DIALOGUE IS A CHALLANGE
When it comes to lifestyles and life philosophies, we consider ours a tolerant society – in spite of the recent events in Poznań, where, according to official statements, the growing impatience with homosexual rights’ manifestations has been expressed. Basically, we also have got nothing against Jewish, Muslim, Christian Orthodox or Buddhist religious practices – at least as long as they don’t aspire to the role of a dominant religion in Poland, which neither our culture nor tradition give grounds to. We tend to be a lot more emotional when it comes to ideological differences and political arguments we witness in the present parliament, while awaiting for the newly elected president’s inauguration – nevertheless, we shall endure that as well. Holding our long ago assumed positions, we patiently observe the course of events – as we always do.
Does this stability of beliefs and faith help support the dialogue with other religions? Do we have reasons to fear for the future of Polish Catholic Church in a world, which prefers secular values? How should one understand the frequently heard declaration: “I’m an atheist”? Those three questions outline the main topic of the November “Więź” (issue no. 11/2005), and have dominated panel discussions of the magazine’s guests, as well as lectures delivered in September during the Zjazd Gnieźnieński – an international Christian conference, co-organised by the “Więź” circle. This intellectual journey leads toward existential, religious, sociological, and historical thought, which gives a multidimensional picture of the world – a picture, which, according to the authors, can be reconstructed only through dialogue. And while the polyphony of those voices does not easily fall into a slick melody, it is still worth listening to.
Let’s begin with a discussion on the future of religion in Europe, initiated with a sociological theory, which emphasises the close connection between modernity and the progressing secularisation of a society. The theory had been however verified by reality and the growing interest in religion. The Reverend Paul M. Zulehner of the Vienna University notes, that “religious indicators in large European cities, such as Lisbon, Vienna, or Brussels, are clearly changing. We see many new religious initiatives. There’s no doubt that spirituality has got a better chance than secularity. The distinctive feature of such spirituality is that it doesn’t emerge from Churches, but almost as if from the inner part of secular culture. Those people will not necessarily find their way to traditional Churches.” Thus, Christianity is facing the mission of attracting those faithful, who want to fulfil their need for spirituality, while, at the same time, retaining all elements, which constitute the Christian tradition and it’s distinct features.
“Religious symbols arise and die. In our times they die and lose significance much quicker than in the past”, says writer and essayist Krzysztof Dorosz, for whom contemporary spirituality, although growing out of secularisation, is a testimony of a desperate search for faith. “The secular view of the world sooner or later leads to desperation”, he continues. Iwan Żelew, a professor of Russian Orthodox theology, fully agrees, reminding that “moral codes alone do not ensure the salvation of the soul.” Expressing his astonishment with the frequently encountered deep morality of agnostics, he nevertheless calls for a return to religious practises, which bring people closer to salvation – the goal uniting all Christians. Above that we should remember, says Jose Casanova, a sociologist of religion and politics, that “the dialogue between secular and religious worlds is fundamental for today’s Europe”. The Poles’ role in such a dialogue is special: proud of their Catholicism and freedom in the united Europe, they should serve as an example, that “modernity and Catholicism can co-exist on very good terms.”
The second discussion focuses on “exploring the beliefs of those, who don’t believe” – i.e. on the experience of absolute emptiness written into atheism declared by so many. “Maybe from their perspective the existence of the earthly world can do without “out-worldly” explanations?” wonders Jerzy Sosnowski. The Reverend Jerzy Bagrowicz would like to see atheism as a testimony of non-indifference, often supported by discordance with the “ecclesiastical” understanding of faith. It is typical for people living by other, non-Christian and non-Catholic values, adds Sławomir Sierakowski, an agnostic publicist. The atheistic experience is described in a similar tone by Krzysztof Dorosz, once an atheist, now a member of the Evangelical Church. He sees the beliefs of those who do not practice religion, as “an openness to that, which may not be perceived as Christ in the ecclesiastical sense, and to what agnostics are open to.” Can we then consider humans “incurably religious”, as the sociologist and philosopher Tomáš Halik suggests? I think Jerzy Sosonwski summes up the discussion very aptly – he suggests defining an agnostic as someone, who does not belong to any congregation, but has a strong metaphysical instinct; or someone, who does not experience the mystery of existence, yet devotes oneself to a cause or an idea. (“This reminds us of something” – reflects the writer). He isolates yet another group: people experiencing existential emptiness, who lack ideology, and do not feel any craving for mystery. Taking into account all the stipulations raised by the disputants, those would be the people we could call atheists.
As I stated in the beginning, the November “Więź” abounds in debates and deliberations, so I will just briefly summarise the third panel, which focused on the ability to dialogue within our own Catholicism. It seems that the organisers hoped for a broader context, but the participants were clearly interested in specifically Polish problems. Several subjects arose: the involvement of the Church in politics, the division (an artificial one, according to all disputants from the mentioned institutions) into groups concentrated around Radio “Maryja”, as well as papers and magazines: “Nasz Dziennik”, “Tygodnik Powszechny”, “Gość Niedzielny”, “Christanitas” and “Fronda”. The relation between the Church and the world, especially it’s attitude towards liberalism as both a culture and ideology, became the leitmotifs of the panel, concluded with examples of omnipresent, many-sided aggression against various Church communities. What then is the answer to the question, asked in the title: “Are we able to communicate?” Marek Jurek from “Christianitas” reminds that “a civil, free society demands that we communicate”. This should be understood, according to Marcin Przeciszewski, as the obligation to carry on a dialogue based on “exchanging views, arguments, visions of the world, while retaining respect for the partner, regardless of what he/she is like.”
The selection of printed lectures from the Zjazd Gnieźnieński shows that the editors of “Więź” clearly encourage Catholics to engage into dialogue with other religions. They begin with a Jewish voice (the article entitled: “Jews: co-hosts or guests?”) which briefly describes the 20th century European history of the chosen nation in the context of religious and civil rights, given and taken away.
The significance of Christianity in the ethnically, religiously and culturally pluralistic Europe is also discussed in a lecture given by Michael L. Fitzgerald. “When we mention the Christian roots of Europe, we simply mean that Christianity is an essential point of reference for Europe’s identity”. It does not, however, relieve us from the responsibility of a continuous dialogue with Muslims, Jews and Buddhists, says the Pontifical Council for Inter-religious Dialogue.
The readiness to engage in such a discussion is also declared by Mustafa Ceric, the spiritual leader of European Muslims, who in his article emphasises the burden of responsibility for the attacks of 11.09.2001, 11.03.2004 and 07.07.2005. “I appeal to Europeans (...): do not blame every Muslim for another ten centuries for what happened in New York, Madrid and London.” While condemning the terrorist attacks, rooted, according to the author, in the terrorists’ hate towards the world and themselves, Mustafa Cerič declares: “We are European patriots and we have got rights and responsibilities which come along with that. We have got our own European Islam experience.”
I will not say anything new by reminding that the difficulty of continuing a dialogue lies in the ability to listen and comprehend. Too many things irritate us in the world for us to be open to other people’s arguments, especially if they may undermine our beliefs. Nevertheless, the authors of “Więź” persistently persuade us: the need for dialogue has to be internalised. They set high standards, by demanding a start from religious declarations. “If we’re to fall, let it be from a tall horse” – says a Polish proverb. Having it in mind, we have to trust that the subject of the next discussion will be a lot easier.
Beata Pieńkowska
Translated by Michał Kwiatkowski
Discussed journals: Więź