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universal than that of the eternal Word. Nevertheless, consistent with Vatican II and previous

statements from John Paul, DI contends that for believers from all religions and, indeed, for all

persons of good will, Christ associates himself with them through the Spirit and gives them hope

of the resurrection.

Part three on the unicity and universality of the salvific mystery of Jesus Christ, rehearses

the oft stated post-Vatican II theology that, while Christ is the one way of salvation, other

religions may in some way cooperate in salvation, the power for which remains in Jesus Christ

alone. Part four begins by reminding readers of the traditional theology of the uniqueness of the

RCC as the one true Church entrusted by Christ to Peter and his successors, erected for all ages

as the pillar of truth. The rest of the section elaborates on exactly how it is that other Christian

communities are related to the one true Church. The fundamental principle is that all other

Christian communities, to the extent that they are effective as a means of salvation and grace,

derive their means only from the RCC. The document then goes on to suggest a kind of sliding

scale of connection to the RCC. Those churches which hold to apostolic succession and a valid

Eucharist are "true particular Churches." So the Church of Christ is operative in them even

though they reject papal primacy, which the Bishop of Rome objectively exercises over the

entire Church. At the second level of connection are "ecclesial communities" which have not

preserved a valid episcopate and the genuine substance of the eucharistic mystery. These are not

churches in the proper sense. Those baptized in these communities are "incorporated in Christ

and thus are in a certain communion, albeit imperfect with the Church."

Baptism in these

communities "tends per se toward the full development of life in Christ, through the integral

profession of faith, the Eucharist, and full communion in the Church."

As we have seen before,

Dominus Iesus 17.