Fr. Angelo Amato Comments on «Dominus Iesus» Declaration
VATICAN CITY, SEP 7 (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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