The Vatican and China: Dialogue
and negotiation
 |
| Beijing. |
The Chinese Catholic community, together with their bishops
– both recognized and not recognized by the government – are in favour of a
dialogue with the authorities. But the dialogue will remain purely theoretical,
if the risk of a true negotiation for building up the common good is not
accepted, as Pope Francis has emphasized.
By Sergio Centofanti and Fr Bernd Hagenkord, SJ
Open and respectful dialogue is an attitude that allows us
to accept the other in their diversity, recognizing their identity and their
mission: walking together we are enriched, each one in function of the other.
For true dialogue, it is necessary for each one to be secure in their own
identity, and to recognize the identity of the other. True dialogue takes place
in the dynamic of the Incarnation, by which God dialogues with humans and seeks
them, in order to establish with them a relationship of salvation.
On the other hand, negotiation – according to Pope Francis –
is a practical manner of proceeding in which each one seeks to obtain something
from the other: negotiation is always about getting “a bigger slice of the
pie,” so to speak. But this should be done in such a way that everyone comes
out a “winner.” And so every negotiation, and every accord that follows, will
always be imperfect, temporary, like a spiral in a long process that is being
constructed over a long period of time.
Consistently with his open and respectful style of
communication, of acceptance of the other in their diversity, of recognition of
the identity and mission of each one, Pope Francis has continued the commitment
to promote and sustain the official dialogue with the Chinese government. In
this way, real negotiation has begun again, a negotiation that in truth has
never been easy, and at times has even seen abrupt interruptions. It’s
happened, in fact, that the two Parties at times have re-iterated their good
intentions to dialogue and reach an agreement; but then, at the moment of
understanding, have pulled back because of some obstacle.
At this point, it’s worth pointing out that a good part of
the Church in China, not only within the “official” community, but also within
the “non-official” community,” is favourable to the dialogue that’s been
undertaken. Though it would be risky to speak of percentages, one could take
notice of the opinion of the Chinese Bishops, whether recognized or not
recognized by the Government, who have expressed their support for the
resumption of dialogue and the eventual conclusion of an Accord.
A Bishop recognised by the government, who has very
positively welcomed news of the resumption of the dialogue between China and
the Holy See, has pointed out that the majority of Catholics support the Pope
and the China-Holy See Dialogue, and are praying intensely that an agreement
might be reached.
Another Bishop, not recognised by the Government, has
pointed out that the resumption of the dialogue is a good thing. Now, obviously
we need to consider the facts, and not just words. But seeing and speaking with
one another is better than not seeing, because only by seeing and speaking can
problems be addressed.
And this precisely is the dynamic and difficult art of
dialogue: dialogue allows us to draw closer together, to know the identity of
the other and make known to the other their own identity, so that, by engaging
in dialogue, mutual intentions are made clear, beyond conventional words. It is
also quite normal, in the dynamic of a dialogue, for the Parties at times to
drift apart, because of the feeling of having conceded too much to the other,
of having renounced their legitimate needs, and in order to better present and
defend their own expectations.
In order to reach a solution that would be acceptable to
both Parties, however, they must even be willing to modify what is excessive in
their own expectations. For the Church’s part, this means that she must
distinguish between what is essential for the Christian faith, and what is not.
A serious and authentic dialogue can work when each one of the Parties accepts
their Counterpart, respects the dynamic of the discussion and of differing
opinions, and seeks to understand the good reasons that are the basis of
different proposals for solutions to the problems.
All of this can be very gruelling. Only with a spirit of
mutual trust and generosity can the rhythm of dialogue be maintained in the
course of numerous and often exhausting sessions that make up negotiations.
Both Parties must maintain this responsible behaviour, remaining calm when
consensus seems far away, or even unobtainable, consolidating the small steps
that bring them closer, always preserving a positive attitude that nourishes a
growing confidence in the sincerity of the other Party.
This is the fifth in a series of in-depth articles on the
dialogue between the Holy See and China.
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