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When it is a question of reconciliation between individuals or groups in the name of faith, sometimes the fear is expressed that this may lead to a uniformity that would damage what is distinctive about each party. Will we not lose what is most authentic in our own way? Still worse, is not the strongest party in danger of swallowing up the others by imposing its own vision of things? This fear misunderstands the vision of unity which is characteristic of the Bible and which is at the opposite extreme from our customary ideas. Our world generally takes as its starting-point the autonomy of each individual or group and then asks how to bring these disparate realities into a relationship. Since the relationships are subordinated to the identity of each individual or group, it is not surprising that they are fragile, always in danger of dissolving. The only lasting unity would seem to be a union imposed by force. In the Bible, however, relationships are the most basic thing. The parts find their identity and existence by the links connecting them to one another. If God is Father and Son in the unity of one Breath, it follows that each person of the Trinity subsists only in reference to the others. If God is the Creator, that means that the universe exists only insofar as it depends on its Origin. If Israel—and later on the Church—is defined as God’s people, their identity is determined by the divine call and the human response to it. Unity does not undermine the identity of each element; on the contrary, unity makes each one what it should be. That is what Saint Paul tries to get across by using the image of the body: “Just as in one body there are many parts, and all the parts do not have the same function, in the same way we are many and one body in Christ (…) with different gifts according to the grace that has been given us” (Romans 12:4-6). We should therefore not imagine reconciliation with God and with others as a bringing together of originally independent beings. According to the first chapters of the Bible man, created in the image of God and thus implicitly his son (see Genesis 5:3), intends to become “like God” while separating himself from God. This attempt at illusory autonomy only leads to disaster, and causes human beings to become divided among themselves. If God does not resign himself to this state of affairs but sends his Son to reconcile the world to himself (see 2 Corinthians 5:18-19), this is in order to restore the true condition of human beings, turning them into what they are in him from all eternity. Each diversified element rediscovers its authentic meaning by taking its rightful place in the context of a reconciled universe.
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Kada se radi o pomirenju između pojedinaca ili skupina u ime vjere, ponekad se izražava strah da bi ono moglo voditi uniformnosti koja bi naštetila onome što je osobitost svake pojedine strane. Nećemo li izgubiti ono što je kod nas najautentičnije? Ili još gore, nema li opasnosti da najjača strana proguta ostale namećući svoje vlastito viđenje stvari? Ovaj strah pokazuje krivo shvaćanje vizije jedinstva koja je karakteristična za Bibliju, a u potpunoj opreci s našim uobičajenim idejama. Naš svijet, općenito, kao polazište uzima autonomiju svakoga pojedinca ili grupe te se tada pita kako te nespojive stvarnosti dovesti u vezu. Budući da su takve veze podređene identitetu svakoga pojedinca ili skupine, nije iznenađenje da su krhke i uvijek u opasnosti da nestanu. Jedinim trajnim jedinstvom čini se ono nametnuto silom. U Bibliji su, međutim, veze najosnovnija stvar. Strane nalaze svoj identitet i postojanje upravo poveznicama koje ih spajaju jedne s drugima. Ako je Bog Otac i Sin u jedinstvu jednoga Duha, slijedi da svaka osoba u Trojstvu postoji samo u vezi s drugima. Ako je Bog Stvoritelj, to znači da univerzum postoji samo u zavisnosti o svojem Korijenu. Ako se Izrael – i kasnije Crkva – definira kao Božji narod, njegov je identitet određen božanskim pozivom i ljudskim odgovorom na njega. Jedinstvo ne potkopava identitet svakog svoga dijela; naprotiv, jedinstvo od svakoga čini ono što bi trebao biti. To je ono što sveti Pavao pokušava objasniti upotrebljavajući sliku tijela: “Jer kao što u jednom tijelu imamo mnogo udova, a svi udovi nemaju iste službe, tako smo mi, mnogi, jedno tijelo u Kristu (…). Imamo različite darove već prema danoj nam milosti” (Rimljanima 12 4,6). Ne bismo, stoga, trebali zamišljati pomirenje s Bogom i drugima kao spajanje izvorno nezavisnih bića. Prema prvim poglavljima Biblije, čovjek, stvoren prema slici Božjoj, pa tako implicitno i njegov sin (vidi Postanak 5,3), težeći postati “poput Boga”, razdvaja se od Boga. Takav pokušaj prividne autonomije samo vodi propasti i uzrokuje raskole među ljudima. Ako se Bog ne upliće u to stanje stvari, nego šalje svoga Sina da u njemu pomiri svijet sa sobom (vidi 2 Korinćanima 5,18-19), to je zato da bi ponovo uspostavio pravo stanje ljudi, pretvarajući ih u ono što su u njemu cijelu vječnost. Svaki različiti činitelj ponovo otkriva svoje autentično značenje zauzimajući svoje pravo mjesto u kontekstu pomirenog univerzuma.