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Final message of the Convention „Let Us Open Up to Dialogue”

18 września 2005 | 15:20 | Ⓒ Ⓟ

We, participants of the VI Gniezno Convention, gathered at the tomb of St. Adalbert, an apostle of the undivided Church, appeal to all people of good will: “Let us open up to dialogue!”.

Our convention was an ecumenical gathering of Christians from many countries of Europe. Representatives of other religions have also been invited to it, what allowed us to take part in the prayer of Jews, Christians and Muslims, being a profession of faith in one God. This experience strengthens us in our conviction that it is precisely the power of dialogue rather than the monologue of power that best contributes to a Christian witness. Dialogue is also the most appropriate and sometimes the only way of constructing the European community of individuals and nations.
A year ago, at the previous Gniezno Convention, we called for the “restoration of spirit to Europe!”. Today we wish to point to dialogue as a way of constructing Europe rooted in universal values, coinciding in large measure with the Christian civilisation.

*Dialogue as a response to the dignity of man *
_Hear, and I will speak; I will question you, and you make it known to me. (Jb 42:4)_

Dialogue is an opportunity, necessity and challenge at the same time. It is born out of respect for the inalienable dignity of the person. One cannot respond with force to the diversity of the creation manifest in the multiplicity of ideas, values and beliefs. The principle of affirmation and respect for the person and in particular the Christian perspective of love call for the recognition of everyone’s right to their own beliefs.
For us, Christians, dialogue is a continuation of the universal dialogue in which God is engaged with the human race. Following this model, we acknowledge that dialogue has a universal and inclusive character and relates to all people of good will. Dialogue begins in everyday life; it includes dialogue within the Church, ecumenical dialogue, interfaith dialogue, and dialogue with non-believers. It also comprises dialogue between the Church and the world and contemporary culture.
Dialogue is founded on the recognition of the good will of the partners and on the readiness to understand the other party as they understand themselves. Genuine dialogue does not consist in an ordinary exchange of opinions. It does not mean an abandonment of the truth one has got to know – it means entering a joint path towards the truth. Although dialogue makes us aware of our own limitations, we are willing to overcome them.

*Witness through dialogue *
_”Who are you? We need to give an answer to those who sent us. What do you say about yourself?” (Jn 1:22b)_

Christians want to share the Good News of the Gospel with all. The proclamation of Christ to contemporary people must take place in the “dialogical spirit” of the Gospel. The right of others to propose their religious message has also to be recognized, as long as the methods used respect human dignity.
Let us recall that just as military power does not grant anyone the right to the annexation of the neighbouring territories, faith and a conviction of being a witness to the truth does not entail the right to impose one’s beliefs on one’s neighbours.
The Christian witness acquires its most authentic dimension in the attitude of dialogue. Evangelisation does not mean an imposition of truth but is a fruit of opening oneself up to the Holy Spirit, the Spirit of freedom and love. Especially today, when individualism is becoming ever more prominent, we need to work out such methods of witness which will be attractive thanks to their beauty and authenticity.
However, dialogue cannot be confused with resignation from one’s own identity, the professed articles of faith or moral principles. The dialogue to which Christ calls us is a dialogue conducted in truth; its limit is the preservation of one’s personal and religious identity

*Dialogue at the heart of Europe*
_Now when they heard of the resurrection of the dead, some mocked. But others said, „We will hear you again about this.” (Acts 17:32)_

Throughout the centuries Europe has settled its inner tensions by force. This has led to the suffering of predominantly the weakest, the poorest and the most helpless. In the wake of the greatest of these conflicts a vision of a united Europe was born, a Europe seen as a community of states and nations based on the foundations of solidarity, subsidiarity and dialogue. Today only the promotion of dialogue in various areas can lend support to this new European construction.
Europe is currently undergoing a profound crisis of its identity. We have experienced an abortive attempt at conferring the European Constitution, without due concern for social dialogue. Taking part in this year’s Gniezno Convention we have observed how much we, Christians, are called to engage in a dialogue which to a large extent will determine the future of Europe. Europe has not been, is not and will not be solely a political and economic reality. Europe is in need of the spirit.
We call on the authorities of the European Union to fully introduce the principle of dialogue with Churches and religious communities. This is the way to solutions which respect not only the complex character of European culture and tradition but also the universal values which constitute its deepest foundation.

*Living in dialogue*
_Before hearing, answer not, and interrupt no one in the middle of his speech. (Sir 11:8)_

The attitude of dialogue should become a norm and a style of life for every Christian. It ought to permeate everyday existence of each of us, starting from marriage, family and school. In particular children and youth, prone to a fascination with violence and evil, should learn the great value of dialogue in their homes. Our families should be places where we should listen rather than speak, share rather than argue, be compassionate rather than judgemental, and first and foremost where we should forgive. They should be true “schools of dialogue”.
The debates we have held in the course of the Gniezno Convention are proof that dialogue is the best method of communication and problem solving at diverse levels: within a local community and a parish, between representatives of various cultures, between believers and non-believers, between generations, between the poor and the rich, between entrepreneurs and employees. We encourage the use of all possible forms of negotiations, mediation and arbitration. Men of dialogue take every effort to make whatever brings people closer to one another prevail over what leads to division and hatred.

*Dialogue within the Church*
_If you are able, refute me. Draw up your arguments and stand forth. Behold I, like yourself, have been taken from the same clay by God. Jb 33:5-6_

Christ calls his disciples to build unity in love and truth. Nevertheless, differences may arise also when two or three meet in the name of the Lord. The fact that dialogue within the Church has been avoided throughout the centuries has led to a painful schism and confessional divisions within the Church. If we believe, though, that Christ wills the Church to be one, holy and apostolic, then we ought to take effort to restore unity.
Today dialogue within the Church is insufficient. A lack of trust between the clergy and the laity or vehement arguments between different ideological currents are by no means uncommon. A fear of accepting responsibility leads to the suppression of real problems yet it is precisely this internal dialogue that may enrich the Church and make it more credible.
The true unity of the Church is the work of the Holy Spirit and hence the prayer of the whole Church is needed. It is likewise necessary to continue ecumenical dialogue, which cannot be confined to the doctrinal aspect or to meetings of hierarchs. What is indispensable is a dialogue of the entire community of the faithful, enriched with a joint witness. We look upon this as our great chance.

*Dialogue and reconciliation*
_Do not stir up or awaken love until it pleases. (Sg 2:7b)_

Dialogue is the path of reconciliation. We learn it from a programme for Europe – three steps of reconciliation – proposed by John Paul II in the European Parliament in 1988: reconciliation with the creation, with other people and with oneself. Today we wish to follow in these footsteps.
Reconciliation between man and the creation, with the entire nature, requires respect for the nature of the creation, which is the work of the Maker. Reconciliation between man and his neighbours calls for new dialogues at all levels of European life. It likewise requires that the European Union should open up to the other countries of Europe and the world, which must not be left alone. Reconciliation of man with himself calls for being true to a well-developed conscience, for a re-examination of one’s life choices and of the adopted system of values.
The message of dialogue that we address to all people of good will is strengthened by our ecumenical prayer. We pray that our minds and hearts might be open to the power and light of the Holy Spirit and that we might arrive at a fuller understanding of our partners in dialogue. We want this attitude to permeate our lives, gestures, glances, and everyday activity.
The Europe of the spirit which we want to build is a commitment to an attitude of responsibility, dialogue and reconciliation. We see this as a great opportunity and we earnestly urge that we embrace it.
Let us open up to dialogue and let us not be afraid!

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