VATICAN CITY, SEP 7,2000 (ZENIT.org).- The presentation of the Declaration
"Dominus Iesus" in the Vatican Press Office on September 5 has had
far-reaching repercussions and unleashed an intense debate in the media.
The document, which was presented by Cardinal Joseph Ratzinger, prefect
of the Congregation for the Doctrine of the Faith, responsible for the
document, commands Christians to take the light and the salvific force
of the Gospel to all people. Saving truths must, however, always be
proposed in charity and respect for freedom.

Among those who presented the document was Salesian Fr. Angelo Amato,
professor of the Pontifical Salesian University, and consultant of the
Congregation for the Doctrine of the Faith. The following is an
interview with Fr. Amato, which focuses primarily on the implications of
the Declaration on the ecumenical dialogue.

-- Fr. Amato: Above all, "Dominus Iesus" is a Declaration. As such, it
proposes nothing new; therefore, the ecumenical dialogue remains the
same in its elements of interpretation and also action. "Dominus Iesus"
simply takes up again the Catholic doctrine taught in preceding Church
documents. Its purpose is to reaffirm central doctrines in the
understanding of the Catholic faith. We must then ask why? Because it is
necessary to clarify Catholic identity given the fact that there are
hypotheses and even theological theses that are erroneous in this
respect. In a word, therefore, no phrase in this document puts brakes on
the ecumenical dialogue.

-- And as regards our relation with other religions?

-- Fr. Amato: In a word, I would say that in this case also the
Declaration proposes to Catholics a return to their own identity. There
must be awareness of our own identity in dialogue, and the Declaration
concentrates on this identity in two affirmations: the salvific
uniqueness and universality of Christ's mystery; and the salvific
universality of the Church as the sacrament of salvation. As can readily
be seen, therefore, it is no novelty -- it is a reminder to Catholics
that we have this identity in relation to other religions. Dialogue is
founded precisely on reciprocal identity: this does not mean a lack of
respect in relations with other religions, but only an expression of our
own identity. The dialogue can then converge on many aspects: on peace,
cooperation, international solidarity, harmony among peoples, ecology,
etc.

-- What does the document say to those who affirm that all religions are
avenues of salvation?

-- Fr. Amato: The document underlines what Sacred Scripture has always
proposed, that is, that the only mediator between God and humanity is
Our Lord Jesus Christ. As St. Peter says: "There is no salvation outside
Jesus Christ." Therefore, the Church reproposes this fundamental
doctrine that has been at the center of her proclamation since [the
coming of the Holy Spirit on] Pentecost. I repeat, the Declaration does
not say new things, it only sheds light on Catholic identity. We have
great openness in regard to other religions, great respect, and we are
also very ready for dialogue and, in fact, dialogue is taking place;
however, this should not make us lose our identity.

-- The Catholic position of great openness to dialogue has developed
since Vatican Council II. How must this dialogue be conducted in light
of the "Dominus Iesus" Declaration?

-- Fr. Amato: It must be conducted by keeping in mind that our
rediscovered identity is the starting point of dialogue. This is
precisely the purpose of the document, not to lose our own identity. For
example, there are theories that hold that Christian truth is one aspect
of multiple aspects of the truth of God. The Christian instead, and this
is found explicitly in the Gospel, must hold that Jesus Christ is the
truth, the fullness of truth. We must conduct the dialogue on this
basis. Obviously, this does not mean, I repeat, that we are lacking in
respect for other religions; it means seeing in other religions what
they have that is good, useful, human; a Christian can consider what is
religiously correct as a gift of the Spirit of Our Lord Jesus Christ.
Hence, other religions are also under the light of grace of the Spirit
of Our Lord Jesus Christ.
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