The Vatican and Communism from ‘Divini Redemptoris’ to Paul VI: Part 2

Abstract

Pope Paul VI elected in the summer of 1963, after the first session of the Vatican Council, presided over a Church that was to continue and extend the new policies of detente and co-operation with the Communist world that were begun under the previous pontificate. Diplomatic agreements were reached with many Communist countries, notably Hungary in 1964 and Yugoslavia a year later. Meetings between the two sides were frequent: when the Pope visited the United Nations in 1965 (and incidentally seemed to favour the admission of China to the Assembly) he had a long talk with Gromyko afterwards. Paul met the President of the Soviet Union, Podgomy, in 1967 and 1968, and both the Rumanian Prime Minister and Tito in 1968 and later in the early 70’s. In 1971 Casaroli became the first Vatican representative to visit Moscow since the Revolution, and the Vatican has had frequent contact with Polish government officials throughout the period. The Soviet authorities also allowed an increase in the contact between the Roman Catholic Church and the Russian Orthodox Church which had previously been very limited.The new Pope’s first encyclical, Ecclesiam Suam issued in November 1964 tentatively suggested that Paul was thinking on more reserved but similar lines to his predecessor. One section was completely devoted to dialogue with the modem world. “Speaking generally of the dialogue which the Church of today must take up with a great renewal of fervour, we would say that it must be readily conducted with all men of good will ...” (p. 93 CTS translation). Paul goes on to point out that although dialogue is difficult with communism “we have today no preconceived intentions of cutting ourselves off from the adherents of these systems and regimes” (p. 102). He even suggests that Communism could be a form of secularized Christianity and he holds out the hope that one day Communists may be led “back to the Christian sources” (p. 104), which lie behind many of their actions. Finally Paul, like John wanted a dialogue in order that the Vatican could fulfil its mission for peace in the world: “a disinterested, objective and sincere dialogue is a circumstance in favour of a free and honourable peace”(p. 106).