14
to a ,,theology of religions consists in the emphasis with which he affirms the operative presence
of the Spirit of God on the religious life of non-Christians and the religions to which they
belong."
28
For John Paul, the Spirit is involved in every positive human and religious initiative.
More specifically and emphatically, John Paul argues, "Excluding any mistaken interpretation,
the interreligious meeting held in Assisi was meant to confirm my conviction that ,,every
authentic prayer is prompted by the Holy Spirit, who is mysteriously present in every human
heart."
29
Ut Unam Sint: Promulgated in 1995, Ut Unam Sint (UUS), speaks not to non-Christian
religions, but to other Christian communities. It is John Pauls hopeful vision for the ultimate
visible unity of the Church, exemplified by a common celebration of the Eucharist. Self-
consciously reflecting on Vatican II, Ut Unam Sint develops its theology of Christian unity in
new ways. Reaching back beyond Vatican II, John Paul reiterates that there are elements of
sanctification and truth in other Christian communities, showing how these elements reflect an
implicit desire towards unity with the RCC, the one true Church. He comments, "These
elements, however, as gifts properly belonging to the Church of Christ, possess an inner
dynamism toward Catholic unity."
30
Here again is the idea that where people are expressing
genuine faith in Christ, they actually have an implicit, albeit unconscious, desire to belong to the
RCC.
Another small but important move in UUS, in tone if not in substance, is the changing of
terminology regarding other Christian communities, dispensing withVatican IIs "separated
brethren" in favor of the less negative "other Christians," "others who have received baptism,"
28
Dupuis 173.
29
Redem toris Missio 16.
30
Ut Unam Sint 10.