Apostolic Exhortation on the Sacrament of Penance - Part 25 (Part IV) - Pope John Paul II

The church engages in dialogue for reconciliation also through the bishops in the competency and responsibility proper to them, either individually in the direct;on of their respective local churches or united in their episcopal conferences, with the collaboration of the priests and of all those who make up the Christian communities. They truly fulfill their task when they promote this indispensable dialogue and proclaim the human and Christian need for reconciliation and peace. In communion with their pastors, the laity who have as "their own field of evangelizing activity...the vast and complicated world of politics, society...economics...(and) international life,"(131) are called upon to engage directly in dialogue or to work for dialogue aimed at reconciliation. Through them too the church carries out her reconciling activity. Thus the fundamental presupposition and secure basis for any lasting renewal of society and for peace between nations lies in the regeneration of hearts through conversion and penance.


It should be repeated that, on the part of the church and her members, dialogue, whatever form it takes (and these forms can be and are very diverse since the very concept of dialogue has an analogical value) can never begin from an attitude of indifference to the truth. On the contrary, it must begin from a presentation of the truth, offered in a calm way, with respect for the intelligence and consciences of others. The dialogue of reconciliation can never replace or attenuate the proclamation of the truth of the Gospel, the precise goal of which is conversion from sin and communion with Christ and the church. It must be at the service of the transmission and realization of that truth through the means left by Christ to the church for the pastoral activity of reconciliation, namely catechesis and penance.

Apostolic Exhortation on the Sacrament of Penance Part 9. - Pope John Paul II

The Reconciled Church


9. My venerable predecessor Paul VI commendably highlighted the fact that the church, in order to evangelize, must begin by showing that she herself has been evangelized, that is to say, that she is open to the full and complete proclamation of the good news of Jesus Christ in order to listen to it and put it into practice.(37) I too, by bringing together in one document the reflections of the fourth general assembly of the synod, have spoken of a church that is catechized to the extent that she carries out catechesis.(38)

I now do not hesitate to resume the comparison, insofar as it applies to the theme I am dealing with, in order to assert that the church, if she is to be reconciling, must begin by being a reconciled church. Beneath this simple and indicative expression lies the conviction that the church, in order ever more effectively to proclaim and propose reconciliation to the world, must become ever more genuinely a community of disciples of Christ (even though it were only "the little flock" of the first days), united in the commitment to be continually converted to the Lord and to live as new people in the spirit and practice of reconciliation.
To the people of our time, so sensitive to the proof of concrete living witness, the church is called upon to give an example of reconciliation particularly within herself. And for this purpose we must all work to bring peace to people's minds, to reduce tensions, to overcome divisions and to heal wounds that may have been inflicted by brother on brother when the contrast of choices in the field of what is optional becomes acute; and on the contrary we must try to be united in what is essential for Christian faith and life, in accordance with the ancient maxim: In what is doubtful, freedom; in what is necessary, unity; in all things, charity.

It is in accordance with this same criterion that the church must conduct her ecumenical activity. For in order to be completely reconciled, she knows that she must continue the quest for unity among those who are proud to call themselves Christians but who are separated from one another, also as churches or communions, and from the church of Rome. The latter seeks a unity which, if it is to be the fruit and expression of true reconciliation, is meant to be based neither upon a disguising of the points that divide nor upon compromises which are as easy as they are superficial and fragile. Unity must be the result of a true conversion of everyone, the result of mutual forgiveness, of theological dialogue and fraternal relations, of prayer and of complete docility to the action of the Holy Spirit, who is also the Spirit of reconciliation.

Finally, in order that the church may say that she is completely reconciled, she feels that it is her duty to strive ever harder, by promoting the "dialogue of salvation,"(39) to bring the Gospel to those vast sections of humanity in the modern world that do not share her faith, but even, as a result of growing secularism, keep their distance from her and oppose her with cold indifference when they do not actually hinder and persecute her. She feels the duty to say once more to everyone in the words of St. Paul: "Be reconciled to God."(40)

At any rate, the church promotes reconciliation in the truth, knowing well that neither reconciliation nor unity is possible outside or in opposition to the truth.

Apostolic Exhortation on the Sacrament of Penance Part 3. - Pope John Paul II

Longing for Reconciliation

3. Nevertheless, that same inquiring gaze, if it is discerning enough, detects in the very midst of division an unmistakable desire among people of good will and true Christians to mend the divisions, to heal the wounds and to re-establish at all levels an essential unity. This desire arouses in many people a real longing for reconciliation even in cases where there is no actual use of this word.

Some consider reconciliation as an impossible dream which ideally might become the lever for a true transformation of society. For others it is to be gained by arduous efforts and therefore a goal to be reached through serious reflection and action. Whatever the case, the longing for sincere and consistent reconciliation is without a shadow of doubt a fundamental driving force in our society, reflecting an irrepressible desire for peace. And it is as strongly so as the factors of division, even though this is a paradox.

But reconciliation cannot be less profound than the division itself. The longing for reconciliation and reconciliation itself will be complete and effective only tot he extent that they reach-in order to heal it-that original wound which is the root of all other wounds: namely sin.