Social dialogue in a context of religious freedom
THE Synod Fathers spoke of the importance of respect for religious freedom, viewed as a fundamental human right. This includes “the freedom to choose the religion which one judges to be true and to manifest one’s beliefs in public.” 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 individual’s 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. The respect due to the agnostic or non-believing minority should not be arbitrarily imposed in a way that silences the convictions of the believing majority or ignores the wealth of religious traditions. In the long run, this would feed resentment rather than tolerance and peace.
When considering the effect of religion on public life, one must distinguish the different ways in which it is practiced. Intellectuals and serious journalists frequently descend to crude and superficial generalizations in speaking of the shortcomings of religion, and often prove incapable of realizing that not all believers—or religious leaders—are the same. Some politicians take advantage of this confusion to justify acts of discrimination. At other times, contempt is shown for writings which reflect religious convictions, overlooking the fact that religious classics can prove meaningful in every age; they have an enduring power to open new horizons, to stimulate thought, to expand the mind and the heart. This contempt is due to the myopia of a certain rationalism. Is it reasonable and enlightened to dismiss certain writings simply because they arose in a context of religious belief? These writings include principles which are profoundly humanistic and, albeit tinged with religious symbols and teachings, they have a certain value for reason.
As believers, we also feel close to those who do not consider themselves part of any religious tradition, yet sincerely seek the truth, goodness and beauty which we believe have their highest expression and source in God. We consider them as precious allies in the commitment to defending human dignity, in building peaceful coexistence between peoples and in protecting creation. A special place of encounter is offered by new Areopagi such as the Court of the Gentiles, where “believers and non-believers are able to engage in dialogue about fundamental issues of ethics, art and science, and about the search for transcendence.” This too is a path to peace in our troubled world.
Starting from certain social issues of great importance for the future of humanity, I have tried to make explicit once again the inescapable social dimension of the Gospel message and to encourage all Christians to demonstrate it by their words, attitudes and deeds.
Spirit-filled evangelizers
SPIRIT-filled evangelizers means evangelizers fearlessly open to the working of the Holy Spirit. At Pentecost, the Spirit made the apostles go forth from themselves and turned them into heralds of God’s wondrous deeds, capable of speaking to each person in his or her own language. The Holy Spirit also grants the courage to proclaim the newness of the Gospel with boldness (parrhesía) in every time and place, even when it meets with opposition. Let us call upon him today, firmly rooted in prayer, for without prayer all our activity risks being fruitless and our message empty. Jesus wants evangelizers who proclaim the good news not only with words, but above all by a life transfigured by God’s presence.
In this final chapter, I do not intend to offer a synthesis of Christian spirituality, or to explore great themes like prayer, Eucharistic adoration or the liturgical celebration of the faith. For all these we already have valuable texts of the magisterium and celebrated writings by great authors. I do not claim to replace or improve upon these treasures. I simply wish to offer some thoughts about the spirit of the new evangelization.
Whenever we say that something is “spirited”, it usually refers to some interior impulse which encourages, motivates, nourishes and gives meaning to our individual and communal activity. Spirit-filled evangelization is not the same as a set of tasks dutifully carried out despite one’s own personal inclinations and wishes. How I long to find the right words to stir up enthusiasm for a new chapter of evangelization full of fervour, joy, generosity, courage, boundless love and attraction! Yet I realize that no words of encouragement will be enough unless the fire of the Holy Spirit burns in our hearts. A spirit-filled evangelization is one guided by the Holy Spirit, for he is the soul of the Church called to proclaim the Gospel. Before offering some spiritual motivations and suggestions, I once more invoke the Holy Spirit. I implore him to come and renew the Church, to stir and impel her to go forth boldly to evangelize all peoples.
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