SUNDAY
December 31, 2000
volume 11, no. 278

INTRODUCTION


The Holy Father's WORLD DAY OF PEACE ADDRESS for January 1, 2001 for the THE VICAR OF CHRIST SPEAKS for the December 31, 2000 issue

Dialogue Between Cultures for a Civilization of Love and Peace

Part One

    1. At the dawn of a new millennium, there is growing hope that relationships between people will be increasingly inspired by the ideal of a truly universal brotherhood. Unless this ideal is shared, there will be no way to ensure a stable peace. There are many signs which suggest that this conviction is becoming more deeply rooted in peopleís minds. The importance of fraternity is proclaimed in the great "charters" of human rights; it is embodied in great international institutions, particularly the United Nations; and it is called for, as never before, by the process of globalization which is leading to a progressive unification of the economy, culture and society. For their part, the followers of the different religions are ever more conscious of the fact that a relationship with the one God, the common Father of all, cannot fail to bring about a greater sense of human brotherhood and a more fraternal life together. In Godís revelation in Christ, this principle finds a radical expression: "He who does not love does not know God; for God is love" (1 Jn 4:8).

    2. At the same time, however, it cannot be denied that thick clouds overshadow these bright hopes. Humanity is beginning this new chapter of its history with still open wounds. In many regions it is beset by bitter and bloody conflicts, and is struggling with increasing difficulty to maintain solidarity between people of different cultures and civilizations living together in the same territory. We all know how hard it is to settle differences between parties when ancient hatreds and serious problems which admit of no easy solution create an atmosphere of anger and exasperation. But no less dangerous for the future of peace would be the inability to confront intelligently the problems posed by a new social configuration resulting in many countries from accelerated migration and the unprecedented situation of people of different cultures and civilizations living side by side.

    3. I therefore consider it urgent to invite believers in Christ, together with all men and women of good will, to reflect on the theme of dialogue between cultures and traditions. This dialogue is the obligatory path to the building of a reconciled world, a world able to look with serenity to its own future. This is a theme which is crucial to the pursuit of peace. I am pleased that the United Nations Organization has called attention to this urgent need by declaring 2001 the "International Year of Dialogue Among Civilizations". Naturally, I do not believe that there can be easy or readily applicable solutions to a problem like this. It is difficult enough to undertake an analysis of the situation, which is in constant flux and defies all preconceived models. There is also the difficulty of combining principles and values which, however reconcilable in the abstract, can prove on the practical level to be resistant to any easy synthesis. In addition, at a deeper level, there are always the demands which ethical commitment makes upon individuals, who are not free of self-interest and human limitations.

        But for this very reason I see the usefulness of a shared reflection on these issues. With this intention I confine myself here to offering some guidelines, listening to what the Spirit of God is saying to the Churches (cf. Rev 2:7) and to all of humanity at this decisive hour of its history.

    Mankind and its different cultures

    4. Reflecting upon the human situation, one is always amazed at the complexity and diversity of human cultures. Each of them is distinct by virtue of its specific historical evolution and the resulting characteristics which make it a structurally unique, original and organic whole. Culture is the form of manís self-expression in his journey through history, on the level of both individuals and social groups. For man is driven incessantly by his intellect and will to "cultivate natural goods and values",(1) to incorporate in an ever higher and more systematic cultural synthesis his basic knowledge of all aspects of life, particularly those involving social and political life, security and economic development, and to foster those existential values and perspectives, especially in the religious sphere, which enable individual and community life to develop in a way that is authentically human.(2)

    5. A culture is always marked by stable and enduring elements, as well as by changing and contingent features. At first glance, in examining a culture we are struck above all by those aspects which distinguish it from our own culture; these give each culture a face of its own, as an amalgam of quite distinctive elements. In most cases, a culture develops in a specific place, where geographical, historical and ethnic elements combine in an original and unique way. The "uniqueness" of each culture is reflected more or less clearly in those individuals who are its bearers, in a constant process whereby individuals are influenced by their culture and then, according to their different abilities and genius, contribute to it something of their own. In any event, a person necessarily lives within a specific culture. People are marked by the culture whose very air they breathe through the family and the social groups around them, through education and the most varied influences of their environment, through the very relationship which they have with the place in which they live. There is no determinism here, but rather a constant dialectic between the strength of the individualís conditioning and the workings of human freedom.

    Human development and being part of a culture

    6. The need to accept oneís own culture as a structuring element of oneís personality, especially in the initial stages of life, is a fact of universal experience whose importance can hardly be overestimated. Without a firm rooting in a specific "soil", individuals risk being subjected at a still vulnerable age to an excess of conflicting stimuli which could impair their serene and balanced development. It is on the basis of this essential relationship with oneís own "origins" -- on the level of the family, but also of territory, society and culture -- that people acquire a sense of their nationality, and culture tends to take on, to a greater or lesser degree in different places, a "national" configuration. The Son of God himself, by becoming man, acquired, along with a human family, a country. He remains for ever Jesus of Nazareth, the Nazarean (cf. Mk 10:47; Lk 18:37; Jn 1:45; 19:19). This is a natural process, in which sociological and psychological forces interact, with results that are normally positive and constructive. Love for oneís country is thus a value to be fostered, without narrow-mindedness but with love for the whole human family(3) and with an effort to avoid those pathological manifestations which occur when the sense of belonging turns into selfexaltation, the rejection of diversity, and forms of nationalism, racism and xenophobia.

    7. Consequently, while it is certainly important to be able to appreciate the values of oneís own culture, there is also a need to recognize that every culture, as a typically human and historically conditioned reality, necessarily has its limitations. In order to prevent the sense of belonging to one particular culture from turning into isolation, an effective antidote is a serene and unprejudiced knowledge of other cultures. Moreover, when cultures are carefully and rigorously studied, they very often reveal beneath their outward variations significant common elements. This can also be seen in the historical sequence of cultures and civilizations. The Church, looking to Christ, who reveals man to himself,(4) and drawing upon her experience of two thousand years of history, is convinced that "beneath all that changes, there is much that is unchanging".(5) This continuity is based upon the essential and universal character of Godís plan for humanity.

        Cultural diversity should therefore be understood within the broader horizon of the unity of the human race. In a real way, this unity constitutes the primordial historical and ontological datum in the light of which the profound meaning of cultural diversity can be grasped. In fact, only an overall vision of both the elements of unity and the elements of diversity makes it possible to understand and interpret the full truth of every human culture.(6)

    Cultural differences and mutual respect

    8. In the past, cultural differences have often been a source of misunderstanding between peoples and the cause of conflicts and wars. Even now, sad to say, in different parts of the world we are witnessing with growing alarm the aggressive claims of some cultures against others. In the long run, this situation can end in disastrous tensions and conflicts. At the very least it can make more difficult the situation of those ethnic and cultural minorities living in a majority cultural context which is different from their own and prone to hostile and racist ways of thinking and acting.

        In light of this, people of good will need to examine the basic ethical orientations which mark a particular communityís cultural experience. Cultures, like the people who give rise to them, are marked by the "mystery of evil" at work in human history (cf. 1 Th 2:7), and they too are in need of purification and salvation. The authenticity of each human culture, the soundness of its underlying ethos, and hence the validity of its moral bearings, can be measured to an extent by its commitment to the human cause and by its capacity to promote human dignity at every level and in every circumstance.

    9. The radicalization of identity which makes cultures resistant to any beneficial influence from outside is worrying enough; but no less perilous is the slavish conformity of cultures, or at least of key aspects of them, to cultural models deriving from the Western world. Detached from their Christians origins, these models are often inspired by an approach to life marked by secularism and practical atheism and by patterns of radical individualism. This is a phenomenon of vast proportions, sustained by powerful media campaigns and designed to propagate lifestyles, social and economic programmes and, in the last analysis, a comprehensive world-view which erodes from within other estimable cultures and civilizations. Western cultural models are enticing and alluring because of their remarkable scientific and technical cast, but regrettably there is growing evidence of their deepening human, spiritual and moral impoverishment. The culture which produces such models is marked by the fatal attempt to secure the good of humanity by eliminating God, the Supreme Good. Yet, as the Second Vatican Council warned, "without the Creator the creature comes to nothing!"(7) A culture which no longer has a point of reference in God loses its soul and loses its way, becoming a culture of death. This was amply demonstrated by the tragic events of the twentieth century and is now apparent in the nihilism present in some prominent circles in the Western world.

    Dialogue between cultures

    10. Individuals come to maturity through receptive openness to others and through generous self-giving to them; so too do cultures. Created by people and at the service of people, they have to be perfected through dialogue and communion, on the basis of the original and fundamental unity of the human family as it came from the hands of God who "made from one stock every nation of mankind" (Acts 17:26).

        In this perspective, dialogue between cultures -- the theme of this World Day of Peace Message -- emerges as an intrinsic demand of human nature itself, as well as of culture. It is dialogue which protects the distinctiveness of cultures as historical and creative expressions of the underlying unity of the human family, and which sustains understanding and communion between them. The notion of communion, which has its source in Christian revelation and finds its sublime prototype in the Triune God (cf. Jn 17:11, 21), never implies a dull uniformity or enforced homogenization or assimilation; rather it expresses the convergence of a multiform variety, and is therefore a sign of richness and a promise of growth.

        Dialogue leads to a recognition of diversity and opens the mind to the mutual acceptance and genuine collaboration demanded by the human familyís basic vocation to unity. As such, dialogue is a privileged means for building the civilization of love and peace that my revered predecessor Pope Paul VI indicated as the ideal to inspire cultural, social, political and economic life in our time. At the beginning of the Third Millennium, it is urgent that the path of dialogue be proposed once again to a world marked by excessive conflict and violence, a world at times discouraged and incapable of seeing signs of hope and peace.

    Possibilities and risks of global communication

    11. Dialogue between cultures is especially needed today because of the impact of new communications technology on the lives of individuals and peoples. Ours is an era of global communication, which is shaping society along the lines of new cultural models which more or less break with past models. At least in principle, accurate and up-todate information is available to anyone in any part of the world.

        The free flow of images and speech on a global scale is transforming not only political and economic relations between peoples, but even our understanding of the world. It opens up a range of hitherto unthinkable possibilities, but it also has certain negative and dangerous aspects. The fact that a few countries have a monopoly on these cultural "industries" and distribute their products to an ever growing public in every corner of the earth can be a powerful factor in undermining cultural distinctness. These products include and transmit implicit value-systems and can therefore lead to a kind of dispossession and loss of cultural identity in those who receive them.

    The challenge of migration

    12. A style and culture of dialogue are especially important when it comes to the complex question of migration, which is an important social phenomenon of our time. The movement of large numbers of people from one part of the planet to another is often a terrible odyssey for those involved, and it brings with it the intermingling of traditions and customs, with notable repercussions both on the countries from which people come and on those in which they settle. How migrants are welcomed by receiving countries and how well they become integrated in their new environment are also an indication of how much effective dialogue there is between the various cultures.

        The question of cultural integration is much debated these days, and it is not easy to specify in detail how best to guarantee, in a balanced and equitable way, the rights and duties of those who welcome and those who are welcomed. Historically, migrations have occurred in all sorts of ways and with very different results. In the case of many civilizations, immigration has brought new growth and enrichment. In other cases, the local people and immigrants have remained culturally separate but have shown that they are able to live together, respecting each other and accepting or tolerating the diversity of customs. Regrettably, situations still exist in which the difficulties involved in the encounter of different cultures have never been resolved, and the consequent tensions have become the cause of periodic outbreaks of conflict.

    13. In such a complex issue there are no "magic" formulas; but still we must identify some basic ethical principles to serve as points of reference. First of all, it is important to remember the principle that immigrants must always be treated with the respect due to the dignity of every human person. In the matter of controlling the influx of immigrants, the consideration which should rightly be given to the common good should not ignore this principle. The challenge is to combine the welcome due to every human being, especially when in need, with a reckoning of what is necessary for both the local inhabitants and the new arrivals to live a dignified and peaceful life. The cultural practices which immigrants bring with them should be respected and accepted, as long as they do not contravene either the universal ethical values inherent in the natural law or fundamental human rights.

    For the second part of the Holy Father's World Day of Peace Message, see Part Two

December 31, 2000
volume 11, no. 278
THE VICAR OF CHRIST SPEAKS



Return to Front Page of Current Issue