15
and "Christians of other communities." This change reflects an attitude hopeful of substantive
and visible reconciliation on John Pauls part throughout the document.
Regarding this reconciliation, John Paul is most hopeful for the Orthodox Church, noting
its common faith in the mystery of the Church, the bond between faith and the sacraments, and a
common commitment to apostolic succession. But the Pope also reaches out to the communities
of post-Reformation Christianity, referring to a common confession of Christ as the sole
mediator between God and humanity, the authority of the Scriptures, and the bond formed by the
common practice of baptism. The fundamental problems with these communities, which create
barriers to unity, are the rejection of the Magisterium and apostolic succession and the lack of the
sacrament of orders, which hinders the effectiveness of the Eucharist.
All in all, UUS, if a bit patronizing to non-Roman Catholics, is an attempt to look more
positively than any previous document toward the reunion of the Church under the authority of
the Bishop of Rome. It longs for a Church that presents a visible unity to a fragmented world.
Dominus Iesus: Finally, the most recent document promulgated by the Vatican,
Dominus Iesus (DI), has elicited a variety of responses from Catholic, Protestant, and other
religious communities. As the most recent and perhaps most controversial document of John
Pauls tenure, we will give DI the most careful analysis. The genesis and purpose of DI is
evident in the messages of the Pope to hundreds of thousands of Roman Catholics during his
visit to St. Louis, Missouri in the winter of 1999. John Paul called out strongly to Roman
Catholics to reject any conception of pluralism or relativity regarding religious truth and
salvation.
31
Accordingly, DI renews and strengthens the warnings of RM, calling all Catholic
bishops, theologians, and faithful parishioners, to remember certain indispensable elements of
31
Note especially his sermon to Catholic youth in St. Louis.