Lesson 12: Catholic Approach to Other Faiths’ Tradition

Learning Objectives: At the end of the lesson, I can:

Doctrine: identify the steps the Catholic Church is taking into her approach to other
faiths.
Moral: appreciate the Church’s effort of establishing reunification among all Christians
and of reintegrating with other religions.
Worship: offer a prayer of friendship for all men in different faiths for them to learn the
true meaning of Christian love.

The Birthday Party Project

By Beth Dreher

On a flight from Dallas, Texas, to Cincinnati, Ohio, to visit a friend in 2008, event
planner Paige Chenault daydreamed about the elaborate birthday parties she’d throw for her
daughter one day. (Paige was five months pregnant at the time.) Then, flipping through a
magazine, she saw a photo of an impoverished Haitian boy, his belly bloated. “I thought, this kid
has nothing,” Paige says.
The image stayed with her, and she resolved to do something to help. “I decided I would
use my talents to throw birthday parties for homeless kids,” Paige says.
For the next four years, Paige and her husband, Colin, took time out from parenthood to
visit shelters to determine how best to pull off the parties.
Finally, in January 2012, Paige launched the Birthday Party Project, a non-profit
organization, and recruited friends and family to help decorate Dallas’s 75-occupant Family
Gateway Shelter with balloons and streamers, celebrating the birthdays of 11 boys and girls, with
60 more homeless kids in attendance. “That first party was better that I could have ever
imagined,” says Paige.
Now, Paige and her staff of three paid employees work with regional volunteers, aka
“birthday enthusiasts,” to plan monthly themed parties at 15 shelters across the country, some of
which house abused or abandoned kids. Each child celebrating a birthday that month gets a $30
gift, a decorative place mat, and an individual cake or cupcake.
One of Paige’s favorite parts of each party is when the kids make a wish and blow out the
candles. “They rarely get a chance to dream big,” says Paige.
Her, daughter, Lizzie, now seven, often helps out at the parties. Paige says, “The one
thing I’ve always wanted is for my kid to be generous.”

-Reader’s Digest 2016 Issue

An example of loving attention to the needy is an amazing giftedness that everybody has
to admire and appreciate. The same caring concern is shown when someone looks for a long lost
friend and finds him/her helpless but is given immediate warmkindness. Lost brethren are worthy
of rediscovery and finding back again. Just as Jesus when he narrated the parable of lost sheep in
which is the admirable happiness of the one who finds back his sheep-a resemblance to God
who is more rejoicing over one repentant sinner than over ninety-nine upright who do not need
to repent.

Catholic Approach to Other Faiths’ Tradition

Mission and Interreligious Dialogue

It is noted that if religions are simply roads to salvation, then conversion losses its
essence to be the first object of mission since each one should live profoundly his or her faith.
The inclusivist position maintains that mission is no longer considered a task to undertake to
prohibit damnation of those who have not been evangelized (exclusivist position). It is so
believed because the announcement and explicit acceptance of faith increases the possibilities of
salvation and also personal responsibility. To add, mission is today directed to all peoples and
cultures and not only to individuals.

Interreligious dialogue is based on common origin of all human beings created in God’s
image. On the other side, it can also be based on their common destiny-the fullness of life in
God. To some extent, it can also be based on the single divine plan of salvation through Jesus
Christ. But, still, it can also be based on the active presence of the divine Spirit among the
followers of other religious traditions. The value of interreligiousdialogue must be greatly
increased by the different experiences and perceptions, expressions and understandings coming
from the presence of the Spirit that does not occur in the same way in the biblical tradition and in
the other religions as Jesus Christ is the fullness of revelation.

It is also understood that “a faith which has not become inculturated is a faith which has
not been fully received, which has not been completely thought through, which has not been
faithfully lived” (John Paul II, 1982). By this, inculturation of faith has been seen to be very
important. Therefore, religion is the core of all culture and the inculturation of faith cannot deny
the encounter with religions which should occur through interreligious dialogue.

Motifs from the Tradition Cited in Recent Statements of the Church's Magisterium

The semina verbi, “seeds of the world”, the first to be mentioned among the motifs, are
also in the different religions; this motif is frequently combined with that of the light which
enlightens all men and with that of the preparation for the Gospel (AG 11, 15; LG 16,
17; NA 2; Redemptoris missio, 56).

Saint Justin was the origin of the Theology of the seeds of the Word. In philosophy he
sees an ally of Christianity since reason is not away from Christianity; and this reason is found in
its totality only in Jesus Christ, the Logos in person. Even if only Christians know the Logos in
its entirety the whole human race participated in this Logos. Christian knowledge about the
seminal Logos is just partial. But in any case the partial and seminal presence of the Logos is a
gift and a divine grace. The “seeds of truth” derive its power from the Logos.

Clement of Alexandria maintained that because man participates in the Logos he is

rational, the true reason that governs the universe. If man is converted and follows Jesus, the
Logos incarnate, he has full access to reason. The world is filled with the seeds of salvation with
this incarnation. Yet since the beginning of time God has been sowing so that various parts of the
truth are to be found among the Greeks and among the barbarians.Philosophy and the law for the
Hebrewshave been prepared for the fullness of Christ but a clear difference between the action of
God in these philosophers and in the Old Testament is clear. Yet, only in Jesus who is the light
which enlightens every man can contemplate the perfect Logos, the whole truth. This knowledge
of the truth is thus related “to the historical revelation which will find its fullness in the
incarnation of Jesus.”

While Irenaeus does not make direct use of the idea of the seeds of the word, he stresses
that the Logos has been close to human beings, has lived with them, Jesus, in view of the
incarnation, and brings all newness. Therefore, salvation is tied to the appearance of Jesus. The
Son of God has united himself to every man (cf. GS 22; Redemptoris missio, 6).

The parable of the lost sheep is one example which gave rise to this interpretation (Mt
18:12-24; Lk 15:1-7). The lost sheep is pictured as the erring humans whom Jesus has sought. As
Jesus assumed human nature, the Son has carried all humanity on his shoulders to offer to the
Father. Gregory of Nyssa once stated: "We human beings are this sheep.... The Savior takes the
whole sheep on his shoulders, for ... since it had been entirely lost; it had to be led back in its
entirety. The shepherd carries it on his shoulders, that is to say, on his divinity.... Having taken
this sheep upon himself, he makes it one with himself.” Encompassing us all in himself, he can
give us reconciliation with the Father. By his glory we can find true rest and resurrection.

Baptism and the Eucharist have brought about this union of human beings in the body of
Christ. This is in the minds of the fathers. But the assumption by Jesus of our nature which
brings about union of all in Christ constitutes an objective presupposition on the basis of which
the believer grows in personal union with Jesus. What is revealed to the early Christians is the
universal significance of Christ who liberates man from Satan who keeps him imprisoned in his
own particular and national interest.

Now, here is the Christological dimension of the image of God. Jesus is the “perfect
man” according to Second Vatican Council. Man becomes more human in following him(GS 41;
cf. ibid., 22, 38, 45). In addition, the council specifies that only "in mysterio Verbi incarnati
mysterium hominis vere darescit" (ibid., 22). Affirmations for this are based on Tertulian and
Irenaeus words. Tertullian once said that in moulding Adam from the clay, God had already
planned Christ to become incarnate. To Irenaeus, the Word had anticipated in Adam the future
economy of salvation for humanity which he himself was to take on. Amidst many
interpretations of the “image of God” no one can terminate that the Son who is to become
incarnate (who is to die and resurrect) the exemplary to which God created the first man.

Conclusions
 Because human beings can only be saved in Jesus, Christianity is proven to have claim to
universality. Hence, all human beings have the privilege of salvation and this Christian message
is directed consequently to be announced to all. Certain passages from the Bible, particularly the
New Testament together with the oldest Christian tradition mention that Christ has a universal
significance. Jesus is the final and definitive Adam to whom all are called to be conformed, etc.”
Jesus’ cominginto the world, his death and resurrection, the definitive essence of the intimacy of
the Word to all human beings can be approved. Jesus leads all of history toward its fulfilment
(cf. GS 10, 45).

Personal faith to Jesus can never be a matter of indifference for anyone if salvation is
bound up with the historical appearance of Jesus. The historical continuity with Jesus in the
Church pushes his mystery to be fully lived out. Therefore, the necessity of announcing Christ by
the Church cannot be disregarded.

Since Jesus is the only mediator, salvific “mediation” is not isolated from him. He is the
one carrying out the saving plan of the one God the Father. Determining how human beings who
do not know Jesus and other religions that are related to Jesus will be more difficult. “The
question of the salvific value of religions as such must be situated in the context of the universal
active presence of the Spirit of Christ.”

Salvation is one and the same for all human beings. There’s a necessity of having a full
conformity to Jesus and communion with him in participation in his divine sonship.
“Consequently one must rule out the existence of different economies of salvation for those who
believe in Jesus and those who do not believe in him. There can be no roads leading to God that
do not converge in the only road which is Christ” (cf. Jn 14:6).

CATHOLIC PRINCIPLES ON ECUMENISM

One of the principal concerns of the Second Vatican Council is the restoration of unity
among all Christians. We all wish for harmony and dream for the one visible Church of God. All
Catholics are urged to respond and take action to this call (Unitatis Redintegratio, I, Par. 1). The
Church is God’s only flock as Peter was selected by Christ to build his only Church and one
Church only (Mt. 16:18). Yet, many people outside the Church claim to be the true inheritors of
Jesus Christ, and all profess to be followers of the Lord but go their different ways, interpret
differently the scriptures, demonstrating as if Jesus Himself were divided. In reality, the
Eucharist, Christ himself, and the Holy Spirit each bring a wonderful communion to all the
faithful.

But the kind of division truly contradicts the will of Christ because he himself wished and
prayed for the unity of his followers (John 17:21), scandalizes the Church, gives negative impact
on the holy cause of preaching the Gospel to the world. But God has been stimulating divided
Christians to regret over their disintegration and to longing for unity. In every corner of the
world large numbers have sensed the drive of this grace and with our separated brethren also
there grows the movement daily, fostered by the enlightenment of the Holy Spirit for the re-
establishment of unity among all Christians. Now, this movement that calls for unity is called
‘ecumenical.” The Church urges all the Catholic faithful to consider the signs given by the times
and contribute in the work of ecumenism. In prayer activities, Catholics ought to include in their
prayer our separated brothers and sisters.

Why is the Church so concern about the re-establishment of unity among all Christians?
It is because unity is Christ’s will and this movement toward unity is found in the Bible, hence
Biblical. Jesus Christ himself prayed to his Father that all may be one just as the Father and he
are one; that his followers also may be one in them, so that the world may believe that the Father
has sent him. Jesus often repeated his command to his apostles to love one another just as he
loved them. By so loving them, he promised the Holy Spirit to be their Advocate (John 14ff.),
who, as Lord and life-giver, should remain with them forever.

The apostles themselves taught that there is one body and one Spirit, “just as you were
called to the one hope of your calling; one Lord, one faith, one Baptism” (Eph 4:5). For "all you
who have been baptized into Christ have put on Christ ... for you are all one in Christ Jesus" (Gal
3:27-28). Another passage from the Bible that tells us about the biblical status of the Church’s
concern on unity or re-establishment of integration of all Christians is found in Paul’s letter to
the Ephesians that says, "So, he prepared those who belong to him for the ministry, in order to
equip the saints for the work of service, so as to build up the body of Christ" (Eph 4:12).

LET US LEARN MORE:

Activity 1 - True or False

Instruction: Read carefully each statement below and write 1if the statement is true; and 0 if the
statement is false on the space provided before each number.

____1. Religions are simply roads to salvation.

____2. Conversion losses its essence to be the primary missionif religions are simply roads to
salvation.
____3. Change of mind is one prerequisite of having ecumenism.
____4. Mission is today directed to all peoples and cultures and not only to individuals.
____5. Interreligious dialogue is based on common origin of all human beings created in God’s
image.
____6. A faith which has not become inculturated is a faith that has been fully received,
____7. St. Justin was the Logos as believed by the Church.
____8. The inculturation of faith cannot deny the encounter with religions which should occur
through interreligious dialogue.
____9. The “seeds of truth” is not related with the Logos.
____10. Because man participates with the Logos he is rational.

Activity 2 - Elaboration

1. Salvation is not a monopoly of one church or religion. Expound.

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2. Why is the Catholic Church so concern about encounters with all religions?
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Activity 3 – Prayer Writing

Instruction: Compose a prayer of friendship for humanity.

My Prayer of Friendship for All Humanity
References:

Catechism of the Catholic Church.

https://www.vatican.va/archive/ccc_css/archive/catechism/p4s1c1a1.htm

Die Verbum. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-

ii_const_19651118_dei-verbum_en.html

Lumen Gentium. http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-

ii_const_19641121_lumen-gentium_en.html

New American Bible. Catholic Biblical Association of America. St. Anthony Guild Press, 1970.

Nostra Aetate. http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-

ii_decl_19651028_nostra-aetate_en.html

Reader’s Digest. https://www.rd.com/article/best-stories-america-2016/

Redemptoris mission. http://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/

hf_jp-ii_enc_07121990_redemptoris-missio.html

Unitatis Redintegratio.
https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-
ii_decree_19641121_unitatis-redintegratio_en.html

Vatican on Other Religions.

http://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/
rc_cti_1997_cristianesimo-religioni_en.html