Saturday, September 18, 2010

Pope Benedict's Speech to Representatives of other Religions

[caption id="attachment_4032" align="alignright" width="500" caption="(Photo: Pope Benedict and Chief Rabbi Jonathan Sacks, September 17, 2010/Toby Melville)"][/caption]
My emphases and [comments]
Pope Benedict's Speech to Representatives of other Religions17/09/2010 12:45 pm
Waldegrave Drawing Room, St Mary’s University College, Twickenham, Friday, 17 September 2010

Distinguished guests, dear friends,

I am very pleased to have this opportunity to meet you, the representatives of the various religious communities in Great Britain. I greet both the ministers of religion present and those of you who are active in politics, business and industry. I am grateful to Dr Azzam and to Chief Rabbi Lord Sacks for the greetings which they have expressed on your behalf. As I salute you, let me also wish the Jewish community in Britain and throughout the world a happy and holy celebration of Yom Kippur [the Holy Father has made a point this year of sending greetings to the Jewish communities for their Holy Days].

I would like to begin my remarks by expressing the Catholic Church’s appreciation for the important witness that all of you bear as spiritual men and women living at a time when religious convictions are not always understood or appreciated. [Note that he is emphasising a positive contribution that the many faiths of a multi-faith society can make. It can really go either way: conflict between the faith groups in a multi-cultural society produces skepticism about religion; harmony produces credibility. Also, note that in this speech, Pope Benedict is continuing to answer the "agressive atheist" and secularist challenge.] The presence of committed believers in various fields of social and economic life speaks eloquently of the fact that the spiritual dimension of our lives is fundamental to our identity as human beings, that man, in other words, does not live by bread alone (cf. Deut 8:3). As followers of different religious traditions working together for the good of the community at large, we attach great importance to this “side by side” dimension of our cooperation, which complements the “face to face” aspect of our continuing dialogue. [I like that too: "side by side" compliments "face to face".]

On the spiritual level, all of us, in our different ways [he isn't smudging the differences here], are personally engaged in a journey that grants an answer to the most important question of all – the question concerning the ultimate meaning of our human existence. The quest for the sacred is the search for the one thing necessary, which alone satisfies the longings of the human heart. In the fifth century, Saint Augustine described that search in these terms: “Lord, you have created us for yourself and our hearts are restless until they rest in you” (Confessions, Book I, 1). As we embark on this adventure we come to realize more and more that the initiative lies not with us, but with the Lord: it is not so much we who are seeking him, but rather he who is seeking us, indeed it was he who placed that longing for him deep within our hearts. [I hope the Lutherans are taking note... Mind you, the Pope here points out a significant difference between Christianity and all other spiritual "paths" - only in our religion does God seek man rather than man seek God.]

Your presence and witness in the world points towards the fundamental importance for human life of this spiritual quest in which we are engaged. Within their own spheres of competence, the human and natural sciences [this comment and what follows is aimed at Prof Dawkins and Co.] provide us with an invaluable understanding of aspects of our existence and they deepen our grasp of the workings of the physical universe, which can then be harnessed in order to bring great benefit to the human family. Yet these disciplines do not and cannot answer the fundamental question, because they operate on another level altogether. They cannot satisfy the deepest longings of the human heart, they cannot fully explain to us our origin and our destiny, why and for what purpose we exist, nor indeed can they provide us with an exhaustive answer to the question, “Why is there something rather than nothing?”

The quest for the sacred does not devalue other fields of human enquiry. On the contrary, it places them in a context which magnifies their importance, as ways of responsibly exercising our stewardship over creation. [Just as Benedict prefers to look at the positive benefit of multi-faith society, so he emphasises the positive benefit of a scientific world-view.] In the Bible, we read that, after the work of creation was completed, God blessed our first parents and said to them, “Be fruitful and multiply, and fill the earth and subdue it” (Gen 1:28). He entrusted us with the task of exploring and harnessing the mysteries of nature in order to serve a higher good. What is that higher good? In the Christian faith, it is expressed as love for God and love for our neighbour. And so we engage with the world wholeheartedly and enthusiastically, but always with a view to serving that higher good, lest we disfigure the beauty of creation by exploiting it for selfish purposes.

So it is that genuine religious belief points us beyond present utility towards the transcendent. It reminds us of the possibility and the imperative of moral conversion, of the duty to live peaceably with our neighbour, of the importance of living a life of integrity. Properly understood, it brings enlightenment [one for the Buddhists there], it purifies our hearts and it inspires noble and generous action, to the benefit of the entire human family. It motivates us to cultivate the practice of virtue and to reach out towards one another in love, with the greatest respect for religious traditions different from our own.

Ever since the Second Vatican Council, the Catholic Church has placed special emphasis on the importance of dialogue and cooperation with the followers of other religions. In order to be fruitful, this requires reciprocity on the part of all partners in dialogue and the followers of other religions. [Tonight I was talking to the Rev. Mark Durie et aliter and they were saying that dialogue was useless because there is no reciprocity. Pope Benedict knows that reciprocity is a major and important issue; but he doesn't make it his prerequisite for dialogue. Jesus said "love your enemies", not "love them if they reciprocate your love".] I am thinking in particular of situations in some parts of the world ["you know who you are"], where cooperation and dialogue between religions calls for mutual respect, the freedom to practise one’s religion and to engage in acts of public worship, and the freedom to follow one’s conscience without suffering ostracism or persecution, even after conversion from one religion to another. Once such a respect and openness has been established, peoples of all religions will work together effectively for peace and mutual understanding, and so give a convincing witness before the world. [reciprocity thus is not the prerequisite for "face to face" dialogue, but it IS a prerequisite for "side by side" dialogue].

This kind of dialogue needs to take place on a number of different levels, and should not be limited to formal discussions [here Pope Benedict expands on his "face to face" and "side by side" analogy using the classic fourfould approach to dialogue embodied in the PCID statements]. The dialogue of life [a form of "side by side" dialogue] involves simply living alongside one another and learning from one another in such a way as to grow in mutual knowledge and respect. The dialogue of action [another form of "side by side" dialogue] brings us together in concrete forms of collaboration, as we apply our religious insights to the task of promoting integral human development, working for peace, justice and the stewardship of creation. Such a dialogue may include exploring together how to defend human life at every stage and how to ensure the non-exclusion of the religious dimension of individuals and communities in the life of society. Then at the level of formal conversations [traditionaly "face to face" dialogue], there is a need not only for theological exchange, but also sharing our spiritual riches [formally known as a "dialogue of religious experience" - the extent to which we can stand "side by side" with one another while we are "face to face" with God, I guess], speaking of our experience of prayer and contemplation, and expressing to one another the joy of our encounter with divine love. In this context I am pleased to note the many positive initiatives undertaken in this country to promote such dialogue at a variety of levels. As the Catholic Bishops of England and Wales noted in their recent document Meeting God in Friend and Stranger, the effort to reach out in friendship to followers of other religions is becoming a familiar part of the mission of the local Church (n. 228), a characteristic feature of the religious landscape in this country.

My dear friends, as I conclude my remarks, let me assure you that the Catholic Church follows the path of engagement and dialogue out of a genuine sense of respect for you and your beliefs [this assurance is necessary because so much has happened that causes some communities to doubt our sincerity]. Catholics, both in Britain and throughout the world, will continue to work to build bridges of friendship to other religions, to heal past wrongs and to foster trust between individuals and communities. Let me reiterate my thanks for your welcome and my gratitude for this opportunity to offer you my encouragement for your dialogue with your Christian sisters and brothers. Upon all of you I invoke abundant divine blessings! Thank you very much.

1 Comments:

At Saturday, September 18, 2010 10:58:00 am , Anonymous Nathan said...

Thanks for this. Very helpful.

"let me assure you that the Catholic Church follows the path of engagement and dialogue out of a genuine sense of respect for you and your beliefs [this assurance is necessary because so much has happened that causes some communities to doubt our sincerity]."

I think this is where I get confused. Respect for the person I can understand, but how can I respect false belief? "The horror of heresy is making Christ less and other than He is." (Dr. Norman Nagel, Selected Sermons, p. 286). If communities doubt our sincerity, is it going to make things better telling them things that, in the end, we cannot possibly believe are true? Yes, I must love the lost, but I must love God more - I must be clear about the message that I believe, teach, and confess - which, in fact, is the only message that saves the lost. In fact, it is the only way I can show the greatest love for them (this is not to separate the importance of preaching this message from a love that would die for an enemey as well), as well as God.

Isn't there some other way that Benedict could give them the assurance you say is necessary?

~Nathan (from Minnesota in the U.S.)

 

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