Very frequently, the lack of harmony and conflicts among men denote relational difficulties. At times, man encounters difficulties when he comes to communicate. Communication is often defective because of the wrong choice of language or is poor in content but mostly because man does not know himself sufficiently.

The art of dialogue enhances our quality of life both on a personal and on an institutional level. Dialogue is not an easy exercise for the one who engages in it needs to believe in that which goes beyond his personal or group interest: the common good. Dialogue demands an effort to emerge from the personal shell of knowledge and emotions to join others in the pursuit of justice and truth. The limit to dialogue is not authority but objective truth.

Our social environment is in dire need of the art of dialogue. The Church also needs this tool both within its internal fora and in order to strengthen its rapport with society.

According to Pope Paul VI, the Church by nature is a “dialogue”. The post-Vatican Council II Church cannot run away from the world but needs to be “in the world” so that both can learn from each other. The temple is not the sole place where God comes to reside; there are many strong signs of His presence in the world.

The world is not only the recipient of the good news but also within it resides the “seeds of the word”. It is true that the Church has received revealed truth and is in duty bound to proclaim it to the world but the Church appreciates and accepts the “seeds of truth” present in the world because this also leads to the sole truth which is Christ.

Christians cannot remain mere spectators before all that which is distressing the mind and heart of today’s man. The existential angst of those who are unemployed, of those who desire to bear a child and are unable to, of those who have a failed marriage, of those overwhelmed by vice etc. needs to be the object of a continuous theological and pastoral reflection of the Church in dialogue with philosophers, scientists, politicians and culture.

At times, one gets the impression that the world is moving away from God as a reaction to the choice made by Christians – unknowingly and unmaliciously – to keep God away from the world! In a respectful, open, sincere and responsible dialogue, the Church, whose ultimate criterion is divine revelation, needs to propose, in charity and sincere respect towards each person in whatever situation, what is elaborated within the laboratory of philosophical, theological and pastoral reflection.

One concedes that this dialogue of the Christian with society offers great challenges. This is so because there is no ideological answer to the evil among us and, secondly, because new situations constantly demand answers that cannot be drawn out of the “cupboard” but need to be the fruit of a creative reflection.

Lay Christian persons know that, despite the fact that they are witness to the truth proclaimed by the Church, the “world” is not always ready to believe and accept this truth. Therefore, although they must never cease to practise the art of persuasion, in certain circumstances, they need to put forward “provisional” proposals congruent with the situation and with the times. These proposals need to be radical and reflect a dual fidelity: fidelity to time and to eternity, fidelity to the word and to history.

This attitude of creative fidelity will highlight the prophetic dimension of the Church and even the modest or anonymous presence of the Christian faithful will be effective to alleviate the suffering of mankind.

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