Pro Dialogo PONTIFICIUM CONSILIUM DIALOGO INTER RELIGIONES - (LVI) - DIMMID
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PONTIFICIUM CONSILIUM
PRO
DIALOGO INTER RELIGIONES
2021/1
(LVI)
167
Pro Dialogo
Dialogue and Proclamation: 30th Anniversary (1991-2021)
Dialogue and Proclamation:
30th Anniversary (1991-2021)
Rome, 19th May 2021
Pro Dialogo
167 (LVI) 2021/1Index
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PRO
DIALOGO INTER RELIGIONES
Pro Dialogo
Dialogue and Proclamation:
30th Anniversary (1991-2021)
Rome, 19th May 2021
167 (LVI) 2021/1Getting acquainted with “Dialogue and Proclamation”
Msgr. Indunil J. Kodithuwakku K.*
Introduction
19th May marked the 30th anniversary of the document “Dialogue and Proc-
lamation: Reflections and Orientations on Interreligious Dialogue and the Proc-
lamation of the Gospel of Jesus Christ” (DP) jointly published by two dicasteries
of the Roman Curia, the Pontifical Council for Interreligious Dialogue (PCID)
and the Congregation for the Evangelization of Peoples. The PCID has discussed
the process of the composition of DP in two Plenary Assemblies (1987, 1990).
Besides, the DP came into being five months after the publication of the Encyclical
Redemptoris missio of Pope John Paul II. Moreover, DP was published on the occa-
sion of the 25th anniversary of the Declaration Nostra aetate (NA) (DP 1) with the
intention of continuing the Council’s openness and sensitivity to other religions.
Accordingly, DP, referring to the magna carta of interreligious dialogue, NA,
the Declaration of the Second Vatican Council on the Church’s relationship to other
religions, stresses the importance of interreligious dialogue as well as proclamation
in the evangelising mission. Besides, it also often cites the document “Dialogue and
Mission, The Attitude of the Church toward the Followers of Other Religions: Reflections
and Orientations on Dialogue and Mission” (DM), issued by the Vatican Secretariat
for Non-Christians (now Pontifical Council for Interreligious Dialogue) in 1984.
DM for the first time listed dialogue “with the followers of other religious traditions
in order to walk together toward truth and to work together in projects of common
concern” among five principal elements of the Church’s mission (DM 13). The five
principal elements are: i) simple presence and living witness of Christian life; ii)
service of humankind for social development; iii) sacramental and liturgical life and
prayer; iv) dialogue with other religions; and v) proclamation. Nevertheless, DM
remains silent on the mutual relationship between dialogue and proclamation with
the Church’s evangelizing mission. DP intends to fill this gap.
Structure of the Document
The general structure of the document has three main parts:
* Secretary, Pontifical Council for Interreligious Dialogue. Translation of the Italian text pub-
lished in L’Osservatore Romano,19th May 2021, pp. 2-3. Pro Dialogo 77 (XXVI/2) 1991, pp. 151-302
published the Italian, English and French text of Dialogue and Proclamation with Press Statements
by Cardinal Arinze and Cardinal Tomko.
The English translation of Dialogue and Proclamation can be downloaded freely at: .
3 I. Interreligious Dialogue (14-54):
II. Proclaiming Jesus Christ (55-76):
III. Interreligious Dialogue and Proclamation (77-86).
Reasons for Dialogue and Proclamation
DP views dialogue and proclamation together as a “single, but complex real-
ity” (DM 13, DP 2). It studies the characteristics of each, and then their mutual
relationship. Why did DP undertake a study on the relationship between dialogue
and proclamation? The reasons are as follows:
i) New awareness of religious plurality and the important role the religious
traditions play;
ii) To stimulate interreligious dialogue where there is hesitation;
iii) To provide doctrinal and pastoral guidance of the Church’s mission so as
to iron out misconceptions such as: does dialogue simply replace proc-
lamation or has the proclamation of the Gospel lost its urgency and so
bringing people into the community of the Church has become second-
ary or even superfluous? The other extreme is that some fail to recognise
interreligious dialogue as one element in the mission of the Church (cf.
DP 4);
iv) The Day of Prayer for Peace in Assisi in 1986 and the fundamental unity
of the human race, in its origin and its destiny and the role of the Church
as an effective sign of this unity (cf. DP 5).
Definitions of evangelization, dialogue and proclamation
Both documents RM and DP stress that mission and dialogue are not in con-
flict with each other, and the Church has the fundamental duty to link the two in the
context of her mission to people of other faiths. These two elements must maintain
both their intimate connection and also their distinctiveness (RM 55, DP 77).
From the outset Dialogue and Proclamation defines clearly the key terms of
evangelization, dialogue, proclamation, conversion and religious traditions (DP
8-13). Evangelization is understood as the mission of the Church in its totality,
while proclamation is more specific, being the communication of the Gospel mes-
sage as an invitation to a commitment of faith in Jesus Christ and to entry through
baptism into the Church (DP 10). Dialogue means “all positive and constructive
interreligious relations with individuals and communities of other faiths which
are directed at mutual understanding and enrichment, in obedience to truth and
respect for freedom” (DP 9). Proclamation is considered the foundation, centre,
and summit of evangelization.
4Salient features of Dialogue and Proclamation
The message of the document DP is always timely. Let us briefly recall its
salient points:
1. Religious traditions are viewed positively: This is done in light of Vati-
can II. “They command our respect because over the centuries they have
borne witness to the efforts to find answers ‘to those profound myster-
ies of the human conditions’ (Nostra aetate 1)” (DP 14). To buttress this
positive assessment DP mentions the teachings of the Vatican Council II:
salvation in Jesus Christ is open to all persons of good will (Gaudium et
spes 22) (DP 14); the presence in these traditions of “a ray of that Truth
which enlightens all (NA 2)” and “the seeds of the word a generous God
has distributed among the nations (cf. Ad gentes 11). These riches which
are “found sown” not only “in minds and hearts,” but also “in the rites and
customs of peoples (cf. Lumen gentium 17)” (DP 16). “Holy Spirit was at
work in the world before Christ was glorified (Ad gentes 4)” (DP 17). The
good or truth in other religious traditions is seen as a preparation for the
Gospel (cf. Lumen gentium 16). “This recognition impels the Church to
enter into “dialogue and collaboration” (NA 2; cf. GS 92-93)” (DP 17).
2. Scriptural basis for dialogue: From the beginning of creation God made
a Covenant with all peoples (Genesis 1-11). This shows that there is but
one history of salvation for the whole of humankind which sees its final
fulfilment in Jesus Christ (cf. DP 19). This salvation extends beyond the
chosen people to include all nations (cf. DP 20). Jesus announces that
the kingdom of God is open for all - chosen people as well as gentiles
(cf. DP 22).
3. Patristic basis for dialogue: There are references to: Justin’s doctrine of the
seeds sown by the divine Logos among the nations, to Irenaeus’ vision of
God’s self-manifestation through the Son throughout history, even before
the incarnation, and to Clement of Alexandria’s view of God’s covenant
with Greek “philosophy” as a stepping stone to the philosophy that is ac-
cording to Christ (cf. DP 24).
4. History of salvation: “History becomes salvation history, inasmuch as
through it God progressively manifests himself and communicates with
humankind” (DP 25). This process of divine manifestation and commu-
nication which began with creation itself (DP 19), “reaches its climax in
the incarnation of the Son of God in Jesus Christ” (DP 25).
5. Pope John Paul II and Assisi Prayer: The Pope gives explicit recognition to
the presence of the Holy Spirit in the life of the members of other religious
traditions (cf. Redemptor hominis 6) and the world (Dominum et Vivifican-
5tes (cf. 53) (DP 26). Furthermore, he notes that ‘“every authentic prayer
is called forth by the Holy Spirit, who is mysteriously present in the heart
of every person,’ Christian or otherwise” (DP 27). Thus, a “‘mystery of
unity’ was manifested clearly at Assisi, ‘in spite of the differences between
religious professions’” (DP 28).
6. Unity of salvation: From the mystery of the unity of humanity follows
that all men and women who are saved share, though differently, in the
same mystery of salvation in Jesus Christ through his Spirit (cf. DP 29).
7. Respect but with discernment: The other religious traditions include el-
ements of grace. Yet, it does not imply that everything in them is the
result of grace, therefore discernment is needed (cf. DP 30-31).
8. Dialogue and purification: In the process of dialogue, Christians may
have also to challenge the followers of other religious traditions in a
peaceful spirit with regard to the content of their belief. But Christians
too must allow themselves to be questioned because “Notwithstanding
the fullness of God’s revelation in Jesus Christ, the way Christians some-
times understand their religion and practise it may be in need of purifi-
cation” (cf. DP 32).
9. DP 34-35 describes the relationship between the Church and the King-
dom of God, on the one hand and on the other, the relation to both
of the members of the other religious traditions who are saved in Jesus
Christ.
10. Dialogue of salvation: The foundation of the Church’s commitment to
dialogue is “not merely anthropological but primarily theological” (DP
38). For it is found in the “age-long dialogue” through which God has
offered and continues to offer salvation to humankind (cf. DP 38).
11. Deeper and sincere dialogue: “The aim of dialogue does not stop at mu-
tual understanding and friendly relations: it reaches a much deeper level,
that of the spirit, where exchange and sharing consist in a mutual witness
to one’s beliefs and a common exploration of one’s respective religious
convictions” (DP 40). The aim of dialogue is therefore “a deeper conver-
sion of all towards God” (cf. DP 41). Besides, “Sincere dialogue implies
mutual acceptance of differences, or even of contradictions, as well as
respect for the free decision of persons taken according to the dictates of
their conscience” (cf. DH 2) (cf. DP 41).
12. Four forms of dialogue: The dialogue of life, action, theological and re-
ligious experiences are inter-connected. This dialogue is important for
integral development (cf. DP 41).
13. Dialogue requires a balanced attitude from the partners: open and recep-
tive, unselfish, impartial and accepting differences and contradictions.
6It also needs “The will to engage together in commitment to the truth
and readiness to allow oneself to be transformed by the encounter” (cf.
DP 47).
14. Sincere dialogue and religious conviction: “The sincerity of interreligious
dialogue requires that each enters into it with the integrity of his or her
own faith” (DP 48). Christians, while confessing their belief in Jesus
Christ, the only mediator between God and man (sic), as the fullness of
revelation, must also remember that God has manifested himself in some
way to the followers of other religious traditions (cf. DP 48). Further-
more, individual Christians have no guarantee that “they have grasped
that truth fully” and “in the last analysis, truth is not a thing we possess,
but a person by whom we must allow ourselves to be possessed” (DP 49).
As a consequence, “Christians must be prepared to learn and to receive
from and through others the positive values of their religions” (DP 49).
15. Openness to truth and maturity of faith: This dialogue will help Chris-
tians to “discover with admiration all that God’s action through Jesus
Christ in his Spirit has accomplished and continues to accomplish in the
world and in the whole of humankind” and “the active presence of the
mystery of Jesus Christ beyond the Church” (cf. DP 50).
16. Obstacles to dialogue: Obstacles arise from a lack of understanding of
the true nature and goal of interreligious dialogue. These need therefore
to be constantly explained (DP 53).
17. Interreligious dialogue and proclamation are interrelated yet not inter-
changeable: Dialogue and proclamation are both authentic elements of
the Church’s evangelizing mission. Therefore, both are legitimate and
necessary (DP 77).
18. A fraternal journey: “the members of the Church and the followers of
other religions find themselves to be companions on the common path
humanity is called to tread” (DP 79).
19. Inter and intra-religious dialogue: Through interreligious dialogue, the
Church encourages dialogue, “even among these religious traditions
themselves” (DP 80).
Reading Dialogue and Proclamation Three Decades Later
In this era of globalization, religions cross many boundaries and the inter-re-
ligious and intra-religious encounters continue to produce mixed results. Religion
is increasingly at the fore in our world today, though sometimes in opposing ways.
Therefore, relativisation, radicalisation, politicisation and polarisation of religions
as well as interreligious dialogue and cooperation are social phenomena today. The
7Covid-19 pandemic, together with climate change, world hunger, wars and con-
flicts, migration and refugees etc. continues to inflict widespread sufferings to all
especially to the poor and the marginalized. The particular hermeneutic that Pope
Francis has applied to his entire magisterium is: “we must go to the periphery,
that’s what God does.” Accordingly, the Pope clearly indicates a roadmap for a
“Liberative solidarity” with all. He clearly highlights that human suffering, especial-
ly the cry of the poor and the cry of the earth, provides the followers of different
beliefs and all people of goodwill with a common platform to collaborate for the
common good. “May the religions be wombs of life, bearing the merciful love of
God to a wounded and needy humanity; may they be doors of hope helping to pen-
etrate the walls erected by pride and fear” (Pope Francis, Interreligious audience, 3
November 2016).
Pope Francis further highlights “This is the human paradigm on which our
following of Jesus must be based, because, “the proposal offered by Jesus is a con-
crete one and not a notion. It is concrete “Go and do the same” he says to the man
who asked “who is my neighbour?” (Ecuador, 7.7.2015). Accordingly, salvation
takes place in history. The alternative social model of Pope Francis is based on
soteriology of mercy, “revolution of tenderness” which takes place through inter-
cultural socio-political dialogue as well as ecumenical and interreligious dialogue.
Therefore, we can say “dialogue of mercy” paves the way for “dialogue of action”
and “dialogue of action” leads to “dialogue of hope.”
The Abu Dhabi declaration and the Encyclical “Fratelli tutti” (FT) seek to
foster a “culture of encounter” in place of a “culture of conflict”; a “culture of in-
clusion” in place of “culture of exclusion”; a “culture of respect and care” in place
of a “culture of discrimination and demonization.” In this regard, the Church has
a mission to “reawaken the spiritual energy” (FT 276) of Christians and of others
through dialogue to build a better world. Nevertheless, Pope Francis says that “This
has nothing to do with watering down or concealing our deepest convictions”
(FT 282). On the contrary, dialogue flows from our own identity.
Apart from these immediate and burning contemporary challenges, today,
there is also a need for critical theological studies on the New Religious Move-
ments, religious radicalism and the question of dual/multiple religious belonging.
Further studies are also needed on religious pluralism, religious freedom, educating
for dialogue, role of laity and youth in dialogue, mission, proclamation and con-
version etc.
Finally, the document, Dialogue and Proclamation still remains an invaluable,
fascinating and fundamental resource for all concerned with issues in mission the-
ology and interreligious dialogue.
8Welcome Address
H. Em. Cardinal Miguel Ángel Ayuso Guixot*
I wish to convey to you my warmest sentiments of welcome for this webinar
event. Thirty years ago, on the 19th of May 1991, this Pontifical Council in col-
laboration with the Congregation for the Evangelisation of Peoples (Propaganda
Fide) launched the document “Dialogue and Proclamation: Reflections and Orienta-
tions on Interreligious Dialogue and the Proclamation of the Gospel of Jesus Christ.” It
was the fruit of a valuable dialogue ad-intra which brought both pontifical offices
to ponder on their respective engagements vis-à-vis the overall evangelizing mis-
sion of the Church.
With regard to this Pontifical Council, that dialogue was taking place at an
important moment: a quarter of century of Nostra Aetate, the inspirational docu-
ment of the Pontifical Council for Interreligious Dialogue. The dialogue was to be
a favourable occasion to ponder on the shape of the original mandate of the office,
that is, in the words of Pope Paul VI, “to search for methods and ways of opening
a suitable dialogue with non-Christians” (Regimini Ecclesiae, no. 99).
In the process of searching for that suitable dialogue ad-extra, it was necessary
to dialogue ad-intra in service of the over-arching mission of the Church. For the
last three decades, the fruit of the inter-dicasterial collaboration (DP 4) has served
as a blue print for the life of this Dicastery.
Ad-intra Dialogue
The document’s call for an ad-intra dialogue is applicable to the Church at
all levels, and in particular local Churches, for they should be the protagonists of
dialogue. The ad-intra dimension reminds Catholics that dialogue is part and par-
cel of the evangelizing mission of the Church, to which they should respond with
promptness and in accordance to their situations: “All Christians, according to
their situations, should be encouraged to equip themselves so that they may better
fulfil this two-fold commitment” (DP 89).
The document Dialogue and Proclamation clarified the content and charac-
teristics of dialogue (DP 9), recognized the various forms and ways in which it
can materialize (DP 42), and described the provisions or attitudes that promote
dialogue, as well as obstacles that could hinder it. It further stated that dialogue
requires preparation and the cultivation of attitudes conducive to the encounter of
* President, Pontifical Council of Interreligious Dialogue.
9the other. In all the ways of daily life and formal encounters in which dialogue is
conducted, Christ and the mission of His Church are made known. At the same
time, the Christian engaged in dialogue is challenged to discover the traces of the
Divine in unfamiliar territories.
Ad-extra Dialogue
In ad-extra dialogue, this Pontifical Council has been approaching followers
of other religions, in ways that respect their otherness and invite them to bring
their best to the dialogue table. It has deepened friendships with religious leaders
and organizations, organized interreligious colloquia and facilitated interreligious
gatherings. The activities and attitudes developed have aimed at dissipating mis-
understandings and doubts regarding dialogue, encouraging Christians to acquire
correct understanding and esteem of other religions, as well as guiding followers
of other religious traditions towards an objective appreciation of the Christian
doctrine and way of life.
Dialogue and Proclamation
As for the relationship between dialogue and proclamation, the central point
of the exchanges between the two dicasteries, the document offered a circumspect
synthesis, using carefully chosen concepts and qualifiers. It brought forth the com-
plex and singular characteristics of these two modalities of the evangelizing mission
of the Church.
Overall, the document recognized the Church’s engagement with individu-
als and communities of other faiths (DP 9) and the communication of the Gos-
pel message as a “two fold-commitment” (DP 89) of the “one evangelizing mis-
sion” of the Church (DP 82). The mystery of salvation that God realizes in Jesus
Christ by the Power of the Holy Spirit, culminating in the incorporation into the
Church through baptism (DP 10), is helped, not hindered, by dialogue. It further
established that dialogue and proclamation are “distinct”, “interrelated yet not in-
terchangeable,” “authentic and absolutely necessary elements of the evangelizing
mission of the Church” (DP 77).
Popes Sustain Dialogue
Since the Second Vatican Council, Pope Paul VI, Pope John Paul II, Pope
Benedict XVI and now Pope Francis, by their actions and teachings, have sustained
dialogue. They cherished the friendship of religious leaders, showing them ear-
nest respect and love; during their apostolic journeys, they included interreligious
10meetings on their agenda. Moreover, they extended messages of care to believers
of other faiths and devoted time to teachings on interreligious dialogue. They also
promoted values such as peace and stability in the world as shared motives for a
spiritual dialogue, during which leaders of diverse religious traditions could gather
and pray, each in accordance with the prescriptions of his or her tradition.
Fratelli tutti, the latest encyclical of Pope Francis, dwells extensively on dia-
logue. Dialogue, he teaches, is “approaching, speaking, listening, looking at, com-
ing to know and understand one another, and to find common ground” (FT 198).
And “the goal of dialogue is to establish friendship, peace and harmony, and to
share spiritual and moral values and experiences in a spirit of truth and love” (FT
271).
A Work in Progress
Today, the message and concerns of DP remain a work in progress. The wish
for today’s webinar is to realize how thirty years later, interreligious dialogue has
become “an integral element of the evangelizing mission of the Church” (DP 38),
engaging the Church into the Dialogue of universal Salvation of which God is
the protagonist; to see how by fostering dialogue with and among other religions,
the Church fulfils her role as “sacrament,” that is, a sign and instrument of com-
munion with God and unity among all people” (DP 80). And more concretely, to
know more about the history of the document, to learn about the impacts of its
reception for our present and future practice of these “difficult yet absolutely neces-
sary” (DP 89) tasks of the one evangelizing mission of the Church, and finally, to
integrate evolving thoughts and insights in the practice of dialogue.
In fine
Before concluding these opening remarks, I would like to express my grati-
tude to all contributors to this webinar. They are assiduous supporters and collabo-
rators of the PCID and living witnesses who, through their commitments, have
worked tirelessly for the reception of this document.
Though webinars cannot be a substitute for meetings with physical presence,
we are nonetheless happy that we will be able to reflect on this 30 years old docu-
ment, in the best measure we can, with the help of technology, which is truly a
blessing in these times of pandemic. I take this opportunity to thank again all the
distinguished speakers and participants. May the presentations we are about to
receive be full of insights that invigorate our commitment to dialogue and proc-
lamation.
11Keynote Address
H. Em. Cardinal Michael Fitzgerald, M. Afr.*
Dialogue and Proclamation: origin and relevance
Dialogue and Proclamation (DP), published on 19 May, 1991, was the first
official document produced by the Pontifical Council for Interreligious Dialogue.
It had been preceded in 1984 by the document The Attitude of the Church towards
the Followers of Other Religions. Reflections and Orientations on Dialogue and Mission
(DM), but this appeared when the dicastery for interreligious dialogue was known
as the Secretariat for Non-Christians.
It may be wondered why the Secretariat for Non-Christians, set up by Pope
Saint Paul VI in 1964, took so long to produce an official document. The first
period of its existence, under the presidency of Cardinal Paolo Marella (1964-
1973), was a time for the laying of foundations. Cardinal Marella felt that the real
work of dialogue had to be carried out at the local level, but he realized that the
Local Churches had first to be convinced that engaging in relations with other
believers was in conformity with the Catholic faith. This task was undertaken by
the Secretariat through its Bulletin in which the purpose of dialogue could be ex-
plained. Its first issue contained an article, in Latin, on the teaching of Vatican II
on non-Christian religions1. A supplement to the Bulletin offered a presentation
of the Catholic faith destined to be shared with the followers of other religions2. A
book was also published to promote a better understanding of different religions3.
Above all the Secretariat produced a series of “guidelines” for dialogue with Bud-
dhists, Hindus, Muslims and the followers of Traditional Religion in Africa.
Each dicastery of the Roman Curia has a number of members chosen from
among the bishops of the world who act as its governing board. Cardinal Marella,
considering all the bishops of the world as the collaborators of the Secretariat, had
not proposed the appointment of any Members. His successor, Cardinal Sergio
Pignedoli (1973-1980), changed this policy, and in 1979 the first Plenary Assem-
* President Emeritus of the Pontifical Council for Interreligious Dialogue.
1
P.ROSSANO, “Quid de non christianis Oecumenicum Concilium Vaticanum II docuerit”,
SECRETARIATUS PRO NON CHRISTIANIS Bulletin 1(1966) 15-22.
2
P.ROSSANO, La speranza che è in noi, Bulletin supplement 1967; also published by Editrice
Esperienze, Fossano 1968.This pamphlet was translated into different languages.
3
SECRETARIATUS PRO NON CHRISTANIS, Religioni. Temi fondamentali per una cono-
scenza dialogica,Fossano, Editrice Esperienze 1970; also published in English and French.
12bly of the Secretariat took place. This body requested a “Directory for Dialogue”,
perhaps on the lines of the Ecumenical Directory produced by the Secretariat for
Christian Unity. In the end, however, the decision was taken to draw up a state-
ment encouraging dialogue in the Church. This document, after going through
many drafts, was finalized at the second Plenary of the Secretariat in 1984, now
under the presidency of Cardinal Francis Arinze, and, after having received official
approval, was published in the Acta Apostolicae Sedis of that year.
This document, under its full title of The Attitude of the Church towards the
Followers of Other Religions. Reflections and Orientations on Dialogue and Mission,
was published in a special issue of the Bulletin not only in the original Italian,
but also in Arabic, English, French, German and Spanish4. It is an inspirational
document, defining dialogue as a process “in which Christians meet the followers
of other religious traditions in order to walk together towards truth and to work
together in projects of common concern” (DM 13). It places such dialogue firmly
within the overall mission of the Church, presents succinctly the foundation and
forms of dialogue, and explains that its ultimate aim is “conversion” understood
in the biblical sense as “the humble and penitent return of the heart to God in the
desire to submit one’s life more generously to him” (DM 37).
Despite its having been officially recognized, the document Dialogue and Mis-
sion raised questions in the minds of some Christians. If dialogue is situated within
the mainstream activities of the Church, or rather if its legitimate place among
these activities is recognized, then how is this dialogue to be related to the duty to
proclaim Jesus Christ? Is such proclamation now obsolete? Has dialogue become
the new name for mission? From the side of the followers of other religions, the
question arose as to whether dialogue was considered as a tool of mission, under-
stood in the sense of an occasion to preach Jesus Christ in order to bring about
conversion to the Christian faith and membership of the Church. These were im-
portant questions which could not be eluded. On the one hand lay the danger of
sapping the missionary vitality of the Church, and on the other the risk of arousing
the suspicions of people of other religions with regard to the purpose of dialogue.
The decision was taken therefore to prepare a new document which would study
the relationship between dialogue and proclamation. This then is the origin of
the document entitled Dialogue and Proclamation. Reflections and Orientations on
Interreligious Dialogue and the Proclamation of the Gospel of Jesus Christ.
At the Plenary Assembly of 1987 a preliminary draft of the new documented
was presented. A challenge came from an unexpected quarter. Cardinal Jozef Tom-
ko, Prefect of the Congregation for the Evangelization of Peoples (CEP) and a de
4
Bulletin 56 (1984). It is customary to refer to it as Dialogue and Mission (DM).
13jure member of the PCID, declared that the PCID had no right to produce such
a document since it was dealing with materia mixta, both dialogue and evangeli-
zation, and so was the concern also of the CEP. He proposed a joint preparation
of the document.
This proposition was readily accepted by Cardinal Arinze who felt that the
more people who were in favour of the document before it was published, the
better it would be received. So the idea of a new document was saved. Yet the
agreement on its joint preparation brought about a change in the composition of
the drafting committee, two members being appointed by the PCID and two by
the CEP, with the Secretary of the PCID as the drafting secretary.
A further draft was produced, starting with dialogue, then turning to procla-
mation, and finally discussing the relationship between these two elements of the
Church’s mission. To allay suspicions an explanatory statement was included:
If dialogue is treated first, this is not because it has any priority over proc-
lamation. It is simply because dialogue is the primary concern of the Pontifical
Council for Interreligious Dialogue which initiated the preparation of the docu-
ment (DP 3).
In accordance with the principle of Cardinal Arinze mentioned above - as far
as possible reach agreement before publication - the new draft was sent to all the
episcopal conferences of the world for their comments. The draft was then amend-
ed in the light of these comments, where appropriate. The Canadian bishops called
for more attention to the special nature of dialogue with the Jews. The response
in this case was that the PCID did not have competence for Jewish-Christian di-
alogue, this belonged to the Commission for Religious Relations with Jews which
came under the Pontifical Council for Promoting Christian Unity. A note to this
effect was added in the final document (cf. DP 12). The concern of the document
is dialogue with all religions, without mentioning any religions explicitly. In fact, a
restriction is mentioned: dialogue with “new religious movements” is not treated;
reference is made to an inter-dicasterial report on this question (cf. DP 13).
Finally the full draft of the document was submitted to the members of the
Plenary Assemblies of the PCID and the CEP and received their approval. In the
meantime, however, preparation had been under way for a missionary encyclical of
Pope John Paul II. Priority was given to this encyclical which was issued as Redemp-
toris Missio on December 7, 1990. The publication of Dialogue and Proclamation
was delayed until Pentecost of the following year, May 19, 1991. No changes were
made to the text that had been approved by the bishops of the PCID, except that
the publication of the encyclical was recorded in the document:
As this text was in its final stages of preparation for publication, the Holy
Father, Pope John Paul II, offered to the Church his encyclical Remptoris Missio in
which he addressed these questions and many more. The present document spells
14out in greater detail the teaching of the encyclical on dialogue and its relations to
proclamation (cf. RM 55-57). It is therefore to be read in the light of this encyclical
(DP 4).
It is time now to examine the contents of Dialogue and Proclamation and
consider its continued relevance in today’s world.
The first paragraphs of DP form an introduction which is made up of two
parts: an explanation of its origin (DP 1-7) and a clarification of the terms used
in the document (DP 8-13). The reasons for producing DP have already been
indicated in the present article, so there is no need to elaborate further on this. It
will be sufficient to point out that DP itself evokes the significance of the Vatican
II Declaration Nostra Aetate with its teaching on the importance of interreligious
dialogue while stressing, at the same time, the duty of the Church to proclaim
salvation in Jesus Christ. It refers to the document Dialogue and Mission which
teaches that these “component elements and authentic forms of the one evange-
lizing mission of the Church…are both oriented toward the communication of
salvific truth” (DP 2). It then explains how further considerations on these two
elements and on their mutual relationship are being offered by the PCID and the
CEP together. Further encouragement is derived from the teaching of Pope Saint
John Paul II during and after the celebration of the World Day of Prayer for Peace,
held in Assisi on October 27, 1986.
Some reasons are given in this introduction for the publication of the doc-
ument at that time: a new awareness of religious plurality in a world of increased
and more rapid communications, of greater movement of peoples, and of growing
interdependence; a need to stimulate dialogue on account of hesitancy in parts
of the Christian world; the corresponding need to provide doctrinal and pastoral
guidance (cf. DP 4). It may be pointed out here that these reasons are still relevant
today, as is confirmed by the teaching of Pope Francis, particularly in Evangelii
gaudium which deals explicitly with interreligious dialogue (EG 147-254) and
more recently in Fratelli Tutti which dedicates its final chapter to Religions at the
Service of Fraternity in our World (FT 271-287).
A feature of DP is the care taken to define the terms that are going to be
used in the document. It is noted that evangelization can have both a broad sense,
bringing the Good News into all areas of humanity in order to transform it from
within, and a more specific sense, “the clear and unambiguous proclamation of the
Lord Jesus” (Evangelii nuntiandi 22). It is stated that in DP “the term evangelizing
mission is used for evangelization in its broad sense” (DP 8). Then there is mention
of the different ways that dialogue can be understood: as reciprocal communica-
tion; as an attitude of respect and friendship, “the spirit of dialogue”; and finally
the definition used in DP and adopted from Dialogue and Mission: “all positive and
constructive interreligious relations with individuals and communities of other
15faiths which re directed to mutual understanding and enrichment” (DM 3), with
the additional clause “in obedience to truth and respect for freedom” (DP 9). Proc-
lamation is the term chosen to represent the more specific sense of evangelization
as indicated above. It is recognized that conversion can be understood in different
ways: as a general movement toward God, or as a change of religious adherence.
Here no option is made; it is just said that the context will provide sufficient indi-
cation for the meaning intended. Finally, the note on religions or religious traditions,
already mentioned above, which explains the absence of reference in the document
to dialogue with Jews or with the followers of New Religious Movements.
Part I
Part I of DP deals with Interreligious Dialogue. This part is divided into three
sections. The first section offers a Christian approach to religious traditions. It starts
with the teaching of Vatican II, though it warns that “the exact meaning of what
the Council affirms needs to be carefully and accurately ascertained” (DP 15). The
caution expressed reflects the care with which this document was drafted. It is also
good to remember that, as with any document dealing with matters of faith, before
publication it was submitted to the scrutiny of the Congregation for the Doctrine
of the Faith. Its reliability should therefore not be questioned.
Important reflections of a theological nature are offered based on the teaching
of Vatican II. First, that “salvation in Jesus Christ is, in a mysterious way, a reality
open to all persons of good will”.There follows a quotation from Gaudium et spes
where it is stated that “the Holy Spirit offers to all the possibility of being made
partners (the Latin consocientur might be translated better as “participants”), in a
way known to God, in the Paschal mystery” (GS 22 quoted in DP 15). Later it is
shown that the work of the Spirit is not confined to individuals but extends also to
the religious traditions to which they belong (cf. DP 17). The Church recognizes
“what is true and holy in these religions” (NA 2) and has the duty to perfect these
elements in Christ. This is one of the aims of dialogue through which Christians,
are to “acknowledge, preserve and encourage, the spiritual and moral good found
among non-Christians, as well as their social and cultural values” (NA 2). This
is extremely important since it means that Christians are not to consider other
religions as enemies to be destroyed, but to treat the members of these religions as
brothers and sisters.
There follow some indications of the scriptural background to the teaching
of Vatican II, both in the Old Testament and in the New (cf. DP19-23). DP is
not a document on the interpretation of Scripture, so these paragraphs remain
necessarily rather summary. Yet its cautious approach can be noted again, for it
says that references in the NT to other religions “may appear to be contrasting, but
16can be seen as complementary” (DP 23). Perhaps the same could be said of the
attitude of the Fathers of the Church, to whom only two paragraphs are devoted
(DP 24-25); they also show differing attitudes towards other religions. The docu-
ment returns to the recent Magisterium which provides “the theological basis for
a positive approach to other religious traditions and the practice of interreligious
dialogue” (DP 27), by emphasising the mystery of the unity of humankind and the
unity of salvation. A notable absence from this section is any reference to Redemp-
toris Missio. As explained above, the final draft of DP had been prepared before
the publication of this encyclical, and so no references to it could be made. It can
be seen that DP is fully in agreement with the theological vision of Redemptoris
Missio, especially with regard to its teaching on the role of the Holy Spirit which
this encyclical develops in line with Dominum et vivificantem. an earlier encyclical
of Pope Saint John Paul II.
The closing paragraphs of this section bear witness to the cautiously realistic
character of DP. For example it is stated clearly: “To say that other religious tradi-
tions include elements of grace does not imply that everything in them is the result
of grace.” (DP 31). This can be seen as a warning against an over-enthusiastic en-
gagement in dialogue seen only as a confirmation of the beauty of other religions.
Indeed it is pointed out that dialogue may include a challenge with regard to cer-
tain beliefs and practices, but always in a peaceful spirit. Moreover “Christians too
must allow themselves to be questioned…. [since] the way Christians sometimes
understand their religion and practise it may be in need of purification” (DP 32).
The second section of Part I looks at the Place of Interreligious Dialogue in the
Evangelizing Mission of the Church. This is a more developed explanation of the
assertion made in Dialogue and Mission that interreligious dialogue is a constituent
element of the Church’s mission (cf. DM 13). It highlights the teaching of Vatican
II that the Church is “the universal sacrament of salvation” (LG 48), refers to the
“mysterious and complex” relationship between the Church and the Kingdom of
God, and repeats the assertion that members of other religions are “oriented” to
the Church (cf. LG 16) “inasmuch as they respond to God’s calling as perceived
by their conscience” (DP 35). Consequently interreligious dialogue is truly “a dia-
logue of salvation” (DP 38, 40). This leads to an important remark: “Interreligious
dialogue does not merely aim at mutual understanding and friendly relations”;
it goes much further to “a deeper conversion of all toward God” (DP 40-41).
Yet Christians need to engage in this dialogue with humility, recognizing that the
pilgrim Church is not perfect but always in need of renewal and reform, “always
advancing toward the plenitude of divine truth” (DV 8). Christians are inclined
to quote the words of Jesus: “I am the Way, the Truth and the Life” (Jn 14:6), and
thus to claim that they already have the full truth. Dialogue and Proclamation will
offer here an important precision: “The fullness of truth received in Jesus Christ
17does not give the individual Christian the guarantee that they have grasped that
truth fully. In the last analysis truth is not a thing that we possess, but a person by
whom we must allow ourselves to be possessed” (DP 49). Pope Francis makes a
similar assertion in Fratelli Tutti: “Non one can possess the whole truth or satisfy
his or her every desire, since that pretension would lead to nullifying others by
denying their rights” (FT 221).
Section 3 presents succinctly the different forms of dialogue (DP 42). It shows
that though these forms can be distinguished they are not to be separated, because
they are interconnected. Attention is called to intercultural dialogue (cf. DP 45)
which will receive greater emphasis during the pontificate of Benedict XVI. It also
states that “the importance of dialogue for integral development, social justice, and
human liberation needs to be stressed” (DP 44), something that has marked the
reign of Pope Francis who has grouped various offices under the Dicastery at the
Service of Integral Human Development.
The fourth section reflects on the Dispositions for Interreligious Dialogue and
Its Fruits. It calls for “a balanced attitude… neither ingenuous nor overly critical,
but open and receptive” (DP 47). This does not mean renouncing one’s own con-
victions; on the contrary, “the sincerity of interreligious dialogue requires that each
enters into it with the integrity of his or her own faith” (DP 48). Those who engage
in dialogue in this spirit will find that “far from weakening their own faith, true
dialogue will deepen it” (DP 50).
The final section of Part I takes note of the Obstacles to Dialogue. These are
listed under ten headings. Some reflect individual weaknesses, such as insufficient
knowledge or lack of conviction, suspicion or lack of tolerance which can impede
open exchanges, others are social in their origin such as socio-political factors or
a climate of religious indifference. This section shows the true character of this
document which is both realistic and positive, as illustrated by the following state-
ment: “Moreover the obstacles, though real, should not lead us to underestimate
the possibilities of dialogue or to overlook the results already achieved.” (DP 54).
Part II
Part II of the document deals with Proclaiming Jesus Christ. With many refer-
ences to the New Testament it presents 1. The Mandate of the Risen Lord (55-57);
2. The Role of the Church (58-59); 3. The Content of Proclamation (60-63); 4. The
Presence and Power of the Holy Spirit (64-65); 5.The Urgency of Proclamation (66-
67). It then turns to The Manner of Proclamation (68-71), showing that it should
be confident, faithful, humble, respectful, dialogical and inculturated, always in
imitation of Jesus Christ and under the guidance of the Holy Spirit. As with di-
alogue, so with regard to proclamation the obstacles are identified; these can be
18internal, such as the gap between word and deed, or they can be external, for in-
stance the presence of persecution (DP 72-74). The final section in Part II situates
Proclamation in the Evangelizing Mission of the Church (DP 75-76). This is “a sacred
and major duty which the Church cannot neglect” (DP 76).
Part III
Part III of the document offers some reflections on the relationship between
dialogue and proclamation (DP 77-85). These two activities are closely linked, for
dialogue contains an element of witness to one’s own faith, and proclamation is to
be carried out in a dialogical manner. “They are intimately related, but not inter-
changeable.” They remain distinct, for the goal of each is different. Dialogue has
several aims: peaceful co-existence, cooperation in the service of humankind, inner
conversion; whereas proclamation has as a single goal: to bring about acceptance
of Jesus Christ as Lord and Saviour and entry into the Church. The two activities
are both authentic elements of the Church’s evangelizing mission, and in fact « one
and the same local Church, one and the same person, can be diversely engaged in
both » (77).
The last remark of that paragraph is based on experience. It was my own
experience when working in a Catholic parish in Northern Sudan. We were en-
gaged at one and the same time in pastoral work for Christians and running a
catechumenate for prospective Christians, and in providing adult education with
the help of Muslim teachers for all who wished to avail of the opportunity, whether
Christians or Muslims. We were intent not only on serving the small Christian
community, but also on cultivating good relations with the much larger Muslim
population.
The theological justification for this two-fold approach is to be found in the
fundamental importance of God’s universal salvific will, and in the vision of the
Church as universal sacrament. If God wills the salvation of all, then surely God
must provide the means for this salvation. Consequently, those who through no
fault of their own are not able explicitly to accept Jesus as Lord and Saviour must
still be able to enter into the Paschal Mystery which is the way to salvation. Procla-
mation will be appropriate and effective if the Spirit opens the hearts to the Good
News. Dialogue will develop attention to those elements in different religious tra-
ditions that contribute to existential participation in the Paschal Mystery, and will
thus be truly a dialogue of salvation.
The Conclusion to the document (DP 87-89) notes one of its limitations: that
it has remained on general terms. It is suggested that studies should be made on
the relationship between dialogue and proclamation with regard to each religion,
and indeed within each geographical area, given its own socio-cultural context. I
19have attempted to do this myself for Christian-Muslim relations5. Information is
not available to me on whether similar studies have been undertaken with regard
to other religions.
Another limitation is the lack of attention given to other forms of dialogue
besides bilateral dialogue. It is a lack which could be said to go back to Vatican
II’s Nostra Aetate which considers the different religions in succession. There was
perhaps no other way of treating them, but the impression is given that only the
bilateral form of dialogue exists. This does not really reflect experience which can
be shown to be much more varied.
There is first the trilateral dialogue among the followers of Judaism, Christi-
anity and Islam. Although the approach to Abraham in each of these religions is
different, there is yet a sense in which they are all Abrahamic religions, as is recalled
by the names of some associations grouping members of the three religions: Frater-
nité d’Abraham, Enfants d’Abraham, Three Faiths Forum, etc. The PCID, together
with the Commission for Religious Relations with Judaism (coming under the
Pontifical Council for Promoting Christian Unity), and in conjunction with the
World Council of Churches and the Lutheran World Federation, organised two
meetings of Jews, Christians and Muslims, the first on the spiritual appreciation of
Jerusalem, and the second on perspectives for the future6. These meetings, though
difficult, were nevertheless rewarding.
Then there is multilateral dialogue which is normal practice, particularly in
Asia where, in such countries as India, Malaysia and Singapore, bilateral dialogue
would be rather the exception. Also in my own country, the United Kingdom, at
the local level interreligious councils have been set up, and meetings of religious
leaders of all different religions have become almost commonplace.
An outstanding example of multilateral dialogue is furnished by the World
Conference on Religions for Peace (now called Religions for Peace). Its first assem-
bly was held in Kyoto, Japan, in 1970. The PCID has been associated with this
movement since the 1980’s, taking part in each of the five-yearly international
assemblies. A most memorable occasion was the sixth assembly held in Riva del
Garda, Italy, in 1994. The opening ceremony took place in the Vatican with the
presence of Pope Saint John Paul II.
5
Cf. Michael Louis FITZGERALD, M.Afr. “Dialogue and Proclamation” A reading in the Per-
spective of Christian-Muslim Relations” in Daniel KENDAL and Gerald O’COLLINS (eds.) In Many
and Diverse Ways. In Honor of Jacques Dupuis, Maryknoll, New York, Orbis Books, 2003, pp.181-193;
also published in Pro Dialogo 115(2004) pp.39-53.
6
On the first of these, held in Glion, Switzerland, see Hans Ucko (ed.), The Spiritual Signifi-
cance of Jerusalem for Jews, Christians and Muslims, World Council of Churches, 1994. On the second
meeting, in Thessalonica, Greece, see the report in Islamochristiana 22(1996), pp.224-5.
20The PCID has also organised some colloquia on a multilateral basis, for in-
stance on marriage and the family, and on spiritual resources for peace. Perhaps the
most significant meeting was the Interreligious Assembly, held in October 1999
on the eve of the Great Jubilee of the Year 2000. This brought together some 200
people from a great number of religious traditions. It concluded with a gathering
in St Peter’s Square in Rome at which Pope John Paul II presided7.
These different forms of dialogue have their advantages and drawbacks. Bilat-
eral dialogue allows for sharper focus on both similarities and difficulties, but it can
sometimes engender tension. Trilateral and multilateral dialogue may sometimes
appear to be more superficial, but they can create a spirit of harmony leading to
greater cooperation.
As Pope Francis has recalled: “Interreligious dialogue is a necessary condition
for peace in the world, and so it is a duty for Christians as well as other religious
communities” (Evangelii Gaudium 250). It is encouraging to see that the Docu-
ment on Human Fraternity for World Peace and Living Together, signed jointly by
Pope Francis and Dr Ahmad al-Tayyeb, the Grand Imam of al-Azhar, on 4 Febru-
ary 2019, is seen by them as “an invitation to reconciliation and fraternity among
all believers, indeed among believers and non-believers, and among all people of
good will.”
The document Dialogue and Proclamation, with its realistic and balanced ap-
proach, can still provide guidance for achieving this goal.
Select bibliography
Arinze, Francis, Dialogue and Proclamation. Two Aspects of the Evangelizing
Mission, in Bulletin. Secretariatus pro Non Christianis 77(1991) 201-203.
Burrows W.R. (ed.), Redemption and Dialogue, Maryknoll, New York, Orbis,
1993.
Dupuis, Jacques, The Church, the Reign of God and the “Others”, in Pro
Dialogo 85-86 (1994) 107-130.
Id., Toward a Christian Theology of Religious Pluralism, Maryknoll, New York,
Orbis, 1997, especially 360-377.
Fitzgerald, Michael, « PCID/CEP: Dialogue and Proclamation. Introducing
a document on the Evangelising Mission of the Church” in Chidi Denis Isizoh
(Ed.), Milestones in Interreligious Dialogue. A Reading of Selected Catholic Church
7
Central Committee for the Great Jubilee of the Year 2000, Pontifical Council for Interre-
ligious Dialogue, Towards a Culture of Dialogue. Interreligious Assembly, Vatican City, 25-28 October
1999, Vatican City, 2000.
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