Dominus Iesus

INTRODUCTION

The Church's Mission and Other Religions

• command of the Lord Jesus [1, par 1]:
  1. proclaim Gospel;
  2. baptise all nations
• fundamental contents found in the Creed [1, par 2 & 3]
• the task is not yet finished [2, par 1]
• it is still a grave responsibility of the Church [2, par 1]
• esp. Catholic faith vis-a-vis other religions [2, par 2]
• principles governing this relationship [2, par 2]:
  1. obedience to the truth;
  2. respect for freedom
• hence [2, par 2]:
  1. respect for what is true--ray of truth--and holy in other religions which leads to dialogue;
  2. missio ad gentes, responsibility of being sent to the nations still stands; it is NOT replaced by dialogue

Threats to This Mission

• Why this document? [3, par 1] To remind everyone about certain essential points of faith to ensure both
  1. faithfulness to doctrine and
  2. responsiveness to contemporary culture
• present-day threats to Church's mission by relativistic theories justifying religious pluralism, both in fact and in principle [4, par 1]
• consequently, they deny some truths, [4, par 1] e.g.
  1. Jesus Christ's revelation is definitive and complete
  2. Sacred Scripture is inspired
  3. the Eternal Word and Jesus of Nazareth is one Person
  4. the economy of the Incarnate Word and the Holy Spirit are united
  5. mystery of Jesus Christ is unique and universally salvific
  6. the kingdom of God, the kingdom of Christ, and the Church are inseparable though distinct
  7. the one Church of Christ is in the Catholic Church
• What are the roots of the problem? Certain philosophical and theological presuppositions which hinder the understanding and acceptance of revealed truth. [4, par 2]
• Examples of these philosophical and theological presuppositions [4, par 2]:
1. divine truth is elusive and inexpressible--it cannot be expressed even by Christian revelation
2. what is true for you may not be true for me
3. the symbolic mentality of the East is worlds apart from the logical mentality of the West
4. reason is the only source of knowledge, but it cannot rise to the truth of being
5. it is difficult to understand and to accept the presence of defnitive and eschatological events in history
6. the Incarnation is not a real historical event, but an appearing of God in history
7. we ought to take on ideas from different philosophies and theologies, ignoring consistency, systematic connection or compatibility with Christian truth (eclecticism)
8. Sacred Scripture can be read and interpreted outside the Tradition and Magisterium of the Church
• in such contexts, Christian revelation and the mystery of Jesus Christ and the Church cease to be absolute and universal; at least they are open to doubt [4, par 3]

I. THE FULLNESS AND DEFINITIVENESS OF THE REVELATION OF JESUS CHRIST

Jesus Christ Has Fully and Definitively Revealed Everything We Need to Know for Salvation

• What do we need to reassert? The definitive and complete character of the revelation made by Jesus Christ [5, par 1]
• "...it MUST BE FIRMLY BELIEVED that, in the mystery of Jesus Christ ... the full revelation of divine truth is given" [5, par 1; caps supplied]
• "we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ" (Vatican II, Dogmatic Constitution Dei Verbum) [5, par 2]
• the Church, therefore, cannot but proclaim the Gospel (cf John Paul II, Encyclical Letter Redemptoris missio, 5) because only the revelation made by Jesus Christ "introduces into our history a universal and ultimate truth" (John Paul II, Encyclical Letter Fides et ratio, 14) [5, par 3]

Errors that Deny This

• What error is to be avoided? To think that this revelation is limited, incomplete, or imperfect and can only be completed through the dialogue with other religions [6, par 1]
• this is so even if the divine mystery revealed is, in itself transcendent and inexhaustible; and even if it is spoken in human language [6, par 2]
• right response to God's revelation is the obedience of faith, of man's submitting his intellect and will to God [7, par 1]
• it is a double adherence [7, par 2]:
  1. to God who reveals, and
  2. to the truth he reveals, because we trust the one who reveals

The Difference Between Catholic Belief and Belief in Another Religion

• QUESTION 1: theological faith vs. belief in other religious [7, par 3]:
  1. theological faith = acceptance of truth God has revealed (in a way independent of man's personal effort to attain it)
  2. belief = sum of experience and thought which is a result of man's own search (not of God's revelation)
• not distinguishing between the two erases the difference between them, between the Catholic Faith and other religious [7, par 4]
• "For this reason, the distinction between theological faith and belief in the other religions, MUST BE FIRMLY HELD" [7, par 3; caps supplied]

The Difference Between Catholic Scriptures and Other Religious Literature

• QUESTION 2: sacred writings of other religions: inspired like the Bible?
  1. Inspired texts = only the official (canonical) books of the Old and New Testament [8, par 2]
  2. sacred books of other religions: draw goodness and grace from mystery of Christ and may lead people to the truth [8, par 1 and 3]
• The books of the Old and New Testament "FIRMLY, FAITHFULLY, AND WITHOUT ERROR, teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures (Vatican II, Dogmatic Constitution Dei verbum, 11)" [8, par 2; caps supplied]

II. THE INCARNATE LOGOS AND THE HOLY SPIRIT IN THE WORK OF SALVATION

More than One Unique Logos?

• There is a present theological posture that considers Jesus Christ to be only one among many manifestations of the Absolute or the Logos. In other words, it is not true that Jesus Christ = Word/Logos [9, par 1]

Two Plans of Salvation?

• Supposition: there exist two economies or plans of salvation [9, par 2]
  1. economy of the eternal Word: also valid, outside Church, unrelated to Church; has greater universal value, and where God's presence is more full
  2. economy of the incarnate Word: inside the Church, only for Christians
• Why this? To justify [9, par 2]
  1. universality of Christian salvation (everyone will be saved)
  2. religious pluralism (any religion is okay)
• What does the Church say about these postures? They are "IN PROFOUND CONFLICT WITH THE CHRISTIAN FAITH" [10, par 1; caps supplied]

Jesus, the Christ: Only Son of the Father

• "The doctrine of faith MUST BE FIRMLY BELIEVED which proclaims that Jesus of Nazareth, son of Mary, and he alone, is the Son and the Word of the Father." [10, par 1; caps supplied]
• Proofs from Sacred Scripture (e.g. Jn 1:18) [10, par 2]
• Proofs from the Magisterium
  1. Council of Nicea [10, par 3]
  2. Council of Chalcedon [10, par 4]
  3. Vatican II [10, par 5]
  4. John Paul II [10, par 6]

Jesus, the Christ: Only One Person

• "It is likewise CONTRARY TO THE CATHOLIC FAITH to introduce a separation between the salvific action of the Word as such and that of the Word made man." [10, par 7]
• two natures (human and divine), but only one Subject, one Person acts [10, par 7]
• "Therefore, the theory which would attribute ... a salvific activity to the Logos [as God] ..., exercised 'in addition to' or 'beyond' the humanity of Christ, is NOT COMPATIBLE WITH THE CATHOLIC FAITH." [10, par 8; caps supplied]

Only One Plan of Salvation

• "...the doctrine of faith regarding the unicity of the salvific economy willed by the One and Triune God MUST BE FIRMLY BELIEVED, at the source and centre of which is the mystery of the incarnation of the Word" [11, par 1]
• Proofs from Sacred Scripture [11, par 1]
• Proofs from the Magisterium (e.g. Council of Trent, Decretum de peccato originali, 3; Vatican Council II, Pastoral Constitution Gaudium et spes, 45) [11, par 2]

Holy Spirit's Salvific Action More Universal?

• "...the hypothesis of an economy of the Holy Spirit with a more universal breadth than that of the Incarnate Word...is CONTRARY TO THE CATHOLIC FAITH, which, on the contrary, considers the salvific incarnation of the Word as a trinitarian event." [12, par 1; caps supplied]
• Proof from Magisterium (Vatican Council II, Gaudium et spes, 22;; John Paul II, Encyclical Letter Redemptoris Missio, 28.
• We affirm that [12, pars 2-8]
  1. there is just one divine economy of the One and Triune God
  2. extending to all men.

III. UNICITY AND UNIVERSALITY OF THE SALVIFIC MYSTERY OF JESUS CHRIST

Jesus, the Christ: Only Saviour and Mediator

• The thesis which denies that the mystery of Jesus Christ is not unique and is not universally salvific "HAS NO BIBLICAL FOUNDATION" [13, par 1; caps supplied]
• that "Jesus Christ, Son of God, Lord and only Saviour, ... through the event of his incarnation, death and resurrection has brought the history of salvation to fulfillment,, and which has in him its fullness and centre, MUST BE FIRMLY BELIEVED as a constant element of the Church's faith." [13, par 1; caps supplied]
• Proofs from Scripture [13, pars 2-5]
1. "There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved." (Acts 4:12; cf I Jn 4:14; Jn 1:29; Acts 10: 36,42,43)
2. "God desires all men to be saved and to come to the knowledge of the truth. For there is one God; there is also one mediator between God and men, the man Jesus Christ, who gave himself as a ransom for all" (I Tim 2:4-6; cf I Cor 8:5-6; Jn 3:16-17). Note the connection between the universal salvific will of God and the sole mediation of Jesus Christ.
• Proofs from Tradition (cf, for example, St Augustine De civitate Dei): "apart from this way [Christ] no one has been set free, no one is being set free, no one will be set free." [13, footnote 42]
• Proofs from Magisterium (cf, for example, Vatican II, Gaudium et spes, 10. [13, par 5]

Other Mediators?

• "It MUST therefore BE FIRMLY BELIEVED ... that the universal salvific will ... is offered and accomplished once for all in the mystery of the incarnation, death, and resurrection of the Son of God." [12, par 1]
• other religions are "participated forms of mediation" which "acquire meaning and value only from Christ's own mediation" [12, par 2]
• to think that there exists "a salvific action of God beyond the unique mediation of Christ would be CONTRARY TO CHRISTIAN AND CATHOLIC FAITH." [12, par 2]

Unique and Singular, Exclusive, Universal, Absolute

• theology cannot avoid these terms because they reflect reality [15, par 1]
• Proof from Sacred Scripture (Mt 11:27; Jn 1:12; 5:25-26; 17:2) [15, par 1]
• Proof from Magisterium (Vatican Council II, Pastoral Constitution Gaudium et spes, 45) [15, par 2]

IV. UNICITY AND UNITY OF THE CHURCH

Church is One with Christ

• Jesus Christ "is in the Church and the Church is in him (cf Jn 15:1ff; Gal 3:28; Eph 4:15-16; Acts 9:5)" [16, par 1]
• "Therefore, the fullness of Christ's salvific mystery belongs also to the Church [16, par 1]
• Images used of the Church which show her unity with Christ: [16, par 1]
  1. Body of Christ (cf I Cor 12:12-13, 27; Col 1:18) (see also the Fathers and Doctors of the Church referred to in footnote 49) [16, par 1]
  2. Bride of Christ (cf II Cor 11:2; Eph 5:25-29; Rev 21:2,9) [16, par 1]

Only One Christ, Only One Church

• "...the unicity of the Church founded by [Christ] MUST BE FIRMLY BELIEVED as a truth of Catholic faith.

Catholic Church Historically Continuous with the Church Founded by Christ

• "The Catholic faithful ARE REQUIRED TO PROFESS that there is a historical continuity--rooted in the apostolic succession--between the Church founded by Christ and the Catholic Church." [16, par 3; caps added]
• Church founded by Christ subsists in the Catholic Church
• the phrase "subsists in" brings together two doctrinal statements: [16, par 3]
  1. the Church founded by Christ, despite divisions among Christians, continues to exist fully only in the Catholic Church; and
  2. outside the Church, other religions contains elements of sanctification and truth, but which "derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church"
• "...the thesis that the one Church of Christ could subsist also in non-Catholic Churches and ecclesial communities is therefore CONTRARY TO the authentic meaning of Lumen gentium" [16, footnote 56]

Status of Non-Catholic Denominations?

• They are true particular Churches which [17, par 1]
  1. even when not existing in perfect communion with the Catholic Church (since they do not accept Catholic doctrine of the Primacy of the Bishop of Rome)
  2. are connected, however, through apostolic succession (Holy Order) and
  3. having a valid Eucharist
• They are not Churches in the proper sense which [17, par 2]
  1. have no valid Episcopate (apostolic succession interrupted) (Holy Order)
  2. do not possess a genuine and integral Eucharist
  3. do not accept primacy of Bishop of Rome
  4. Nevertheless, individuals baptised validly in these communities (baptism according to Catholic norms) are incorporated in Christ and in imperfect communion with the Church
• What Christian faithful cannot hold as true:
  1. "The Christian faithful are therefore NOT PERMITTED TO IMAGINE that the Church is nothing more than a collection--divided, yet in some way one--of Churches and ecclesial communities;
  2. NOR ARE THEY FREE TO HOLD that today the Church of Christ nowhere really exists, and must be considered only as a goal which all Churches and ecclesial communities must strive to reach." [17, par 4; caps added]
• lack of unity among Christians = wound for the Church [17, par 5]

V. THE CHURCH: KINGDOM OF GOD AND KINGDOM OF CHRIST

"Church" and "Kingdom"

• Church: Sacrament and Sign, Present Reality, Preparation for Glory [18, par 1-2]
  1. sacrament (definition: observable sign of grace instituted by Christ as instrument of our salvation and sanctification)
  2. reality present in the community of those baptised in communion with Peter's successor (seed and beginning of the kingdom
  3. preparation for definitive completion at the end of time
• "Kingdom", "Christ", "Church": Distinct Yet United [18, par 3-4]
  1. there are various theological explanations for the terms "kingdom of heaven", "kingdom of God", "kingdom of Christ"
  2. "kingdom" cannot be separated from Christ (otherwise it becomes purely human or ideological, and Christ's identity as Lord is distorted)
  3. "kingdom" cannot be separated from the Church
• "Church" is not Christ, is not the kingdom, but is indissolubly united to both [18, par 4]

Serving the Kingdom but Forgetting Christ and the Church

• Denying the unicity of the relationship which Christ and the Church have with the kingdom of God is CONTRARY TO CATHOLIC FAITH. [19, par 3]
• Stress on the kingdom not concerned about itself: "Church for others" [19, par 2]
• Consequent theses: [19, par 3]
  1. God-centred, but silence about Christ (other cultures will not understand him and the faith he preached)
  2. emphasis on mystery of creation, but silence about mystery of redemption
  3. no room for the Church--Church is a mere sign, and signs can be ambiguous

VI. THE CHURCH AND OTHER RELIGIONS IN RELATION TO SALVATION

Can Everyone Be Saved? What Need Is There for the Church?

• "Above all else, IT MUST BE FIRMLY BELIEVED that 'the Church ... is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church.'" [20, par 2]
• Proofs from Sacred Scripture (words of Jesus Christ himself):
  1. "Go into the whole world and preach the gospel to every creature. He who believes and is baptised shall be saved, but he who does not believe shall be condemned." (Mk 16:16)
  2. "Amen, amen I say to thee, unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God." (Jn 3:5)
• Proofs from recent Magisterium: "real possibility of salvation in Christ for all mankind AND necessity of the Church for this salvation" [20, par 2, and footnotes 77 and 78]
  1. Vatican Council II, Dogmatic Constitution Lumen gentium, 14
  2. Vatican Council II, Decree Ad gentes, 7
  3. Vatican Council II, Decree Unitatis redintegratio, 3
  4. John Paul II, Encyclical Letter Redemptoris missio, 9
  5. Catechism of the Catholic Church, 846-847
• everyone can draw from the fruits of Christ's sacrifice which has an infinite merit, but these fruits are channeled through the one Church he founded [20, par 3]

How does Christ's Grace Come to Non-Christians?

• this question is the subject of more reflection and study because it touches the mystery of God's saving will
• nonetheless, "...it is clear that it would be CONTRARY TO THE FAITH to consider the Church as one way of salvation" together with other religions which complement the Church or are substantially equivalent to her [21, par 1]

How About Rituals of Other Religions?

• They are a preparation for the Gospel: they are occasions or pedagogical aids which help the human heart open up to God's action [21, par 2]
• "One cannot attribute to these, however, a divine origin or an ex opere operato salvific efficacy, which is proper to the Christian sacraments." [21, par 2]
• It must be remembered as well that, insofar as they derive from superstitions or other errors, rituals can be an obstacle to salvation. [21, par 2]

Respect vis-a-vis Indifferentism, Dialogue Plus Mission

• respect for all religions [22, par 1]; respect for freedom, and charity above all [22, par 2]
• indifferentism = "one religion is as good as another" [22, par 1]
• Dialogue should be inspired by a search for the truth: "God 'desires all men to be saved and come to the knowledge of the truth' (I Tim 2:4)" [22, par 2]
• hence, the "Church must be missionary" [22, par 2]
• "Equality ... refers to the equal personal dignity of the parties in dialogue, not to doctrinal content, nor even less to the position of Jesus Christ ... in relation to the founders of the other religions." [22, par 2]

CONCLUSION

• Intention of this Declaration: "I handed on to you as of first importance what I myself received (I Cor 15:3)" [23, par 1]
• "... all persons are required to seek the truth, and when they come to know it, to embrace it and hold fast to it." [23, par 2]
• "Jesus destroys the walls of division and creates unity in a new and unsurpassed way..." [23, 3]