Making the Church More Christian

When I read Fr. James Dupuis, S.J.’s paper, The Cosmic Influence of the Holy Spirit and the Gospel Message [pp. 117-138 in [Gispert-Sauch, S.J. ed. God’s Word Among Men, papers in honour of Fr. Joseph Putz, S.J., Delhi, Vidyajoti, 1973], I find myself, as usual, irritated by many of his remarks. While he acknowledges the work of the Spirit of God outside Christianity and recognizes pluralism, he often retreats to Catholic exclusivism by emphasizing the doctrine of “No Salvation Outside the Church.” Though I appreciate some of his points, I won’t delve into my reflections on this lengthy paper here. Instead, I want to focus on the next paper I read by Fr. Robert Antoine, S.J., titled Like the Grain of Wheat [pp. 139-146].

Fr. Antoine’s perspective surprised me. It showed me that even within Catholicism, there are scholars who understand and embrace the need to accept pluralism—not just in life but also in matters of salvation.

Every religion promotes exclusivism when it comes to its core doctrines—those tenets that define its identity and legitimacy. At the same time, some traditions, such as Hinduism, manage to recognize pluralism even while upholding exclusivism within their various sampradayas (sects). However, many sampradayas also fanatically cling to their exclusivist claims within Hinduism. Whether one is a liberal, orthodox, fundamentalist, or fanatic, the reality of human experience is that pluralism is the only constant, whether acknowledged or not.

Very few individuals humbly accept this reality. Some may personally uphold exclusivism in their own sadhana (spiritual discipline), finding it essential for their journey. I count myself among this group. Thus, while I find fanatical exclusivism irritating, I rarely engage with it. However, when I encounter scholars like Fr. Antoine, I feel a deep affinity with their spirit. Their openness resonates with me, and I am eager to share their insights with others for reflection and growth.

In this book God’s Word Among Men, several articles reference Vatican II, highlighting how it opened the Catholic Church to engaging with other religions. It acknowledges the gracious presence of the Holy Spirit, affirming that God is ultimately present even in so-called “pagan” religions, described as being “set on divine foundations” (Gerald R. McDermott. God’s Rivals: Why Has God Allowed Different Religions? Downers Grove, Illinois: IVP Academic, 2007, p. 89). However, these religions’ superstructures are considered incompatible with this foundation.

A closer reading of Vatican II documents reveals the Church’s return to its original dictum: Extra Ecclesiam nulla salus (no salvation outside the Catholic Church). To fully understand Vatican II, it is essential to study the entire text and critically analyze it, rather than relying on selective interpretations by Catholic theologians, which often serve particular agendas. Fr. Robert Antoine, however, presents an honest and alternative perspective on Vatican II. Here is one such example.

In the Notes section of my blog, I plan to share Fr. Antoine’s entire paper. For now, I want to highlight key sections for readers who may not have the time to engage with the full text. In this article, titled Making the Church More Christian, I will focus on the concluding part of his second point: II. Measured Generosity [pp. 140-144], with other sections to follow later. Although I highlighted a few lines in this article, the highlights do not appear in the text when posted on the blog. Therefore, I have typed my highlights in capital letters:

From Antoine, S. J.

Vatican II has openly acknowledged that God’s “saving designs extend to all men” (Nostra Aetate 1) and that the Logos who enlightens all men has not deprived the non-Christians of his guidance: “The Church looks with sincere respect upon those ways of conduct and of life, those rules and teachings which, though differing in many particulars from what she holds and sets forth, nevertheless reflect a RAY OF THAT TRUTH which enlightens all men” (Ibid., 2) The vagueness of the formulation was the price to be paid in order to obtain a quasi-unanimity. But the declaration contains great potentialities which have been expressed more fully in other texts of the Council. THE PRACTICAL CONCLUSION OF NOSTRA AETATE REMAINS, HOWEVER, VERY CAUTIOUS AND INCOMPLETE : “The Church, therefore, has this exhortation for her sons: prudently and lovingly, through dialogue and collaboration with the followers of other religions, and in witness of Christian faith and life, acknowledge, preserve and promote the spiritual and moral goods found among these men, as well as the values of their society and culture.” (Ibid., 2) Against the background of past denunciations and refutations, one understands the reaction of those whom this exhortation is meant to CONCILLIATRE. While we rejoice at the Church’s change of attitude, WE TOO EASILY IMAGINE THAT THE NON-CHRISTIANS SHARE OUR JOY. Now that the Catholic Church recognizes in their religions “TruthA RAY OF THE TRUTH” and is willing to collaborate with them in preserving and promoting the spiritual and moral goods found among them, should they not feel elated and welcome the (p. 143) benevolent hand stretched out to help them? We all have met, I suppose, some well-meaning Hindu ready to teach us what Christianity really is and how to realize it. HOW DID WE REACT TO THIS GESTURE? How is it that the Church is so full of solicitude for the non-Christians and for the values of their religion and culture? Will she undertake to make Hindus better Hindus and Muslims better Muslims without realising that HINDU AND MUSLIMS CAN MAKE HER MORE DEEPLY CHRISTIAN? Is she so perfect that she has nothing to receive?

Gurukulam, 18-1-2025

Robert ANTOINE, s.j.

Born in Belgium in 1941, domiciled in India from 1939, he has obtained an M.A. in Sanskrit from the Calcutta University and is an expert in Indian music. He has been the provincial of the Jesuits in West Bengal. Among his published works are: Sanskrit Manual; Religious Hinduism (in coll.); English tr. of Kalidasa’s Raghuvamsha; and many articles in English and French reviews. He is at present doing research on “Myth in the Ramayana.”