3/17/2017 ChristianityandtheWorldReligions,PresentationoftheDocumentoftheInternationalTheologicalCommissionH.E.Mons.LuisF.

Ladaria(8Mar

"CHRISTIANITYANDTHEWORLDRELIGIONS":
PRESENTATIONOFTHEDOCUMENT
OFTHEINTERNATIONALTHEOLOGICALCOMMISSION

In1996,theInternationalTheologicalCommissionpublisheditsdocumentChristianityand
theWorldReligions.InDecember1992,themajorityoftheappointedmembersofthe
commissionfortheperiod19921997overwhelminglyproposedduringtheirfirstmeetingto
analyzethetheologicalproblemofreligions.Thesubjectwasalreadybeingdiscussedatthat
time.Clearly,itwasoneofthetheologicalquestionsthatkindledgreaterdiscussionsand
consequentlyexplainstheinterestoftheInternationalTheologicalCommissionin
consideringit.Eventhoughsomeyearshavepassedsincethepublication,theinterestforthis
subjectremainsandthedocumentkeeps,inagreatway,itsactuality.Thisexplainswhyitis
stillbeingtranslatedandreeditedindifferentlanguages.Thisbriefintroductionwilltryto
situatethedocumentinitscontextandofferaconciseguidancetoreadit.

HistoricalandDoctrinalContext

TheSecondVaticanCouncilrepresentedagreatprogressinthedeepeningoftheCatholic
viewonreligions.Thesewereseeninamorepositivewaythanbefore,atleastintheofficial
documentsoftheChurch.Abetterknowledgeoftheculturesandthedifferentreligious
traditionshadobviouslycontributedtoachangeofmentalitythattheCouncilcouldnotbut
reflect.Itisenoughtoreadnumbers1617oftheDogmaticConstitutionLumenGentium,the
DeclarationNostraAetateortheDecreeAdGentes9.11.Nevertheless,inoppositiontothe
intentionandtotheactualstatementsofthedocuments,adefinitereligiousrelativismspread
incertainenvironmentsduringthepostconciliaryears,asifallreligionswereofthesame
valueinthepursuitofsalvationthemissionaryzealfadedandthesoleanduniversal
mediationofChristwasputintoquestion.Thisisthesituationbeforewhich,in1986,after
twentyfiveyearsoftheconclusionoftheSecondVaticanCouncilandtheDecreeAdGentes,
andfifteenyearsafterthepublicationoftheApostolicExhortationEvangeliiNuntiandiof
PaulVI,BlessedJohnPaulIIpresentedtheencyclicalRedemptorisMissioonthevalidityof
themissionarymandate.Inthisdocument,inthesamewaytheChurchsdutytoannounce
Christisaffirmed,itispossibletofindaprofoundappreciationforculturesandreligionsin
thecontextofthesoleanduniversalmediationofChrist.Intheyear1992,thePontifical
CouncilforInterreligiousDialogueandtheCongregationfortheEvangelizationofPeoples
publishedtogethertheInstructionDialogueandProclamation.Theseweretheimmediate
pointsofreferenceforRedemptorisMissiothattheTheologicalCommissionhadnecessarily
toconsiderinordertoaccomplishitsmission.Amoreopenandpositiveappreciationof
otherreligionsdidnotinanywayhavetomakeusrelativizesomehowthecontentsofthe
faith.Infact,ifweanalyzecarefullythemagisterialdeclarationsonthismattersincethe
SecondVaticanCouncil,wecanseeclearlythatthestartingpointistheundisputedfactof
GodsuniversalwillofsalvationandthesoleanduniversalmediationofChrist.Precisely,
thepointofreflectionishowthissalvationcanreachallmenandhowChristandhisSpirit
arepresentintheworld.Thepointofdepartureistheconvictionthatthereisnootherwayto
theFatherthanChristandthatonlyintheChurch,whichisinChrist,asacrament,i.e.,asign
andinstrumentbothoftheunionofmenwithGodandamongthemselves(cf.LG1)and
whichsubsistsintheCatholicChurch(Cf.ib.8),onecanfindtheplenitudeofthemeansof
salvationthatGodhasgrantedtousinhisinfinitegoodness.Basingitselfonthese
fundamentaltruths,theTheologicalCommissionapproachedthissubjectwiththeintention
ofexploringthepossibilityofapositivecontributionofotherreligionstotheirfollowers,
whilewiththeclearawarenessofitsambiguity.In2000,fouryearsafterthepublicationof
ChristianityandtheWorldReligions,theCongregationfortheDoctrineoftheFaith
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publishedtheDeclarationDominusIesus,ontheunicityanduniversalityofthesalvationof
JesusChristandtheChurch.Thisdocumentpresents,withadirectandclearlanguage,some
essentialandindispensablepointsoftheCatholicdoctrineregardingtheseissuesand
highlightssomeareasofstudythatneedtobedeveloped.Giventhediversityoftheliterary
genre,thestyleisdifferentfromthedocumentoftheTheologicalCommission.Thislatter
collectsmoreinformation,addressesdifferentpositionsandofferssomehypothesis.Itis
clearthatamagisterialdocument,byitsverynature,shouldbemoresoberanddirect.

Havingpresentedingeneraltermstheseconsiderationsandbrieflyoutlinedthehistorical
context,wemovenowtothedifferentpartsofthedocumentbeforewedoso,wewill
examinethetitle:ChristianityandtheWorldReligions.Withthisformulation,theproblemof
whetherornotChristianityisornotonemorereligionamongothersorifitiscomparableto
them,wasavoided.Ontheotherhand,ittalksaboutreligionsinsteadofusingthe
expression:nonChristianreligionsinordertoavoidadefinitionbasedonwhattheyare
not.

FirstPart:StatusQuaestionis

Whenthedocumentwasbeingprepared,itwasnecessarytorecallthedifferentattemptsto
classifythetheologicalpositionsthatwerecommonlyusedinregardtoreligions.While
somereferredtotherelationshipbetweenChristianityandotherreligionsasthefulfilment
ofallhumanaspirationsandsawinthemmomentsofbothexpectationanddifficulty,others
withmoreoptimismspokeaboutthepresenceofelementsofsalvationinthem,inthe
sensethattheyreflectasocialexpressionoftherelationshipwithGodthatinthissensecould
helpinthereceptionofgrace.Thisgreatoptimismdidnotpreventfromdiscussingcertain
elementsofignorance,sin,orevencorruption(n.4).Theambiguityofthereligious
phenomenon,eveninitsdifferentnuances,wasadmittedbythebestknowntheologians.

ThemajorityofCatholictheologians,withthedifferencesthatwehavealreadymentioned,
preservedachristocentricapproach,thatis,theirstartingpointwastheconvictionthatJesus
isthesaviourofall,thatonlyinhimthesavingwillofGodisfulfilled,andtherefore,his
uniquemediationcanreachmeninanysituationinwhichtheyfindthemselves,even
religiously.Inthissense,theyspokeofaninclusivisttendencyinasmuchasthesalvationof
Christ,asaprinciple,isaccessibletoallmen,becauseGodsgracecanreachanyoneinone
wayoranother(n.11).

Inoppositiontothis,therewasamoreexclusivisttendencycalledbyothers:
ecclesiocentric,whichwasnotdefendedatthattimebyCatholictheologiansbecausethe
magisterialdefinitionsnolongerallowedastrictinterpretationoftheprincipleextra
Ecclesiamnullasallus(n.10).Ontheotherhand,thepluralisttendency,whichadmitted,
indifferentways,apluralityofmediationinsalvation,wasseenasproblematic.Thosewho
supportedthisideathoughtthatchristocentrismwasinsufficient,andthatonly
theocentrismcouldgiveareasontotheincomprehensibilityofGodandhistranscendence.
Noconcretemediationcouldclaimexclusivityoftherevelation.Therecouldbe
complementarymanifestationsofthedivineLogos,butinnoreligionthiscouldbefully
manifested(n.12).ItisclearthatthispenetratedthecoreoftheChristologicaland
Theologicaldebate,wherethequestionaboutthetruth(nn.1315)andtheexplicit
announcementofChrist(nn.2326)couldnotbeputasideinamomentofdialogue.

Beforethisreality,theTheologicalCommissionproposedthreefundamentaltasksfora
ChristianTheologyofReligions(cf.n.7):Christianitymustunderstanditselfinthecontext
ofapluralityofreligionsandmeditatespecificallyontheuniversalitythatitclaims.(b)It
muststudythemeaningandvalueofreligionsinsalvationhistory.(c)Theconcretecontent
ofotherreligionsmustbeexaminedinordertoconfrontthemwiththeChristianfaith.This
thirdproposalcouldnotbeaddressedinthedocumentduetothelackofspecialistsinthe
Commissionwhocouldanalyzeitmoredeeply.Eventheothertwowerenotdeveloped
systematicallyhowever,thedocumentgavefundamentalelementstoguidetheirstudy.Both

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themeaningoftheuniversalityofChristianityandthevalueofotherreligionsinsalvation
historywerementionedindifferentmomentsofthisreflection.

SecondPart:FundamentalTheologicalPrinciples

TheanswertotheformerquestionsonthepositionofChristianityintheuniverseofreligions
andthevaluethatcanbeattributedtothemdependsonaseriesoffundamentaltheological
questions.Thedocumentaddressestheminthisorder:theinitiativeoftheFatherin
salvationthesolemediationofChristtheuniversalityoftheactionoftheHolySpiritand
theChurchastheuniversalsacramentofsalvation.

Itisnotnecessarynowtoexaminecloselythefirstpointneitherdoesthedocument(nn.28
31).Itisimportant,however,tohighlightthecontextof1Tim2:36,wheretheSavingGod
desiresthatallmenbesavedandtocometotheknowledgeofthetruth,andthisuniversal
willislinkedtothesolemediationofJesusChrist.TheFatherhasconceivedhisdesignof
salvationinChristbeforethefoundationoftheworldandwantstorecapitulateallthingsin
him(cf.Eph.1,410).NotonlyistheFathertheinitiatorofthisworkofsalvationbutalso
theendtowhichitmoves(cf.1Cor15:28).

ThesubjectofthemediationofChristwilloccupyamoreextendedanalysis(nn.3249).
Nevertheless,sometendenciesinthe90sattributedthismediationonlytotheEternalLogos,
andnottotheSonmadeflesh,deadandrisen.Thisthesiscontradictssomecapitaltextsof
theNewTestament(cf.1Tim2:5Acts4:12).Itisnecessarytomaintaintheprincipleof
theuniversalityofthesalvationinJesus,theIncarnateSon.Theuniversalsignificanceof
Christisaffirmedindifferentlevels.ThesalvationofChristisdirectedespeciallytoallmen,
andtoallthegospelhastobeannounced(cf.Mt28:1620Mk.16:1518Acts1:8).
Moreover,wecanaskourselvesifthisuniversalitycanbediscoveredonadifferentlevelin
thosetowhomthemessagewillbeannounced,previoustoitsreception.Wecanfindsome
evidenceofthisintheNewTestament:Jesusisnotonlythemediatorofsalvation,butalsoof
creation,andbothdimensionsarerelated(cf.Col1:1520).ThePaulineparallelismbetween
AdamandChristshowsthesignificanceofJesustoall(cf.Rom5:1221,1Cor15:2022.
4449).AccordingtoJn1:9,Jesusisthelightthatcomesintotheworldtoenlightenevery
man.Wehavealreadyreferredto1Tim2:5.Intermsthatcertainlywillhavetobedefined
andspecified,theNewTestamenttalksabouttherelevanceandsignificanceofJesusof
Nazareth,theIncarnateSon,deadandrisenforallmen.Forthisreason,thedocument
concludes:TheNewTestamentmessageisnotcompatiblewithanylimitingofthesalvific
willofGod,orwithadmittingmediationsparalleltothatofJesusorwithattributingthis
universalmediationtotheeternalLogosinisolationfromJesus(n.39).

ThedocumentpresentsnowsomereferencesfromPatristicTheologythattherecent
magisterium,especiallyfromtheSecondVaticanCouncilandfromBlessedJohnPaulII,has
usedondifferentoccasionstotalkabouttheuniversalpresenceofJesus:theseminaVerbi.
ThisprinciplethatwefindinSaintJustinandSaintClementofAlexandriatellsusthattoall
menhasreachedafragmentofthetruththatonlycanbefoundfullyinJesus,theLogosin
histotality.Inthesameway,wefindtheideaoftheunionoftheSonofGodwithallmen
throughhisIncarnationandtheChristologicaldimensionoftheimageofGod,recalledby
theCouncilinGS22whenquotingawellknownpassagefromTertullian.[1]Allthese
referencesfromtheTraditionseemtopresupposethatthesalvificrelevanceofChristisnot
reducedtothosewhoknowit.Thereforethedocumentindicatesthatonlyinthecontextof
theuniversalparticipationofChristandtheSpirit,itispossibletoconceivethevalueand
significanceofotherreligionsintheorderofsalvation.Consequently,itunderlineswith
claritythatsalvationisthesameforallmen,thattherearenotdifferenteconomiesof
salvationforthosewhobelieveinJesusandforthosewhofollowadifferentreligionorwho
donotbelieveinhim,andthatthereisnootherpathleadingtoGodthatdoesnotconverge
ontheuniquepathwhichisChrist(cf.Jn14:6)(cf.n.49).

TheTheologicalCommissionalsoreflectsontheuniversalityofthegiftoftheHolySpirit
(nn.5061).Inreality,theuniversalworkofJesuscannotbeunderstoodwithouttheworkof

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theSpirit,throughwhomChristsworkbecomesuniversal.TheHolySpirithadbeenpresent
alreadyintheOldTestament,butasagiftoftherisenLord,itiscommunicatedtothechurch
andhumanityinitsplenitude.TheSpirithasdescendeduponChristintheJordanasheadof
humanityinorderthattheanointingcouldpassfromhimtothemembersofhisbody.
WithouttheSpirit,thesalvationofChristdoesnotreachmen.TheChurchistheprivileged
placefortheactionoftheSpirit,however,alreadyintheNewTestamentwecanseethatits
actionprecedesproclamation(Cf.Acts10:19.4447).Pentecostmustbeseeninitscontext
andasaneventthatovercomesthedivisionofBabel(cf.Gn11:54),andconsequentlyas
fermentofunityamongpeoples.Thisgifthasauniversalrelevance.Aboveall,thedocument
underlinesthatthegiftoftheSpiritcomesfromtherisenLordwhoascendedtotheright
handoftheFather.ThisisaconstantteachingoftheNewTestament.Thespirithasbeen
giventousastheSpiritofChrist,theSonwhohasdiedandrisen.Thereisno"economy"of
theHolySpiritthatismoreencompassingthanthatofJesusthereforeonecannotthink
aboutauniversalactionoftheSpiritwhichisnotrelatedtoauniversalactionofJesus(n.
58).ThedeclarationDominusIesusinsistedonthisparticularmatter.TheSpiritisofChrist
andtakeseveryonetoChrist.ThehumanityofChrististheplaceofthepresenceoftheSpirit
intheworldandthebeginningofhiseffusion.TheactionoftheSpiritinthechurchandhis
universalpresencemustbedistinguished,butnotseparated.

ItispreciselythisuniversalitythatconstitutestheChurchasauniversalsacramentof
salvation(nn.6279).Thequestionariseswhetherthechurchhassignificanceonlyforits
membersorforeveryone.Giventhefactthatthesecondanswerismorerelevant,theneedof
theChurchforsalvationisunderstoodintwoways:theneedtobelongtoherandtheneedof
ministryoftheChurchattheserviceofthecomingofthekingdomofGod.Enlightenedby
thenewperspectivesofferedbytheSecondVaticanCouncil,theoldstatementofextra
EcclesiamnullasalusilluminatesthequestionoftheaffiliationtotheChurchasthebodyof
Christ,thejustificationofall,andespecially,thesalvificmissionoftheChurchinher
threefoldmartyria,leitourgiaanddiakonia.Invirtueofherwitness,theChurchproclaims
theGoodNewstoall.Inherliturgy,theChurchcelebratesthepaschalmysteryandassuch
fulfilshermissionofpriestlyserviceinrepresentingallhumankind.Inawaythat,inaccord
withGodswill,itisefficaciousforallmen,itmakespresenttherepresentationofChrist
who"wasmadesin"forus(2Cor5:21)(n.77).Inherdiakoniaofserviceoftheneighbour
shegiveswitnesstothebenevolentgiftofGodtomen.Itisclearthathighlightingthese
aspectsoftheChurch'sfunctionasauniversalsacramentofsalvationdoesnotattemptto
exhaustthecomplexityofthissubject.

ThirdPart:SomeConsequencesforaChristianTheologyofReligions

Sofarnothingconcretehasbeensaidaboutthevalueofreligionsassuch.Butthe
foundationstotackletheproblemhavebeenlaid.Fromtheseassumptions,theCommission
wantstoofferguidelinesforreflection,certainlynottogivedefinitivesolutions.

Theproblemthatoccupiedmoreattentionintheologyofreligionswasthepotentialvalueof
salvationthattheymayhave.ItisthefirstpointstudiedbytheTheologicalCommission(nn.
8187).NeithertheconciliardocumentsnortheencyclicalRedemptorismissiohadexpressly
ruledonthismatter,althoughthepresenceinculturesandreligionsoftheseedsoftheWord,
theraysoftruthandtheactionoftheSpiritwerediscussed.TheTheologicalCommission
questionedwhetherthispresenceandactionofChristandtheSpiritcouldhaveanother
functionotherthantohelppeoplerealizetheirultimateendwhichissalvation.Fromthis
fundamentalconsideration,theCommissionposescautiouslysomeconclusions.Wecite
literallysomeofthemostsignificantparagraphs

GiventhisexplicitrecognitionofthepresenceoftheSpiritofChristinthereligions,one
cannotexcludethepossibilitythattheyexerciseassuchacertainsalvificfunctionthatis,
despitetheirambiguity,theyhelpmenachievetheirultimateend.Inthereligionsisexplicitly
thematizedtherelationshipofmanwiththeAbsolute,histranscendentaldimension(n.
84).InthereligionsthesameSpiritwhoguidestheChurchisatwork.Buttheuniversal
presenceoftheSpiritcannotbecomparedtohisspecialpresenceintheChurchofChrist.
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Althoughonecannotexcludethesalvificvalueofthereligions,thisdoesnotmeanthat
everythinginthemissalvific.Onecannotforgetthepresenceofthespiritofevil,the
inheritanceofsin,theimperfectionofhumanresponsetoGod'saction,etc.OnlytheChurch
isthebodyofChrist,andonlyinitisgiveninitsfullintensitythepresenceoftheSpirit.
Therefore,tonoonecanbelongingtotheChurchofChristandparticipationinthefullness
ofthesavinggiftswhichalonearefoundinitbeamatterofindifference(Redemptoris
missio,55).Thereligionscanexercisethefunctionofapraeparatioevangelicatheycan
preparedifferentpeoplesandculturesforwelcomingthesavingevent,whichhasalready
takenplace.Inthissense,however,theirfunctioncannotbecomparedtothatoftheOld
Testament,whichwasthepreparationoftheveryeventofChrist(n.85).Salvationis
obtainedthroughthegiftofGodinChrist,butnotwithouthumanresponseandacceptance.
Thereligionscanalsohelpthehumanresponse,insofarastheyimpelmantoseekGod,to
actinaccordwithhisconscience[]Thereligionscanthereforebe,inthetermsindicated,
meanshelpingthesalvationoftheirfollowers,buttheycannotbecomparedtothefunction
thattheChurchrealizesforthesalvationofChristiansandthosewhoarenot(n.86).The
affirmationofthepossibilityoftheexistenceofsalvificelementsinthereligionsdoesnot
implyinitselfajudgmentaboutthepresenceoftheseelementsineachoneofthespecific
religions(n.87).

Ifontheonehand,themagisterialstatementsthatspeakofthepossiblepresenceoftheSpirit
andtheseedsoftheWordinreligionsleadtoaffirmingthepossibilityofexistinginthem
elementsofsalvation,cautionisalsorequiredgiventheambiguityofthereligious
phenomenon.Inanycase,theexplicitidentificationoftheseelementsinreligionsisavoided.
OnlyinthereligionofIsrael,wheretruedivinerevelationisrecognized,canwesafelyaffirm
itsexistence.

Withthiswemoveontothesubjectofrevelation,oneoftheissueswithregardstosome
centralthemesofthetheologyofreligionsaddressedinthisthirdpart(nn.8292).Thebasic
statementisthatOnlyinChristandinhisSpirithasGodgivenhimselfcompletelytomen
consequently,onlywhenthisselfcommunicationgivesitselftobeknownistheregiventhe
revelationofGodinthefullsense(n.88).InadditiontothebooksoftheNewTestament,
thebooksoftheOldTestament,whichalsotestifytheauthenticrevelation,arethe"wordof
God",butonlyinthelightofChristdotheyreachthefullnessoftheirmeaning.Therefore,
onlythecanonicalbookscanbeconsidered"inspired"and"wordofGod."

Thepluralistposition,whichwehavealreadymentioned,promptsustoaddresstheproblem
of"truth"inthecontextoftherelationshipandthedialoguewithotherreligions(93104).If
itevergavetheimpressionthatthisissuehasbeenputaside,thisdocumentinsistsuponthe
needoftakingitdirectlyintoaccountavoidingallrelativism.TheChurch'steachingon
religionsarguesfromthecenterofthetruthoftheChristianfaith.Appreciatingwhatisgood
inothersdoesnotgivetothepretenceoftruthofotherreligionsthesamevalueasthetruth
ofonesfaith.Inregardsto"pluralistic"theology,theTheologicalCommissionrecallsthat
theSecondVaticanCouncilhadadistinctvisionofreligions:iftheyallhaveincommonthe
purposetoanswertheprofoundquestionsofthehumanheart,onecannotignorethe
fundamentaldifferencesbetweenthem.Ifontheonehand,theChurchdoesnotreject
anythingofwhatistrueandholyinthesereligions,itdoeshavethedutytoproclaimChrist,
theWay,theTruthandtheLife(Jn14:6),theonlyonethroughwhommenfindthefullness
ofhisreligiouslife(cf.n.100).Thebasisofanyseriousinterreligiousencounterordialogue
isadifferentiatedtheologyofreligions.Dialoguecannotinvalidatethecontentsofone'sfaith
andtheethicsonwhichitisfounded.Inrespectingthe"otherness",theChristiancannot
ignoretheheartofhisfaithintheTriuneGodrevealedinChrist.Sometimesthisattitudeis
labeledassuperiorityorarrogance.However,sincethetruthofJesusChristisalwaysinthe
serviceofman,itcanneverbepresentedashavinganattitudeofsuperiorityordomination.

Thelastsubjectwhichthisdocumentstudiesisinterreligiousdialogue(nn.105113),already
implicitlysuggestedinthereflectionontruth.Nevertheless,thissubjectwasnotwidely
addressed,becauseithasbeenalreadyaddressedinotherdocuments.Therearetwo
fundamentalissuesinwhichtheChristianischallenged:Godandman.Weareawarethat
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therearemanyandvariousnotionsofGodoroftheAbsoluteinthedifferentreligions.Itis
fundamental,therefore,toconsiderhowGodandhisrelationtomenareunderstoodby
others.Thevisionofmancanalsobedifferent,butdialogueisanencounterbetweenhuman
beings,notmerelyaverbalcommunication.Theencountertakesplaceinthecommon
humanconditioninsearchforsalvation.Thisproducesadeeperrelationofequalitythanjust
amerehumandialogue.Allhumanproblemsfarfrombeingadistractionoftheinterreligious
dialogueitselfareabreedinggroundforit.Thecommondenominatorthatunderlinesallthe
problemsofthehumanconditionisdeath.YetitisherethatthecallofthelivingGod
resonateswithmoreintensity.ThefundamentalwitnessofChristiansistotheresurrected
ChristinthehopeofHissecondcoming.

Conclusion:DialogueandMissionoftheChurch

ThisdialogueisplacedwithinthecontextoftheChurchsmission(nn.114117).Ithasits
originandendintheHolyTrinity.Itmakesmanifestandactualizesthemissionoftheeternal
LogosandtheHolySpiritintheeconomyofsalvation.ItisnottheChristianswhoarefirst
senttohim,butrathertheChurch.Thereforetheydonotsharetheirownopinionsbutrather
theyofferJesusChrist.TheHolySpiritwilltouchheartsmorethanthepowerofhuman
conviction.Although,adistinctionmustbemadebetweendialogueandproclamationofthe
Gospel,thefirstmustnotbedeprivedofitstestimonialvalue.Inthismanneritcanbea
praeparatioevangelicaanditisalreadyanintegralpartofthemissionoftheChurchas
anirradiationofthelovepouredoutfromherthroughtheHolySpirit(n.117).

FinalReflection

Ontheonehand,thisdocumentattemptstoembraceandrespectthevaluesofreligions,
followingthealreadygivenexamplebythemagisterium.Atthesametimeitavoidsall
relativism,notspeakingofreligionsaswaystosalvation,eventhoughitaffirmsthe
possibilitythatsomeofitsaspectsmayhelptheirfollowersonthismatter.Itisalsoclearthat
therearenotonlygoods,butalsoshortcomings,ambiguities,anderrors.Althoughtheymay
reflectsomeraysoftheTruth,thefullnessofTruthdoesnotilluminatethem.

AboveallitaffirmswithclaritythatallthatisgoodandvaluableinthemcomesfromChrist
andtheSpiritthathasbeenpouredoutafterhisresurrection.Thesolemediationofthe
ChristJesus,himselfhuman(1Tim2:5)mustalwaysbemaintained.Heistheonlyway
thatleadstotheFather(cf.Jn14:6),andthosewhichdonotconvergeonitarenottrue.
Therearenocomplementaryorparallelpathways.Forthisreason,beforetheencounterwith
ChristandtheentryintohisChurch,whichishisbody,noonecanbeindifferent.Inaddition,
theChurchhastheobligationtoproclaimChristunceasinglytothosewhodonotknowhim
untilhisgloriousmanifestationatendoftime,whenhewilljudgethelivingandthedead.

+LuisF.Ladaria

[1]Deres.Mort.6,3:Quodcumquelimusexprimebatur,Christuscogitabatur,homo
futurus.

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