Il dialogo ecumenico e interreligioso: quale futuro? - Nemesistemi

comunicazione 1 . Nella comunicazione dai linguaggi si incontrano tutte le dimensioni
dell'esperienza umana 2 . La problematica comunicativa si apre -dunque- alle esigenze fondamentali
del 'dialogo', superando il concetto della 'trasmissione strumentale' in quanto veicolo 'neutrale' di
discorsi già pronti. Il dialogo comunicativo sorge dal coinvolgimento di tutti, degli utenti in
particolare 3 . Occorrerà riesaminare la presenza ecclesiale nella comunicazione partendo dalle
urgenze del 'dialogo' a tutti i livelli, tra cattolici, tra cristiani, con le altre religioni dell'umanità, con
la comunità umana stessa. Si suggeriva nella linea della Gaudium et spes- che il fenomeno
comunicativo alla pari di tutte le realtà create aveva una sua specificità propria 4 . Uno degli ultimi
documenti della Conferenza episcopale degli Stati Uniti comincia a parlare esplicitamente di
"information society" 5 . Il tipo di presenza ecclesiale che si auspica in tale contesto è quello del
'dialogo pubblico' 6 . Esso costituisce il criterio fondamentale della comunicazione da parte della
Chiesa 7 . Il dialogo si trova alla base delle priorità umane in quanto tali. Il dialogo pubblico sorge
da questo dialogo fondamentale che costituisce la specificità dell evento umano e nel quale si
iscrive l intento ecclesiale stesso. L'accenno ci pare importantissimo: a differenza della premessa
anteriore secondo la quale le scelte religiose ed ecclesiali entravano a far parte della "sfera privata"
e non pubblica della vita sociale, adesso si prende atto che la comunicazione stessa inserisce le
del nostro faticoso comunicare interpersonale, ecclesiale`, sociale. Possiamo anche individuare le tre parti di questa Lettera: 1. rendersi conto delle
proprie difficoltà comunicative; 2.lasciarsi toccare e risanare da Gesù; 3. riaprire i canali della comunicazione a tutti i livelli .
1 W.A. Vissert' Hooft, Hat die Ökumenische Bewegung Zukunft?, in «Ökumenische Rundschau», 1975 nº 2, p. 164..
2 L. Leonardi, La riflessione ermeneutica in prospettiva ecumenica, in «Quaderni di o odigos», 1992 nº 3, p.15.
3 COMMISSION PONTIFICALE DES COMMUNICATIONS SOCIALES, Instruction pastorale Communio et progressio , Cité du Vatican 1971,
n
81: Les possibilités des récepteurs
sont plus larges et, par conséquent, leurs responsabilités sont plus importantes qu'on ne le croit
communément. La poursuite d'un véritable dialogue dépend, en grande partie, des usagers. S'ils demeurent passifs devant les moyens de la
communication, celle-ci restera à sens unique, malgré les efforts des professionnels pour établir le dialogue .
4
COMMISSION PONTIFICALE POUR LES COMMUNICATIONS SOCIALES, Instruction pastorale Communion et progrès , Cité du Vatican
1971, nº 14 : «Puisque c'est l'homme lui-même qui décide de la manière d'utiliser les inventions, les principes moraux qui les régissent reposent sur la
juste considération de la dignité de l'être humain, appelé à participer à la société des fils adoptifs de Dieu. D'autre part, ces principes découlent aussi
de la nature intime de la communication sociale et des qualités propres à chacun de ses moyens. Cela ressort également de la Constitution pastorale
«Gaudium et Spes»: C'est en vertu de la création même que toutes choses sont établies selon leur consistance, leur vérité et leur excellence propres,
avec leur ordonnance et leurs lois spécifiques, que l'homme doit respecter ... » (n. 36)».
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UNITED STATES CATHOLIC CONFERENCE, In the Sight of All, Washington 1986, pp. 8-9: 8. The Catholic Church in the United States is
affected by communication in other ways, too. First, the church is an object of other people's communication. The witness of Christian living kads
peopie to proebim God's goodness. 1 Journalists write about the church; television networks cover papal travels; films, plays, novels, and television
drama find in the church fascinating subject matter. Whether in news or entertainment, the church in its institutions, offcials, and individuals is part of
the information sockty of the United States. Second, church members form an aiudience that is a religious audience, hearing, reading and sharing the
message of the Lord. At the same time, however, we form an audience for other messages messages about power, about consumption, about many
values we do not hold .
( 1 Lumen Gentium, #38. in Vatican Council II, the Conciliar and Post Conciliar Documents, ed Austin Flannery (Collegeville MN: Liturgical Press,
1975), p. 569.)
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UNITED STATES CATHOLIC CONFERENCE, In the Sight of All, Washington 1986, pp. 8-9: A PUBLIC DIALOGUE OF FAITH AS THE
GENERAL PRINCIPLE OF CHURCH COMMUNICATION. 9. Thus, the Catholic Church in the United Sates is in public dialogue with American
society. From the perspective of communication, the church represents a public dialogue of faith. First, the church is public. We proclaim the Gospel
and build up our community openly "in the sight of all.
Because no one can be exeluded, the church publicly manifests Christ's presence in the
world. Communication implies this public quality: to communiate is to share, to overcome isolation and individuality, and to become community.
Second, the nature of our community and its place within American society lead to dialogue. For true communication, people must listen as well as
speak; in this way, communication leads to communion. The Second Vatican Council committed the church in the contemporary world to dialogue
that leads to "a feeling of deep solidarity with the human race and its history." 1 As American bishops, we also recognize that genuine communication
must allow a11 men and women a voicc in the dialogue. Third, the church is a community of faith whose communication always engages that faith.
Our dialogue is rooted in faith; its subject ultimately is the Lord. Through our prayer and our teaching, as pastors of the Catholic Church in the
United States, we gather the community Of disciples. This faith reaches its fullness not in doctrine alone, but in acts of charity, justicc, and peace. 2
Communiation, too, reaches its fullness in mutual love. 3 Thus we share a common vision of communication in Jesus Christ, the living Word, the
perfect communiator, the Teacher and Listener who unites us in his Body and in the Kingdom of God 4 .
( 1 Lumen Gentium, #1 see also #3. in Vatican Council II, the Conciliar and Post Conciliar Documents, ed Austin Flannery (Collegeville MN:
Liturgical Press, 1975), pp. 903-904. And so the Council, as witness and guide to the faith of the whole people of God, gathered together hy Christ,
can find no more eloquent expression of its solidarity and respectful affection for the whole human family, to which it belongs, than to enter into
dialogue with it . / 2 James 2: 14-26. / 3 I John 4. / 4 A vision All can share, "Mission Statement," p. 8. A Vision All can share Conference Mission
Statement," in William Thorn, ed. A Vision All can Share Report on the Conference at Marqette University, June 11-13 1984 (Washington D.C.
United States Catholic Conference, 1985), p. 8.)
7 UNITED STATES CATHOLIC CONFERENCE, In the Sight of All, Washington 1986, p. 11: 14. This same right and need of all people for true
dialogue lies at the heart of communication policy as well. Effective communication demands a knowledge and love that comes only from dialogue.
Because the church desires to enter into communication with church members and non-members alike, the style of our communication must reRect
the loving, communicative nature of the church. We must learn the needs, concerns, symbols, and language of the people, as well as the media in
which they are literate. To this end, we endorse communication research on behalf of the church and urge that our bishops, in their dioceses and
through the USCC Department of Communication, foster national coòp eration for communication research, planning, and strategy. 1 .
( 1 A Vision All Can Share, "Recommendations," II. A. 2. p. 11. In addition, we commend the Catholic Press Association for commissioning the
Annenberg/Gallup study of the Catholic press. and the Catholic Communication Campaign for commissioniny the Annenoerg study of Religion and
Television.)
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