The notion of ‘ecumenism’ refers primarily to the search for visible unity among separated Christians and their communities all over the world. Its scope is sometimes extended to the search for common ground leading to greater togetherness in faith, hope and love, among the major world religions [2] . A study of a significant Roman Catholic document from the Congregation for the Doctrine of the Faith, “Dominus Jesus” (The Lord Jesus), of September 5, 2000, on relationships with non-Catholic religions and non-Catholic Christian communities, can serve as an introduction to aspects of ecumenism today, in both the primary and extended senses of that term. What follows specifically is a study guide that examines both what the document says and what it does not say. It includes some questions arising from the document but not answered there.
Style and Tone
- In general, do you find the language and terminology clear or dense?
- On the big issues treated in the document, are the views of the Congregation for the Doctrine of the Faith clear enough?
- How do you find the general tone of the document? Fair? Friendly? Persuasive? Conciliatory? Convincing? Firm? Courageous? Blunt? Assertive? Authoritarian? Arrogant? Defensive? Polemical? Superior? Triumphalistic? Provocative? Dangerous? Out-of-touch? Other?
Cardinal Roger Mahony,
Archbishop of Los Angeles remarks: ‘The tone of Dominus
Jesus may not fully reflect the deeper understanding that has
been achieved through ecumenical and interreligious dialogues
over these last thirty years or more.’ [3]
Alexander Brunett, Archbishop of Seattle comments: ‘those who know well the thinking of Pope John Paul II will recognize that this declaration does not add to the dialogue process. Some perhaps will wonder why it does not reflect the ecumenical sensitivity achieved through thirty years of dialogue and cooperation.’ [4]
Rembert Weakland,
Archbishop of Milwaukee, suggests: ‘Unfortunately, Dominus
Jesus does not take into account the enormous progress made after
Vatican II in the mutual recognition of each other’s baptisms
and the ecclesial significance of such recognition. What is disappointing
about this document is that so many of our partners will find
its tone heavy, almost arrogant and condescending. To them it
is bound to seem out of keeping with the elevated and open tone
of the documents of Vatican II. It ignores all of the ecumenical
dialogues of these last 35 years, as if they did not exist. None
of the agreed statements are cited.’ [5]
Martin Marty, [6] a Protestant commentator, suggests that the CDF is asserting about the Roman Catholic Church: ‘We are the oldest … we are the best … we are the only church.’
Timing
- It was released on September 5, 2000, two days after the controversial beatification of Pope Pius IX.
Cardinal Edward Cassidy,
the then President of the Pontifical Council for Promoting Christian
Unity has said that ‘neither the time nor the language
of the document were opportune’. [7]
Content
- To whom is the document primarily directed? All the Catholic faithful? The bishops of the Roman Catholic Church? Partners in dialogue with the Roman Catholic Church? All people of good will?
- Is there any brand new teaching in the document?
- Overall, what particularly good and valuable things do you find in the document?
- Do any assertions bother you?
- Do you find the text as a whole convincing?
In relationship to other world religions
- What is the document basically concerned about? Is it ‘relativism’, the idea around e.g. that though we are in different boats, we are all heading for the same shore, or the common enough idea that all the world religions are equally true (and therefore equally false)?
- Does the document make any positive statements about world religions other than Christianity?
- What might Christians learn from particular non-Christian world religions?
- What questions does the document identify as open to further development?
- What passages encourage further theological reflection?
(See nos.14 and 21)
