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Dialogue...the Vertical DimensionIn an atmosphere of cultural and moral relativism, “dialogue” might be a buzzword connoting “any belief goes” or “doctrine is ‘up for grabs.’” For some reactionaries the term has become a synonym for all that ails the post-Vatican II Catholic Church. Yet, in spite of perceived misgivings on the part of some, Church teaching has articulated a solid theological validity for dialogue as an integral aspect of the mission of the Church. For instance, “Dialogue and Proclamation,” issued in 1991by the Pontifical Council for Inter-Religious Dialogue, crafted a succinct rationale for inter-religious dialogue being integral to the Church’s evangelizing mission. The document asserted the Church’s commitment to dialogue primarily to be theological: “God, in an age-long dialogue, has offered and continues to offer salvation to humankind. In faithfulness to the divine initiative, the church too must enter into a dialogue of salvation with all men and women.” (D&P n. 38) Ecclesiam Suam (Paths of the Church, 1964) charted an original synthesis on the nature of dialogue and the Church’s mission. Gaudium et Spes (The Pastoral Constitution on the Church in the Modern World, 1965) integrated the theme of dialogue into its vision of the Church’s relationship to contemporary issues. (GS n. 92) Gaudium et Spes delineated several focal points for the realization of dialogue. First, there must be a creation of mutual esteem, harmony, and respect for diversity within the Catholic Church itself. Then dialogue must be directed outwards to fellow Christians who live in genuine, albeit imperfect, communion with the Catholic Church. In addition, there is a third movement of dialogue towards encounter with the human family. This section of the Pastoral Constitution points out that “the more this unity is realized in truth and charity under the impulse of the Holy Spirit, the more it will be the harbinger of unity and peace throughout the world. The writings of Pope John Paul II frequently concentrate on the topic of dialogue. From an ecumenical perspective, Ut Unum Sint (That All May Be One, 1995), his landmark encyclical on Catholic commitment to ecumenism, develops a concise but systematic overview of the theology of dialogue. (UUS nn. 28-40) The Holy Father forges an immediate linking of ecumenical dialogue with prayer, the very “soul” of ecumenical renewal. Prayer flows from the heart of the Church’s desire for Christian unity and stands as the foundation for ecumenical dialogue. (UUS n.28) Pope John Paul II also broadens the notion of dialogue beyond a purely “cognitive” understanding to embrace an “existential engagement” of the whole person. Accordingly, dialogue is integral to self-realization of the personal and the social dimensions of the person. In continuity with the thought of Paul VI in Ecclesiam Suam, the Holy Father views dialogue as “an exchange of gifts,” not simply one of ideas. According to Ut Unum Sint, dialogue is a multifaceted reality. The interlocking aspects can be summed up under several headings. Charity becomes the springboard for the initiation of dialogue. The Second Vatican Council’s Decree on Ecumenism (Unitatis Reintegratio ) stresses the need for truth and fairness. (UR n. 11) Shifting away from antagonism and conflict shift, ecumenical dialogue demands the recognition of participants in dialogue as authentic partners. Trust establishes a common ground which is rooted in a mutual “desire for reconciliation, for unity in truth.” (UUS n. 29) A “dialogue of truth” is consonant with a “dialogue of charity.” Ecumenical discussions are not superficial exercises in public relations. The dynamics of ecumenical dialogue should be focused on the discernment of truth along with fidelity to the apostolic tradition. (USS n. 32) In their common search for truth, the participants are responding to Christ’s prayer for unity. Again, in this regard, prayer and dialogue become interdependent. (UUS n. 33) Dialogue, in turn, becomes an “examination of conscience.” Sins against unity highlight the necessity of conversion. Social sin embedded in sinful structures as well as personal sin can “still contribute to division and the reinforcing of division.” (UUS n. 34) Since the spirit of conversion is a key theme in the decree on ecumenism, ecumenical dialogue assumes the shape of a “dialogue of conversion.” At this point in the encyclical, Pope John Paul II’s analysis draws forth a profound theological insight from his analysis of the relationship between conversion and dialogue. The Holy Father conceives ecumenical dialogue as operating on two planes --- a horizontal and a vertical plane. The horizontal level involves the reciprocal sharing of viewpoints and of distinctive spiritual gifts. But, more importantly, a vertical line intersects with the dialogic process being carried on by Christians engaged in dialogue. This vertical thrust opens up to the presence of Christ, the reconciliation of Christians, who is “Redeemer of the world and the Lord of history.” In and through the acknowledgment of sinfulness, an interior space is created “where Christ, the source of the church’s unity can effectively act, with all the power of his Spirit, the Paraclete.” (UUS n. 35) In the encyclical’s concluding chapter, Pope John Paul II describes the spiritual foundations of ecumenical dialogue thus: “In this dialogue which takes place before God, each individual must recognize his own faults, confess his sins, and place himself in the hands of the One who is our intercessor before the Father, Jesus Christ.” (UUS n. 82) The Holy Father upholds the thesis that the “dialogue of conversion” is indispensable for the long and strenuous task ahead. Repentance and unwavering trust in the “reconciling power of the truth which is Christ” must sustain the hope and fidelity needed to continue the ecumenical pilgrimage, the journey towards the restoration of Christian unity. The conversion of Christians and the constant purification of the Church are the sine qua non of the ecumenical commitment. The interior space is the locus wherein Christ through the power of the Spirit inspires Christian communities “to examine themselves whether they have been faithful to his plan for the church.” (UUS n. 82)
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