Since the pontificate of Pope John XXIII (1958â63)âthought by many to have been the most compassionate pope of the last few hundred yearsâthe world has been blessed with some surprising successors. No one expected to have a pope from Poland, followed by a German pope, and now perhaps the most surprising pope of allâa Jesuit from the southern hemisphere of the New World.
Since his election on 13 March 2013, Jorge Mario Bergoglio, now Pope Francis, has aroused a great deal of interest around the world. This has been evident from the beginning when he chose to live in the Vatican guesthouse rather than in the papal apartments of the Apostolic Palace. The choice of Francis, after Saint Francis of Assisi, also heralded a certain predisposition: a concern for the poor and the environment.
Pope Francis has become known both for his warmth of personal style and for his steely determination to present the relevance of Christian faith in outward-looking dialogue with world issues, such as the environment, poverty, and human rights. In this latter respect, he continues the trajectory set by the Second Vatican Council (1962â65) in its determination to open the Catholic Church to engagement with the modern world. That openness sought to embrace both theological issues of believing and pastoral issues of human flourishing through rapidly changing times. Pope Francisâs immediate predecessor, Pope Benedict XVI, was known for his strong theological interests, especially his desire to repudiate intellectual currents associated with postmodernism affecting Christian understanding. Although fairly traditional-minded theologically, with Pope Francis it is the pastoral and ethical dimensions of Christian commitment that have assumed more center stageâas they were during his times of leadership as Archbishop of Buenos Aires (1998â2013) and as Cardinal Priest of San Roberto Bellarmino (2000â13) in Argentina, a country that has known political turmoil, social unrest, and individual suffering through poverty. The would-be pope was known for his compassionate voice in his championing of the poor. It is hardly surprising, therefore, that the same compassion can be detected in his papal pronouncements, sermons, and interviews, not to mention his simpler lifestyle compared to many previous occupiers of Saint Peterâs office.
Though the papal emphasis on pastoral and ethical issues has become familiar, Pope Francisâs engagement with interreligious questions is less well known. However, this does not mean that there is an absence of engagement, for the pope recognizes how deeply entangled issues of interreligious collaboration, dialogue, and theology are with the worldâs overriding need for justice, peace, and ecological sustainability. It could not be otherwise for a pope whose watchword is often âdialogue, dialogue, dialogue.â The chapters in this book bring the reflections on interreligious collaboration, dialogue, and theology to the foreground and so fill a gap in the general critical analysis of the popeâs pronouncements. It will be seen that far from being marginal to the popeâs general outlook, they form an integral part of his overall approach to Christian mission when this is interpreted in its broadest sense.
When we ponder the words of Pope Francis on dialogue, it reminds us of the prophet Ezekiel: âA new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of fleshâ (Ezekiel 36:26). Pope Francis dares us to open ourselves with a heart that will heal the historic wounds of animosity, hatred, and mistrust among the religions of the world. His hope is that authentic dialogue will help us to see each other primarily as brothers and sisters, all loved equally by the God of love. It is not hard to imagine that the main reason that Pope Francis has become the most beloved spiritual leader of our time is that he opens his heart to all those he encounters. Many who have been in his presence have spoken of how much he resonates to human need.
In a previous book, John Paul II and Interreligious Dialogue (editors Byron Sherwin and Harold Kasimow, New York: Orbis, 1999), scholars from three traditionsâJudaism, Islam, and Buddhismâreflected on the dialogical theology of the then pope. In this book the range of reflection has broadened to include scholars from seven traditionsâJudaism, Christianity, Islam, Hinduism, Sikhism, Buddhism, and secular humanism. This is in line with the growing popularity for and interest in dialogue between many religious traditions and with nonreligious philosophies as well. Furthermore, the responses take up both aspects of the dialogical task, gleaned from the popeâs pronouncements, in equal measureâthe theological and the collaborative-practical. This too reflects the changing contours, interests, and emphases, since the previous book, of dialogical relations between religions and beliefs across a wide field. Furthermore, this appraisal by scholars from different traditions broadens the discussion of Pope Francisâs writings and speeches and thus makes a significant contribution to interreligious literature, relations between religions and beliefs, and positive, collaborative action for a better world.
Printed with permission, © Libreria Editrice Vaticana
End AbstractExcerpts from Apostolic Exhortation Evangelii Gaudium (The Joy of the Gospel), 24 November 2013
244. Commitment to ecumenism responds to the prayer of the Lord Jesus that âthey may all be oneâ (Jn 17:21). The credibility of the Christian message would be much greater if Christians could overcome their divisions and the Church could realize âthe fullness of catholicity proper to her in those of her children who, though joined to her by baptism, are yet separated from full communion with her.â We must never forget that we are pilgrims journeying alongside one another. This means that we must have sincere trust in our fellow pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking: the radiant peace of Godâs face. Trusting others is an art and peace is an art. Jesus told us: âBlessed are the peacemakersâ (Mt 5:9). In taking up this task, also among ourselves, we fulfil the ancient prophecy: âThey shall beat their swords into ploughsharesâ (Is 2:4).
245. In this perspective, ecumenism can be seen as a contribution to the unity of the human family. At the Synod, the presence of the Patriarch of Constantinople, His Holiness Bartholomaios I, and the Archbishop of Canterbury, His Grace Rowan Williams, was a true gift from God and a precious Christian witness.
246. Given the seriousness of the counter-witness of division among Christians, particularly in Asia and Africa, the search for paths to unity becomes all the more urgent. Missionaries on those continents often mention the criticisms, complaints and ridicule to which the scandal of divided Christians gives rise. If we concentrate on the convictions we share, and if we keep in mind the principle of the hierarchy of truths, we will be able to progress decidedly towards common expressions of proclamation, service and witness. The immense numbers of people who have not received the Gospel of Jesus Christ cannot leave us indifferent. Consequently, commitment to a unity which helps them to accept Jesus Christ can no longer be a matter of mere diplomacy or forced compliance, but rather an indispensable path to evangelization. Signs of division between Christians in countries ravaged by violence add further causes of conflict on the part of those who should instead be a leaven of peace. How many important things unite us! If we really believe in the abundantly free working of the Holy Spirit, we can learn so much from one another! It is not just about being better informed about others, but rather about reaping what the Spirit has sown in them, which is also meant to be a gift for us. To give but one example, in the dialogue with our Orthodox brothers and sisters, we Catholics have the opportunity to learn more about the meaning of episcopal collegiality and their experience of synodality. Through an exchange of gifts, the Spirit can lead us ever more fully into truth and goodness.
Relations with Judaism
247. We hold the Jewish people in special regard because their covenant with God has never been revoked, for âthe gifts and the call of God are irrevocableâ (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom 11:16â18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 Thes 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word.
248. Dialogue and friendship with the children of Israel are part of the life of Jesusâ disciples. The friendship which has grown between us makes us bitterly and sincerely regret the terrible persecutions which they have endured, and continue to endure, especially those that have involved Christians.
249. God continues to work among the people of the Old Covenant and to bring forth treasures of wisdom which flow from their encounter with his word. For this reason, the Church also is enriched when she receives the values of Judaism. While it is true that certain Christian beliefs are unacceptable to Judaism, and that the Church cannot refrain from proclaiming Jesus as Lord and Messiah, there exists as well a rich complementarity which allows us to read the texts of the Hebrew Scriptures together and to help one another to mine the riches of Godâs word. We can also share many ethical convictions and a common concern for justice and the development of peoples.
Interreligious Dialogue
250. An attitude of openness in truth and in love must characterize the dialogue with the followers of non-Christian religions, in spite of various obstacles and difficulties, especially forms of fundamentalism on both sides. Interreligious dialogue is a necessary condition for peace in the world, and so it is a duty for Christians as well as other religious communities. This dialogue is in first place a conversation about human existence or simply, as the bishops of India have put it, a matter of âbeing open to them, sharing their joys and sorrows.â In this way we learn to accept others and their different ways of living, thinking and speaking. We can then join one another in taking up the duty of serving justice and peace, which should become a basic principle of all our exchanges. A dialogue which seeks social peace and justice is in itself, beyond all merely practical considerations, an ethical commitment which brings about a new social situation. Efforts made in dealing with a specific theme can become a process in which, by mutual listening, both parts can be purified and enriched. These efforts, therefore, can also express love for truth.
251. In this dialogue, ever friendly and sincere, attention must always be paid to the essential bond between dialogue and proclamation, which leads the Church to maintain and intensify her relationship with non-Christians. A facile syncretism would ultimately be a totalitarian gesture on the part of those who would ignore greater values of which they are not the masters. True openness involves remaining steadfast in oneâs deepest convictions, clear and joyful in oneâs own identity, while at the same time being âopen to understanding those of the other partyâ and âknowing that dialogue can enrich each side.â What is not helpful is a diplomatic openness which says âyesâ to everything in order to avoid problems, for this would be a way of deceiving others and denying them the good which we have been given to share generously with others. Evangelization and interreligious dialogue, far from being opposed, mutually support and nourish one another.
252. Our relationship with the followers of Islam has taken on great importance, since they are now significantly present in many traditionally Christian countries, where they can freely worship and become fully a part of society. We must never forget that they âprofess to hold the faith of Abraham, and together with us they adore the one, merciful God, who will judge humanity on the last day.â The sacred writings of Islam have retained some Christian teachings; Jesus and Mary receive profound veneration and it is admirable to see how Muslims both young and old, men and women, make time for daily prayer and faithfully take part in religious services. Many of them also have a deep conviction that their life, in its entirety, is from God and for God. They also acknowledge the need to respond to God with an ethical commitment and with mercy towards those most in need.
253. In order to sustain dialogue with Islam, suitable training is essential for all involved, not only so that they can be solidly and joyfully grounded in their own identity, but so that they can also acknowledge the values of others, appreciate the concerns underlying their demands and shed light on shared beliefs. We Christians should embrace with affection and respect Muslim immigrants to our countries in the same way that we hope and ask to be received and respected in countries of Islamic tradition. I ask and I humbly entreat those countries to grant Christians freedom to worship and to practice their faith, in light of the freedom which followers of Islam enjoy in Western countries! Faced with disconcerting episodes of violent fundamentalism, our respect for true followers of Islam should lead us to avoid hateful generalizations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence.
254. Non-Christians, by Godâs gracious initiative, when they are faithful to their own consciences, can live âjustified by the grace of God,â and thus be âassociated to the paschal mystery of Jesus Christ.â But due to the sacramental dimension of sanctifying grace, Godâs working in them tends to produce signs and rites, sacred expressions which in turn bring others to a communitarian experience of journeying towards God. While these lack the meaning and efficacy of the sacraments instituted by Christ, they can be channels which the Holy Spirit raises up in order to liberate non-Christians from atheistic immanentism or from purely individual religious experiences. The same Spirit everywhere brings forth various forms of practical wisdom which help people to bear suffering and to live in greater peace and harmony. As Christians, we can also benefit from these treasures built up over many centuries, which can help us better to live our own beliefs.
Social Dialogue in a Context of Religious Freedom
255. The Synod Fathers spoke of the importance of respect for religious freedom, viewed as a fundamental human right. This includes âthe freedom to choose the religion which one judges to be true and to manifest oneâs beliefs in public.â A healthy pluralism, one which genuinely respects differences and values them as such, does not entail privatizing religions in an attempt to reduce them to the quiet obscurity of the individualâs conscience or to relegate them to the enclosed precincts of churches, synagogues or mosques. This would represent, in effect, a new form of discrimination and authoritarianism....
