DOMINUS IESUS - Article by Catholic priest
The publication of the document Dominus Iesus by Cardinal Ratzinger has proved to be a problem to Roman Catholicism. Following is an interesting column by a Catholic priest, John Dietzen, trying to explain it.
Q. Like the writer of a letter in our diocesan paper, I am saddened by the recent Vatican declaration named "Dominus Iesus." Several of my Protestant friends at work have asked me what it is all about, and I don't know what to say.
As I understand, it says, among other things, that other churches are not really churches at all, only the Catholic Church is. Also, that people who belong to these other denominations are somehow deficient in their religion and that their salvation is in jeopardy because of it.
Is this really what we are supposed to believe today? At best, such things are very difficult, if not impossible, to explain and defend. Can you help us understand?
A. You're not the only one who is wondering. Many priests and bishops have been trying to put that document, released in September by the Congregation for the Doctrine of the Faith, in the context of the remarkable, officially approved, understandings and agreements with other Christian communities over the past few decades.
Even Cardinal Edward Cassidy, president of the Pontifical Council for Promoting Christian Unity reportedly remarked that "neither the timing nor the language of the document were opportune."
It will be important and helpful, I believe, to keep a few basic facts in mind. First, a clear major intent of the document is to insist on the Christian belief that all saving grace of God comes to the human family in and through Jesus Christ. There is no salvation outside of him.
This does not mean explicit and conscious faith in Jesus is necessary for salvation. The declaration repeats the longstanding Catholic belief that the Holy Spirit of Jesus is active everywhere, "not only in individuals, but also in society and history, peoples, cultures and religions." "The risen Christ is now at Work in human hearts through the strength of his Spirit'." (No. 12)
Second, Pope John Paul II has taken the opportunity more than once in recent weeks to alleviate the hurt caused by the language of the document and to explain its meaning. His purpose in approving the declaration, said the pope, was to invite all Christians to renew their fidelity to Jesus the Lord.
'Dominus Iesus,' he continued, 'does not deny salvation to non-Christians but points to its ultimate source in Christ," who gives graces for salvation to everyone "in ways known only to himself." (Midday Angelus blessing remarks Oct. 1, 2000)
Above all, the pope seems to wish strongly to emphasize that the ecumenical directions and successes of the past several years are here to stay. As he told Queen Elizabeth when they met in October, "There can be no turning back from the ecumenical goal we have set ourselves."
In other words, the Catholic Church's teaching about salvation of people in other religions of the world, as expressed for example in the Catechism of the Catholic Church (Nos. 846-848), has not changed. Nor has its commitment to honest dialogue with other religious communities.
We believe as Catholics that the fullest saving gifts of God are present in the spiritual resources of the Catholic faith. But as Pope John Paul wrote in, his 1995 encyclical 'Ut Unum Sint" ("That They May Be One"), speaking specifically of other Christians, elements of holiness and truth are present and active in these different communities.
"To the extent that these elements are found in other Christian communities, the one. Church of Christ is effectively present in them" as well. The Christian life and witness produced over the years in these communities is the ultimate proof that the Spirit is there and accomplishing its saving work.
