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• W265742255 abstract "PRECIS This essay argues that the on the Unicity and Salvific Universality of Jesus Christ and the Church, or Dominus Iesus, issued by the Congregation for the Doctrine of the Faith in 2000, has been largely understood as targeted only at Catholic ecumenical efforts, but it was also directed against proponents of interreligious dialogue, particularly those who seem to veer toward what it considers a more pluralistic position, such as Jacques Dupuis's theology. The author proposes that a thorough analysis of postconciliar documents tracing the trajectory of Catholic thinking about the other religions will show the other hitherto-ignored intended audience of Dominus Iesus. Toward that purpose, it examines three major documents before moving into a detailed assessment of the Declaration itself. The essay concludes that the document has set both the stage and the out-of-bound markers for Catholic discussions on dialogue with other religions and has exhibited a strong preference for seeing other faiths as only participating in the unique mediation of Christ through the Spirit. I. Introduction Since the close of the Second Vatican Council in 1965, the Catholic Church has continued to investigate the role that other religions fulfill in the economy of salvation guided by the conciliar documents. (1) Karl Rahner has concluded that the Council left the salvific status of other religions open even though it made several positive assertions of them, including recognizing them as concrete sociological realities. (2) The Congregation for the Doctrine of the Faith (C.D.F.) (3) issued Dominus Iesus (4) (D.I.) (Declaration on the Unicity and Salvific Universality of Jesus Christ and the Church) in 2000, marking a milestone in this conversation and raising concerns both within Catholic circles and in the wider Christian community. D.I. was prepared by its International Theological Commission (5) and had been approved by then-Cardinal Joseph Ratzinger as Prefect of the Congregation, making it an official C.D.F. document. (6) The main issue was what the chief motivation behind the document was and whether its intended target was ecumenism or interreligious dialogue--or both. To support the argument that D.I. arose mainly out of a concern about the emergence of a pluralistic Catholic theology of religions and only secondarily about ecumenism, we turn our attention to three postconciliar documents in chronological order, namely, Evangelii nuntiandi (E.N.), Redemptoris missio (R.M.), and Dialogue and Proclamation (D.P.), before closing with a detailed analysis of D.I. in order to understand how the Catholic Church has affirmed or revised its thinking. We will then conclude with a summary of the current state of the question within Catholicism of its views of other religions. II. Three Postconciliar Documents A. Evangelii nuntiandi (1975) (7) On December 8, 1975, on the tenth anniversary of the closing of Vatican II, Pope Paul VI issued an Apostolic Exhortation, Evangelii nuntiandi, that called on all Roman Catholics to proclaim the gospel universally. This document, in effect, a summary of the discussions of the 1974 Synod of Bishops, (8) states in no. 53: The Church respects and esteems these non Christian [sic] religions because they are the living expression of the soul of vast groups of people. ... We wish to point out, above all today, that neither respect and esteem for these religions nor the complexity of the questions raised is an invitation to the Church to withhold from these non-Christians the proclamation of Jesus Christ. ... In other words, our religion effectively establishes with God an authentic and living relationship which the other religions do not succeed in doing, even though they have, as it were, their arms stretched out towards heaven. (E.N., no. 53) This reference to the continuing need for proclamation of the gospel, while preambled with a statement of the Catholic Church's respect for other faiths, nonetheless closed by noting their inability to establish a true relationship with God, and it has generally been interpreted as a negative assessment of their salvific status, (9) Furthermore, throughout the Exhortation, there is a conspicuous lack of any mention of dialogue as a potential mode of engagement with other faiths, while the exclusivity of Christian claims as constituting the sine qua non for missions and evangelism is a key theme of the document. …" @default.
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• W265742255 date "2013-09-22" @default.
• W265742255 modified "2023-09-23" @default.
• W265742255 title "Things Are Not What They Seem: Dominus Iesus, Ecumenism, and Interreligious Dialogue" @default.
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