THE CHURCH AND OTHER RELIGIONS IN RELATION TO THE SALVATION According
to Dominus Iesus, DI)
By Tukamushaba Lawrence: Reg
no 11094T
On 6, August 2000, the Congregation for the Doctrine
of Faith under Cardinal Joseph Ratzinger with the approval of Pope John Paul II
published a declaration “Dominus Iesus”
on the salvific universality of Jesus
Christ and the mission of the Church. The aim of the declaration is
mentioned in the conclusion number 23 as “reiterating and clarifying certain
truths of the faith… and to give reasons for hope in a way that is convincing
and effective”. The declaration begins by explaining the
origins the Church’s mandate to proclaim the kingdom as Jesus Christ’ sending
of the apostles “Go into the whole world and proclaim the gospel to all
creatures. He who believes and is baptized will be saved; he who does not
believe will be condemned” Mk 16:15-16. It’s
from the mandate and powers given to the apostles (the first leaders of the
church) that the Church receives its universal mission to continue proclamation
the gospel everywhere. This mission has been carried on from the time of the
apostles till today.
The Church and other religions
in regard to salvation
The declaration
categorically, emphasised the position of Vatican II (Lumen Gentium number 8) that
the Church is extremely necessary for salvation. It says; “It must be believed
that the Church a pilgrimage now on earth is necessary for salvation. The one Christ
is the mediator the way of salvation; he is present to us in body which is the
church” DI number 20. The Church has full means of salvation which is offered
by Christ its head. Christ founded the Church and he is the head and the Church
is his body. This does not mean that those out the Church cannot attain
salvation. The declaration acknowledges that salvation outside the Church
through Christ is possible because Christ is the universal saviour. “Salvific action of Jesus Christ, with and
through his spirit extends beyond the boundaries of the Church to all humanity”
(DI 12). Through the magesterium we learn that the Spirit of Christ is present and
active in all humanity in history, cultures and different religions. Further in
same declaration number 20 states that; “Those who are not formally and visibly
members of the Church, salvation is accessible by the virtue of grace which,
while having relationship while having mysterious relationship to the Church
does not make them part of the Church”. Jesus offered himself on the cross for
all and from his death and resurrection salvation was made possible for all. However
one cannot conclude that since some elements
of salvation can be found in
other religions then we have no need to belong since we can be saved outside
the Church. Thinking in that line is a
grave mistake the declaration affirms connection between the salvation and
Church. “... the fullness of Christ’s salvific mystery belongs also to the
Church, inseparable united to her Lord. Indeed, Jesus Christ continues his work
of salvation in the church and by means of the Church” (DI 16). We enter into
full communion with God through the son and in cooperation with the holy
spirit. The triune operates through “the
single Church of Christ, which subsists in the Catholic governed by the
Successor of Peter and by bishops in communion with him” (DI 17). By arriving
at this understanding, the Church does not intend to disrespect people of other
religions nor does she intend to down upon elements of salvation in other
religions. The Church gives respect to every human person made in the image and
likeness of God. The intention is to show how salvation brought by Christ is
fully present in the Catholic Church which he founded. However the Church
believes that .Though salvation through Jesus Christ is possible for everyone,
it is not automatic. Christ plays his part of availing his grace and in turn we
have to respond in words and deeds by living the beatitudes Mt 5:1-11. The
declaration rules out also the culture of relativism, the mentality of looking
at one religion as equally good others. As members of body of Christ we are
privileged to know and to encounter trinity in our daily lives and most
importantly in the celebration of Sacraments.
We have a duty to share and to proclaim the good news of salvation to all
those who have not yet known the truth. For “God desires all men to be saved
and come to the knowledge of truth” (1 Tim 2:4) DI 22 In today’s world of religious
pluralism, indifference, relativism and science it is more necessary than ever before
to proclaim the universal salvation that Jesus Christ offers through his only
Church.***
THE CALL FOR CHRISTIAN UNITY (UT
UNUM SINT, UUS)
By Tukamushaba Lawrence: Reg no
11094T. Steam B
It was Jesus’ prayer that his followers may live in
unity “ and I have given them the glory you gave me, that they may be one, as
we are one” (Jn 17:22) and that we love
one another as he has have loved us (Jn 15:12,17). Along the path in history of
the Church this way was abandoned. Schism
and divisions ensured in Christianity until today. Vatican council II called
for Christian Unity and emphasised the Church’s commitment to ecumenism. John
Paul II in his Encyclical Ut Unum Sint published
in 1995 explored in great depths the
whole issue of Christian Unity (ecumenism).
In the
introduction the Pope explains the shared ground that these Christian Churches
have in common; the lifeless witness given by many martyrs both Catholics and
the separated Churches. Here we can talk of the martyrs of Uganda. Some of them
were Anglicans. In fact the site where they were burnt belongs to the
Anglicans. When Pope Paul VI visited Uganda in 1969, beside the Catholic
Martyrs shrine he also visited and prayed at the Anglican site where both
Anglican and Catholic martyrs were burn alive. Today the Anglican Church which
never commemorated Martyrs day now commemorates
the feast the same day as the Catholic Church on 3rd June Because of
the historical Visit of Pope Paul VI.
The Pope also talks of burdens of long
standing misgivings inherited from
the past and mutual misunderstandings and prejudices, complacency, in
difference and insufficient knowledge of one another” (UUS 2). The way to
overcome this is to acknowledge them as past mistakes and to use them as the starting
point for a new orientation of Unity.
Aware of her own weaknesses the Catholic Church committed herself to the
new path of Ecumenism at the Vatican council.
The basis for
Christian unity
The basis for
Christian unity is the Trinity. “The faithful are one because, in the spirit,
they are in communion with the son
and, and in him, share the communion
with the father; our fellowship is
with the father and his son Jesus Christ”. (UUS No 9). This means that the
followers of the Christ have belief in one God who calls them to be of one
heart and soul (Acts 4; 32). Christ the lord of all Churches challenges the
existence of disunity and calls his followers to take to heart his message of
Unity (that they may be one Jn 17:22). Moreover Vatican II recognized the
elements of salvation that exists outside the Catholic Church structures by
stating that: “the Church of Christ subsists in the Catholic Church, which is
governed by the successor of Peter and by the bishops in communion with him and
at the same time acknowledges that many elements of sanctification and of truth
that can be found outside her visible structures” (UUS no 10). This means that
salvation is not entirely limited the Catholic Church alone. It’s the role of
the Catholic Church to work with other churches for the salvation of all
humanity. The Pope admits that although
the Church has preserved unity for many centuries, the Church too has contributed
to the breakaway of some ecclesial communities. Working for Unity does not
necessarily mean agreeing on same doctrines, or agreeing to the supremacy of
the bishop of Rome or forming one Church. It is simply accepting and
recognizing the root cause of disunity so that a common ground can be arrived
at in mutual dialogue, and understanding.
Some of the
fruits of the ecumenical movement since Vatican council II have been in
rediscovering oneness the (brotherhood). The attitude of looking at non
Catholic Christians as heretics and enemies has significantly changed. We now look
at them as our brothers and sisters. We no longer refer to them as separated
brethrens but as “other Christians” (UUS no 41). Christians from various
denominations are already working together at various levels. For example they
have worked together on discussions on some theological issues, Bible Exegesis
and translations, in medical and health fields, joint Christian declarations and
in humanitarian aid. Between the mainstream churches, there are certain issues
that both churches agree upon. That is Baptism, Eucharist and ministry and
authority (UUS no 78), this is a big step towards Christian Unity. In order to
continue strengthening the bonds that are already in existence, there are areas
that need to be paid more attention as pointed out in (UUS79) that I think that
are very fundamental. They are; relationships between scripture and tradition,
Eucharist as a sacrament of real sacrifice of body and blood of Jesus,
Ordination as a sacrament to three fold ministry of Episcopate, Presbyterate
and diaconate, the Magisterium of the church, entrusted to the Pope and the
bishops in communion with him and the Virgin Mary, the Mother of God and icon
of the Church the spiritual mother who intercedes for Christ’s disciples and
all humanity. There are still divergent views regarding the understanding of
the above areas that are the major challenge to full unity.
Finally the work of rebuilding Christian unity that
was emphasized by Vatican council II remains part of the mission of Catholic
Church spearheaded by the Bishop of Rome. All Christian are called upon to work
for togetherness and oneness. Pope Francis has begun well his pontificate by
calling for unity and tolerance for humanity. It is only by living in unity and
harmony that the God of love and peace dwells among us.
***
THE CHURCH AS A FAMILY OF GOD (ECCLESIA IN AFRICA)
By Tukamushaba Lawrence REG NO 11094T Stream B.
The first
African Synod of Bishops took place in April 1994 in Rome. The synod was
convoked in preparation for the celebration of 2000 years Jubilee of
Christianity. The following year 1995 Pope John Paul II came to Africa to
deliver the Post Synodal Apostolic Exhortation “Ecclesia in Africa. In their
prayer, discussions and deliberations, the Synod Fathers’ noted that the: “main question facing the
Church in Africa was consisting in delineating as clearly as possible what it
is and what it must fully carry out, so that its message may be relevant and
credible” (propostio23and 24) While
discerning on the credible and what the church in Africa should be that to be a
sacrament of unity of all humanity, the ideal image of the extended family of
God in Africa was suitable.
They wished the African Church to be one family of
God, that walks together in joys and
sorrows, a family that is in solidarity with
the universal Church, that dialogues and eventually a Church that is
self reliant in terms of personnel and
material. This would be the ideal principles for new evangelization.
It should be noted that in African family, values of
love, trust solidarity, sharing, care for the widows, the orphans and the weak,
dialogue and cooperation are highly cherished. In this case the African family as a visible
sign of Christ that is beyond traumatic experience of tribalism, regionalism
and gender discrimination that sometimes exists in our African continent. In
this way the local church would be:
o A Church lived and experienced in Christian communities.
Communities that pray and share the word of God together and radiate Christ’s
love and as well as engaging in self evangelization. Here the idea of the Church
in neighbourhood (small Christian communities) fits in well. The Church that
begins at family level and moves upward to the wider church.
o The family of God that lives in dialogue. As a family that
practices dialogue within its boundaries that is; between priest and pastoral
workers in the diocese, between local churches between conferences of Bishops
of different nations, between different rites among others. The bishops were to
put in place structures that enable smooth interaction in the Church. Beyond
church structures it was to be a family of God that embraces people from other
faiths. Dialogue and solidarity goes hand in hand. The Church in Africa would
be a church that lives in solidarity with other Churches in the World. In this
way they are able to share in solidarity with the disadvantaged Churches. For
example Churches in war torn areas could be supported with personnel and
material needs as was a case for Rwanda after genocide when the neighbouring churches
in neighbouring countries mobilized both personnel and material goods to help
in re-establishing the Church.
o The Church that lives in communion with the whole
Church. The Church that lives in full communion with the universal church under
the leadership of the bishop of Rome while at the same time preserving its own rich
traditions.
o As a family of God had to be self reliant. This is in terms of both material and personnel. For
many years, majority of the clergy and religious have been from the West. Also
most of the Church’s activities have been dependent on western donations and
charity. As a family of God, dioceses have to find means of mobilizing
resources the Church needs carry out its mission.
Finally the Ideal image of the church in Africa as a
family of God is being realized through strengthening small Christian
communities, forming of associations like Association of Member Episcopal
Conference of Eastern Africa (AMECIA), Bishop’s Conference of Africa and
Madagascar (SECAM). However this vision of Bishops is not yet a true reality.
The Church still suffers setbacks of tribalism in some countries and minimal self
support.
****
THE CHURCH AS AN INSTRUMENT OF ECUMENISM AND INTERRELIGIOUS
DIALOGUE (AFRICAE MUNUS)
By Tukamushaba Lawrence: Reg NO 11094T Stream B.
Ecumenism and dialogue with people of other faith is
one of central aspects of Reconciliation Justice and Peace in Africa as emphasised
in the Post Synodal Apostolic exhortation (Africae
Munus). For many centuries, the Church took for granted doing ecumenism and
dialoguing with believers of other religions until the second Vatican II.
Vatican Council II opened the Church’s doors
to a mutual understanding with people of other faiths. Since then, the Church
has committed itself to reach out to other religions in its teaching and above
all to cooperate with them in all matters of great importance to humanity. This
is evidenced by many ecumenical groups and inter-religious councils that the
many Catholic members both lay, clerical and religious are involved in. The presence of representatives from various
protestant Churches and above all the patriarch Abuna Paulos of the Ethiopian
Orthodox church is clear manifestation of path to Christian unity. The African Synod
(4-25 October 2009) reflected deeply on this issue and reaffirmed its
commitment to ecumenism and dialogue as a path to reconciliation, Justice and
Peace on the African continent that is torn by wars, tribalism, corruption,
poverty and income inequalities.
It is said that Africa has the fastest growing number
of religions in the world; that is Christian Pentecostals and evangelical,
Islam and African traditional religions. These pose challenges to the Church
and the Church is not sure how to respond pastorally to this new phenomenon as Benedict
XVI noted. “The Church is asking question on the emergency and growth of non
Catholic Churches sometimes known as independent churches”. Most of these churches,
target to criticize and discredit the institution and doctrines of the Catholic
Church in attempt to win some members into their sects. They take advantage of
poverty, poor social conditions, unemployment and all such desperate situations
to draw people into their churches. The Church is losing many members to all
sorts of new sects around Africa.
Today, Islam has penetrated even in rural communities
which were predominantly christian. Mosques are now spread all over even in
remote villages where they never used to be. I know members of one family each belonging
to different religions. In such case dialogue and co-existence is fundamental.
There is also revival of traditional religion and
witchcraft. When I was doing pastoral work I heard of many people accused of
witchcraft or teaching the young ones witchcraft. This makes people to live in fear, anxiety
about health, wellbeing and this has resulted into syncretism for some Christians.
Competition for flocks among these religious grouping has resulted into
conflicts and sour relationships the least expected of any worthy religion. For
the Christian communities “a divided Christianity remains a scandal, since it de facto contradicts the will of the Divine
master (cf.Jn17:21)” [1] The
Church finds itself in a challenging situation on how to respond to this new
challenge. Christian churches have to get their self-righteous and pride to
reach out to the other and then be able to bring about the Kingdom of God as we
normally pray in the Lord’s Prayer “May your kingdom come”. Pope Benedict XVI calls upon the “whole
ecclesial family, institutes of consecrated life, lay movements as well as lay
associates” to use all available avenues to promote unity among all the people.
The Pope also acknowledged the
difficulties, injustice and hostility the minority Christians face in Islamic
nations. Still he observes that the Church in her social apostolate “does not
make religious distinctions. She comes to help those in need, be they Muslim or
animists” In doing this she bears witness to the love of God the Creator of all
and invites followers of other religions to do the same. Today it is proving very
difficult for Missionaries to get Visas and work permits to countries of
Maghreb and Sudan. I know some members of the society of Missionaries of Africa
who has failed to get visas or has left these counties because their Visas are
expired and cannot be renewed. A few Christians living in such countries are
discriminated and treated as second class citizens and in most cases they live
in fear. Nevertheless, the Pope invited the Church to patiently continue to
dialogue and to seek if possible “juridical and practical recognition of
religious freedom”
Lastly we are living in a world of religious pluralism
which presupposes mutual understanding and religious tolerance to co-exist with
people of other faiths.
THE DOUBLE FACE OF THE
CHURCH
In the recent times, a number of people have come to
question the validity of the Church. The question normally asked is; Jesus
preached the kingdom so why do we have the church? Is the Church important for
our salvation? More over there are many people seeking God, fulfilment in life
outside the walls of the Church. Humanist’s movement is a good example.
Questions raised are genuine and practical. The critiques see the church as “a
compromised institution one with much blood on its hands, spiritual fat on its
body and too many skeletons in its closet”[1]
This stems from the fact the Church has had both its dark side and bright side
and many people can’t imagine that all terrible scandals and abuses are part of
an institution founded by Christ. We need to remember that since the time of
Jesus began scandals have been there. Some people saw his association with the
sinners and tax collectors as a scandal. His death on the cross between two thieves
was the worst scandal that could happen to a Messiah. The first Christian
community was seen as a cult whose acts and celebration were viewed as
intolerable thus they were accused and persecuted of cannibalism, incest among
others. With the conversion of emperor like Nero now Christians were persecuted
by Christians. The Church has throughout history continued to be plunged in
various scandals the recent ones being sexual abuses of the minors by some
clerics. All these have left many people wondering whether this is the same Church
which Jesus intended. With many unanswered questions, many people have become
very anti Church, atheist humanists do not want to hear anything to do with the
Church. Does that mean that such people
do not believe in God? What I have realized is that some do believe in God
implicitly. There many people want identify themselves with the Church or they
want to see the Church continue though themselves not want to be its members. Others
would like to see a reformed Church that addresses all the challenges we have
in the society, something that will only happen probably in eschatological
times. Some people want the kingdom but not the institutional Church. The Church
may have water of life but less and less people want drink from it.
How should we understand the Church? Three points will
help us to understand the Church, that is; the Church as people, the Church as
community with defects and the church as a community with a common mission.
(a)The Church as people- Apostolic community
Notwithstanding, the Church is not only structures, the
hierarchy leadership but the Church is the community of people. Jesus gathered
around him a community of disciples whom he formed, instructed, and left them
with his word and the sacrament of Eucharist which is a link between them and
God. The first Christian community like us was not perfect. They came from
different background, had different temperaments and personalities. Sometimes they were jealousy of each other and
had inner circles in the same company of Jesus as scriptures tell us (the sons
of Zebedee). That did not deter them from becoming companions of Jesus. Sometimes
we attend Church looking for friends, people with same interest like us, looking
for company and yes; spiritual nourishment. If the church fails to meet our
objectives, we get disappointed. As a community of believers built on the
person of Jesus not people with same preferences, tastes or social status we
ought “to stand shoulder to shoulder and hand in hand with people who are
different from ourselves, and with them, hear a common word, say a common
creed, share common bread, offer mutual forgiveness so as in way to bridge our
differences and become a common heart”[2]
It’s about being able to transcend our human limitations and being united by
the bond of Jesus.
(b). A community clothed with the spirit of Jesus
Christ.
In the gospel
of John (20:19) and the Acts of the Apostles (2:1) we are told that the
apostles were frightened and lonely locked themselves inside the house. Although they were in the same room, they were
not a community; they became a community after being clothed with the Holy
Spirit that released them from their loneliness. Even when they went apart on
mission they were united at heart. It is the power of the Spirit that bonds and
unites a community of the apostles together not when frightened gang together.
(c) A community with a common mission.
Any community
of the followers of Jesus ought to have a shared and common mission. The
mission of inclusivity, that embraces people from all walks of life for the
shared mission. The basis of any ecclesial Church/community is to be centred on
the person of Jesus and living in his Spirit. He showed us how to live in Spirit;
in charity, joy, peace, patience, goodness, fidelity among others. Living in Spirit knows no race, colour,
social status, creed and past background. When we live these virtues we become one
body, one earth and one church.
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