Hungarian Church Press, 1968 (20. évfolyam, 2. szám)
1968-06-01 / 2. szám
HOP Vol XX Special Number *■* 74 - (07778) 1968 No 2 We must , however, make a few qualifying comments on the conception of the Dialogues This concept, too, as every fashionable idea or slogan.; is liable to be subjected to the most varied interpretationso None of these can have the exclusive claim on being the correct one0 We must state that the dialogue as a verbal procedure, intention or attitude has no canonized form® Professor HromAdka is right when he says that we are on tie threshold of the dialogue and there is no possibility to absolutize a single model of this activitye Instead, in the new historical sitri.ixU.cn, we mg.st make a joint search, in the interest of mankind, for the suitable model-, Thinking in terms of the dialogue is the cogitatio yiatorum and not a tactical form in the struggle of conflicting op inion s0 67) The right model of the dialogue is to be sought jointly, with mutual confidence and without suspicion towards the other partner® b) Two Basic Types of the Dialogue At present, we note two basic types of the Christian-Marxist dialogue o The first of them takes its departure from the general questions of principle and thus proceeds towards the possible and necessary agreements cf practical naturee — Generally speaking, this approach characterizes the dialogue conducted in the capitalist environment of the West® The second type starts out- fron the fact of the practical cooperation of Christians and non- Christians in the socialist systems, seeking the ultimate principles and further oonsequences of this de facto co-existence and cooperation,® It is this dialogue model that the Jubilee Instruction of the Reformed Church in Hungary tried to formulate (HOP 1967, Vol* XIX, June-, Special Number), We are not going to repeat what we said in the document, yet in view of our special situation and, in the lig^t of the developments since, we are going to add some new points to our interpretation cf the dialogue« We must state that the above characterized two types of the dialogue seem to have a converging tendency® The choice of the themes of the Christian-Marxist dialogue indicates a trend from the general problems towards the concrete problems of action® The last Christian-Marxist dialogue . under the auspices of the World Council of Chur ehe s^ig which, for the first time,the Marxists and Christians of the Third World/part, had certain questions on its agenda which, on a world scale, concern both Christians anl Marxists* The communique of this dialogue states quite plainly* ,:Thc great majority of the participants, both Christians and Marxists, agreed t hat economic, cultural, political ard military oppression by the imperialist powers allied with national oligarchies in different parts of the world constitutes the most 'widespread form of dehumanization, and that it is net possible to speak of humanization without expressing active solidarity with the struggle for national liberation of oppressed peoples0 The most significant example at the present time is the people of Vietnam« Some of the participants opposed this analysis of the international situation, holding that it was far too ideological"* 68)
