man, we are honored when they allow us to take our seat among them. If there exists in men "a soul which is naturally Christian," we desire to show it our respect and to enter into conversation with it.

98 Our attitude in this, as we remind ourselves and everyone else, is, on the one hand, entirely disinterested. We have no temporal or political aim whatever. On the other hand, its purpose is to raise up and elevate to a supernatural and Christian level every good human value in the world. We are not civilization, but we promote it.

99 We realize, however, that in this limitless circle there are many--very many, unfortunately--who profess no religion. We are aware also that there are many who profess themselves, in various ways, to be atheists. We know that some of these proclaim their godlessness openly and uphold it as a program of human education and political conduct, in the ingenuous but fatal belief that they are setting men free from false and outworn notions about life and the world and are, they claim, putting in their place a scientific conception that is conformity with the needs of modern progress.

100 This is the most serious problem of our time. We are firmly convinced that the theory on which the denial of God is based is utterly erroneous.

This theory is not in keeping with the basic, undeniable requirements of thought. It deprives the reasonable order of the world of its genuine foundation. This theory does not provide human life with a liberating formula but with a blind dogma which degrades and saddens it. This theory destroys, at the root, any social system which attempts to base itself upon it. It does not bring freedom. It is a sham, attempting to quench the light of the living God.

We shall, therefore, resist with all our strength the assaults of this denial. This we do in the supreme cause of truth and in virtue of our sacred duty to profess Christ and His Gospel, moved by deep, unshakable love for men and in the invincible hope that modern man will come again to discover, in the religious ideals that Catholicism sets before him, his vocation to the civilization that does not die, but ever tends to the natural and supernatural perfection of the human spirit, and in which the grace of God enables man to possess his temporal goods in peace and honor, and to live in hope of attaining eternal goods.

101 These are the reasons which compel us, as they compelled our predecessors and, with them, everyone who has religious values at heart, to condemn the ideological systems which deny God and oppress the church-systems which are often identified with economic, social and political regimes, amongst which atheistic communism is the chief. It could be said that it is not so much that we condemn these systems and regimes as that they express their radical opposition to us in thought and deed. Our regret is, in reality, more sorrow for a victim than the sentence of a judge.

102 Dialogue in such conditions is very difficult, not to say impossible, although, even today, we have no preconceived intention of excluding the persons who profess these systems and belong to these regimes. For the lover of truth discussion is always possible.

The difficulties are enormously increased by obstacles of the moral order: The absence of sufficient freedom of thought and action, and the perversion of sufficient freedom of thought and action, and the perversion of discussion so that the latter is not made us of to seek and express objective truth but to serve predetermined utilitarian needs.

103 This is what puts an end to dialogue. The Church of Silence, for example, speaks only by sufferings, and with her speaks also the suffering of an oppressed and degraded society, in which the rights of the spirit are crushed by those who control its fate. If we begin to speak in such a state of affairs, how can we offer dialogue, when we cannot be anything more than a "voice crying in the wilderness"? (Mc 1,3) Silence, groaning, patience and always love, in such conditions, are the witness that the Church can still offer, and not even death can silence it.

104 But though we must speak firmly and clearly in declaring and defending religion and the human values which it proclaims and upholds, we are moved by our pastoral office to seek in the heart of the modern atheist the motives of his turmoil and denial.

His motives are many and complex, so that we must examine them with care if we are to answer them effectively. Some of them arise from the demand that divine things be presented in a worthier and purer way than is, perhaps, the case in certain imperfect forms of language and worship, which we ought to try to purify so that they express as perfectly and clearly as possible the sacred reality of which they are the sign.

We see these men full of yearning, prompted sometimes by passion and desire for the unattainable, but often also by great-hearted dreams of justice and progress. In such dreams noble social aims are set up in the place of the absolute and necessary God, testifying thereby to the ineradicable need for the Divine Source and End of all things, whose transcendence and immanence it is the task of our teaching office to reveal with patience and wisdom.

Again, we see them, sometimes with ingenuous enthusiasm, having recourse to human reason, with the intention of arriving at a scientific explanation of the universe. This procedure is all the less reprehensible in that it is often based upon laws of logical thought not unlike those of our classical school. It is a procedure which leads in a direction quite contrary to the will of those who use it, thinking to find in it an unanswerable proof of their atheism and its own intrinsic validity, for it leads them onward towards the new and final metaphysical and logical assertion of the existence of the Supreme God.

In this cogent process of reasoning the atheistic politico-scientist stops short willfully at a certain point and so extinguishes the sovereign light of the intelligibility of the universe. Is there no one among us who could help him to reason on to a realization of the objective reality of the cosmic universe, a realization which restores to man the sense of the Divine Presence, and brings to his lips the humble, halting words of a consoling prayer?

Sometimes, too, the theist is spurred on by noble sentiments and by impatience with the mediocrity and self-seeking of so many contemporary social settings. He knows well how to borrow from our Gospel modes and expressions of solidarity and human compassion. Shall we not be able to lead him back one day to the Christian source of such manifestations of moral worth?

105 Accordingly, bearing in mind the words of our predecessor of venerable memory, Pope John XXIII, in his encyclical PACEM IN TERRIS to the effect that the doctrines of such movements, once elaborated and defined, remain always the same whereas the movements themselves cannot help but evolve and undergo changes, even of a profound nature, (62) we do not despair that they may one day be able to enter into a more positive dialogue with the Church than the present one which we now of necessity deplore and lament.

Cf. N. 54.

106 But we cannot turn our gaze away from the contemporary world without expressing a cherished desire, namely that our intention of developing and perfecting our dialogue in the varied and changing facets which it presents, may assist the cause of peace between men, by providing a method which seeks to order human relationships in the sublime light of the language of reason and sincerity, and by making a contribution of experience and wisdom which can stir up all men to the consideration of the supreme values.

The opening of a dialogue, such as ours would be, disinterested, objective and sincere, is in itself a decision in favor of a free and honorable peace. It excludes pretense, rivalry, deceit and betrayal. It cannot do other than condemn, as a crime and destruction, wars of aggression, conquest or domination. It cannot confine itself to relationships with the heads of nations, but must set them up also with the body of the nation and with its foundations, whether social, family or individual, so as to diffuse in every institution and in every soul the understanding, the relish and the duty of peace.

107 Then we see another circle around us. This, too, is vast in its extent, yet it is not so far away from us. It is made up of the men who above all adore the one, Supreme God whom we too adore.

We refer to the children, worthy of our affection and respect, of the Hebrew people, faithful to the religion which we call that of the Old Testament. Then to the adorers of God according to the conception of Monotheism, the Moslem religion especially, deserving of our admiration for all that is true and good in their worship of God. And also to the followers of the great Afro-Asiatic religions.

Obviously we cannot share in these various forms of religion nor can we remain indifferent to the fact that each of them, in its own way, should regard itself as being the equal of any other and should authorize its followers not to seek to discover whether God has revealed the perfect and definitive form, free from all error, in which he wishes to be known, loved and served. Indeed, honesty compels us to declare openly our conviction that there is but one true religion, the religion of Christianity. It is our hope that all who seek God and adore Him may come to acknowledge its truth.

108 But we do, nevertheless, recognize and respect the moral and spiritual values of the various non-Christian religions, and we desire to join with them in promoting and defending common ideals of religious liberty, human brotherhood, good culture, social welfare and civil order. For our part, we are ready to enter into discussion on these common ideals, and will not fail to take the initiative where our offer of discussion in genuine, mutual respect, would be well received.

109 And so we come to the circle which is nearest to us, the circle of Christianity.

In this field the dialogue, which has come to be called ecumenical, has already begun, and in some areas is making real headway. There is much to be said on this complex and delicate subject, but our discourse does not end here. For the moment we limit ourself to a few remarks--none of them new.

The principle that we are happy to make our own is this: Let us stress what we have in common rather than what divides us. This provides a good and fruitful subject for our dialogue. We are ready to carry it out wholeheartedly. We will say more: On many points of difference regarding tradition, spirituality, canon law, and worship, we are ready to study how we can satisfy the legitimate desires of our Christian brothers, still separated from us. It is our dearest wish to embrace them in a perfect union of faith and charity.

But we must add that it is not in our power to compromise with the integrity of the faith or the requirements of charity. We foresee that this will cause misgiving and opposition, but now that the Catholic Church has taken the initiative in restoring the unity of Christ's fold, it will not cease to go forward with all patience and consideration.

It will not cease to show that the prerogatives, which keep the separated brothers at a distance, are not the fruits of historic ambition or of fanciful theological speculation, but derive from the will of Christ and that, rightly understood, they are for the good of all and make for common unity, freedom and Christian perfection. The Catholic Church will not cease, by prayer and penance, to prepare herself worthily for the longed-for reconciliation.

110 In reflecting on this subject, it distresses us to see how we, the promoter of such reconciliation, are regarded by many of the separated brethren as being its stumbling-block, because of the primacy of honor and jurisdiction which Christ bestowed upon the Apostle Peter, and which we have inherited from him.

Do not some of them say that if it were not for the primacy of the Pope, the reunion of the separated churches with the Catholic Church would be easy?

We beg the separated brethren to consider the inconsistency of this position, not only in that, without the Pope the Catholic Church would no longer be Catholic, but also because, without the supreme, efficacious and decisive pastoral office of Peter the unity of the Church of Christ would utterly collapse.

It would be vain to look for other principles of unity in place of the one established by Christ Himself. As St. Jerome justly wrote: "There would arise in the Church as many sects as there are priests." (63) We should also like to observe that this fundamental principle of Holy Church has not as its objective a supremacy of spiritual pride and domination. It is a primacy of service, of ministration, of love. It is not empty rhetoric which confers upon the Vicar of Christ the title of "Servant of the Servants of God."

Dial. Contra Luciferianos, N.9.

111 It is along these lines that our dialogue is alert, and, even before entering into fraternal conversation, it speaks in prayer and hope with the heavenly Father.

112 We must observe, Venerable Brethren, with joy and confidence, that the vast and varied circle of separated Christians is pervaded by spiritual activities which seem to promise consoling developments in regard to their reunion in the one Church of Christ. We beg that the Holy Spirit will breathe upon the "ecumenical movement," and we recall the emotion and joy we felt at Jerusalem in our meeting, full of charity and new hope, with the Patriarch of Athenagoras.

We wish to greet with gratitude and respect the participation of so many representatives of separated churches in the Second Vatican Ecumenical Council.

We want to give our assurance, once again, that we have an attentive, reverent interest in the spiritual movements connected with the problem of unity, which are stirring up vital and noble religious sentiments in various individuals, groups and communities. With love and reverence we greet all these Christians, in the hope that we may promote together, even more effectively, the cause of Christ and the unity which He desired for His Church, in the dialogue of sincerity and love.

113 And lastly we turn to speak with the children of the House of God, the one, holy, catholic and apostolic Church, of which this Roman Church is "mother and head." It is our ardent desire that this conversation with our own children should be full of faith, of charity, of good works, should be intimate and familiar.

We would have it responsive to all truth and virtue and to all the realities of our doctrinal and spiritual inheritance. Sincere and sensitive in genuine spirituality, ever ready to give ear to the manifold voice of the contemporary world, ever more capable of making Catholics truly good men, men wise, free, serene and strong; that is what we earnestly desire our family conversation to be.

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