Visiting Cardinal Sees Dialogue as 'Only Way' to Peace
Jul 25, 2006
Cardinal Ennio Antonelli of Florence, Italy, expressed hope during a recent visit to the Philippines that the Church will foster dialogue among peoples because there is "no other way" to peace.
TAGAYTAY CITY, Philippines (UCAN, July 21,2006) -- Cardinal Antonelli came to attend a gathering of about 30 Asian bishops sponsored by Focolare, an Italy-based Catholic movement that aims to build a spirituality of communion. The meeting was held June 30-July 2 at Focolare's Mariapolis Center in Tagaytay City, 55 kilometers south of Manila.
On July 1, the cardinal told UCA News how the Asian bishops had impressed him through their sharing on the theme of the gathering: "Jesus Crucified and Forsaken: The Countenance of God, Love, A Way for Humanity."
Bishops attending the meeting came from various countries and territories, including India, Japan, Korea, Macau, Myanmar, Pakistan, Philippines, Taiwan and Thailand.
Cardinal Antonelli, 69, served from 2000 to 2005 as secretary general of the Italian bishops' conference. Besides his pastoral work, he has taught literature, art history and dogmatic theology at the Theological Institute of Assisi in Rome. He also served for a time as chaplain of the Catholic Teachers' Association and various Catholic action groups in his homeland.
Through an interpreter, the cardinal shared stories that were being told at the gathering, and reported his own experiences of dialogue. He also explained why he regards dialogue as a way for Catholics to bear witness to Christ.
The interview with the Italian cardinal follows:
UCA NEWS: What is the gathering all about?
CARDINAL ENNIO ANTONELLI: In the meetings, we are speaking especially of the spirituality of communion. We also discuss the dialogues that Focolare is promoting, and how Focolare helps bring about renewal in parish life. We also reflect on Pope Benedict XVI's encyclical "Deus Caritas Est" (God is Love).
Which bishops were present?
These bishops of Asia are friends of Focolare. The event is not so much a public and institutional event, but rather a spontaneous meeting of bishops who are friends and who wish to experience brotherhood among prelates that share the same spirituality and interest.
There are 30 bishops from 10 Asian countries. It may be hard to get a list of their names because not all countries represented at the meeting have the same religious freedom as exists here in the Philippines.
What is Focolare's role in the Church of Asia?
Focolare is an institutional type of work. Its secretariat is at the Roca de Papa in Rome. Its official title means "the work of Mary." Focolare has many branches, including one composed of bishop friends of the movement.
The head of that group is Czech Cardinal Miloslav Vlk of Praha (Prague). He was to come here but could not, so he asked me to replace him.
Focolare contributes to the whole Church through its spirituality of communion. Pope John Paul II said in his apostolic letter "Novo Millennio Ineunte (At the beginning of the new millennium)" that bringing the Church and the world into communion should be the primary concern of everyone. It should be a concern at all levels -- Christian families, the parish, the diocese, and at national and even international levels. The Churches in Asia should also come together to build communion.
Asian bishops should be building such communion in their own dioceses and in the universal Church. They should support the pope because the episcopal college is co-responsible for the whole Church. So, in the work for sanctity, it is very important that communion becomes a way of life, a relationship with Christ and among us. It is a communion of love, of charity.
How does Focolare promote dialogue?
Focolare has taken initiatives in four ways: dialogue within the Catholic Church, ecumenical dialogue among Christian Churches, interreligious dialogue and dialogue with people with no religious affiliation.
The objective of dialogue, first of all, is to get to know one another better so as to overcome prejudices and allow common values to emerge, as well as to respect differences that may exist among the different religions. Dialogue can help us collaborate on the social and cultural planes, and live together in peace -- peace among countries and religions.
How did the Asian bishops impress you?
We spoke about cultural dialogue with people who are not believers, to emphasize the value of human rights, the fundamental right of humans to collaborate for peace, integrity, justice and freedom.
There were updates and video documentaries showing dialogue initiatives -- for example, by Buddhists in Japan. It was beautiful to see the Buddhists dialoguing not only with Catholics and other Christians but also among themselves, with different Buddhist denominations. The Buddhist leaders said the Christians helped their internal dialogue by creating an atmosphere of brotherly love and joy, and maintaining it.
Something similar was reported in a documentary about the head of Focolare in Thailand. She met with Buddhist monks at the highest level, and there was a beautiful atmosphere.
How does that compare with dialogue in Europe?
In Europe, there was a meeting two years ago in Stuttgart, Germany, to give a soul to Europe. There were Catholics, other Christians and people of many other religions from various nations of the continent. Dialogue is important for Europe to be not just a common market, but a community founded on human values and a common civilization.
There is dialogue in Europe, especially among Christian Churches. Muslims, Buddhists and even Jehovah's Witnesses are all in Europe, so there also are initiatives to dialogue with Muslims and Buddhists, and they are all positive.
But dialogue in Europe is more limited because non-Christians are the minority there, while in Asia the Muslims are the majority in some countries and Buddhists in others. Still, it is significant that they recognize and very much appreciate the Catholic Church, even though the Catholic Church is a small minority in Asia. We must cultivate hope.
Can the Vatican foster interreligious dialogue?
It is already doing much. The big meetings in Assisi were called by John
Paul II. [Pope John Paul II invited leaders of major world religions for a day of "prayer for peace" in Assisi, Italy, in 1986, and again in 1993 and 2002.] They were just the tip of the iceberg. There have been many more initiatives in different parts of the world.
It is not only the Vatican, but also bishops carrying out initiatives in interreligious as well as ecumenical dialogue. In Florence, I have taken part many times in Ramadan (the Islamic holy month) activities, praying in silence with Muslims.
What about war and fundamentalism?
There are many big risks but we must work for peace. It has to be through dialogue. There is no other way, whether it is religious dialogue, social dialogue, cultural dialogue, in the socio-economic or even political level.
How do you deal with relativism?
Every year, I send a letter to families of my diocese, and the theme this year is "Christians in a Pluralistic Society."
In that letter, I first remind the people to be aware of our faith in Jesus Christ, and to put Jesus at the center of our lives and love him.
The second thing is to dialogue with people of other religions because Jesus is the Savior of all. He loves all and draws all to himself. He helps them to know the truth, to do good and find everything that is good and true. A person may be a non-believer, but he may have many human values that are beautiful. He may possess that which is true. We must be happy to find this truth in him.
The third part of my letter encourages Christians to offer their faith, to propose it to someone who does not believe, but with the utmost respect toward that person. It is like saying, "I am happy to be Christian but I would be happier if you were Christian with me."
There is no chance of religious relativism, that all religions are the same. All religions present good things and good values. But Jesus Christ is the presence of God Himself among us. This is totally unique, without comparison.
That differs from proselytizing?
Proselytizing is when someone of a particular faith tries to "conquer" another by using force and psychological and economic pressure, or offering some sort of advantage. But if I offer my faith with joy, I tell the other, "I am happy to be your friend and I see you possess many values, and you can be happy if you share my faith." This is not proselytizing. It is professing my own faith, giving witness to my own faith.
Whoever has met Jesus Christ cannot remain silent. We cannot be silent about what we have seen and heard. We must proclaim it.
Visiting Cardinal Sees Dialogue as 'Only Way' to Peace