13
evaluation of the revelatory nature of other religions, John Paul cites Pauls speeches in Lystra
and Athens, where he dialogues with Gentiles, referring to their cosmic religion and to their
religious poets as points of reference regarding Gods self-revelation. But John Paul does not
want to concede too much to these religions. He warns, "But if they are to recognize the true
God, they must abandon the false gods which they themselves have made and open themselves
to the One whom God has sent to remedy their ignorance and satisfy the longings of their
hearts."
26
Another important aspect of RM is its indirect commentary on what adherents of other
religions are missing by not knowing about and embracing Christ. John Paul rejects the idea that
the preaching of the gospel is unnecessary for those who express faith in God through their own
religions. It is not enough simply to help them become more faithful in their own religions and
to excel in social justice. What is overlooked in such a view ". . . is that every person has the
right to hear the ,,Good News of the God who reveals and gives himself in Christ, so that each
one can live out in its fullness his or her proper calling."
27
The key phrase here is "in its
fullness." It becomes increasingly clear in recent Catholic theology that ultimate salvation is not
the issue for non-Catholics or even non-Christians. If they are people of some kind of faith in
God, what they lack is not salvation, but Gods blessings which are available only through the
Christian gospel and the Roman Catholic Church.
Finally, John Paul expresses an idea which has become a hallmark of his ecumenical
theology, that the Holy Spirit is at work in other religions and, indeed, in the hearts of all
persons. Jacques Dupuis agrees, suggesting that, "The singular contribution of Pope John Paul II
25
Redemptoris Missio 4.
26
Redemptoris Missio 25.
27
Redemptoris Missio 46