Louvain Studies 40 (2017): 170-183 doi: 10.2143/LS.40.2.3220913 © 2017 by Louvain Studies, all rights reserved The Proclamation of Truth between Exclusivity and Inclusivity A Critical Analysis of the Use of John 14:6 in Vatican II Ma. Marilou S. Ibita Abstract. — One of the prevailing contexts leading to Vatican II was the increasing impact of historical-critical exegesis on the way of theologizing in the Catholic Church. This paper concentrates on the theme of the proclamation of the truth and the use of biblical warrants in Nostra Aetate and Ad Gentes. It asks if the use of the phrase “via et veritas et vita” in these documents is justified in view of the Johannine literary and historical contexts. It suggests that in the light of the com- munal and farewell meal context, Jesus’ claim, “I am the way and the truth and the life,” underscores his exclusive role in the Johannine community and affirms group identity while it also potentially provides an opening for inclusivity by means of the recognition of otherness. One of the influential paradigm shifts at the background of Vatican II was the developing and increasing use of historical-critical methods in the interpretation of biblical texts.1 Although more prominent outside of Catholic biblical scholarship prior to the Council, the insights brought about by the scientific study of the Bible and the challenges associated with it were also impacting various areas of theology and the way the- ologizing was being done within the Catholic Church. This paper focuses on the theme of the proclamation of the truth and the use of biblical warrants2 in Nostra Aetate (promulgated on October 28, 1965) and 1. See Giuseppe Alberigo and Joseph A. Komonchak, eds., History of Vatican II. 1: Announcing and Preparing Vatican Council II: Toward a New Era in Catholicism (Leu- ven: Peeters, 1995), 272-285; Maureen Sullivan, The Road to Vatican II: Key Changes in Theology (New York: Paulist, 2007), 4-8; John W. O’Malley, “Introduction,” in Vatican II: Did Anything Happen?, ed. David G. Schultenover (New York: Continuum, 2008), 1-23, specially pp. 14-16. 2. See Reimund Bieringer, “Annoncer la vie éternelle (1 Jn 1,2): L’interprétation de la Bible dans les textes officiels de l’Église Catholique Romaine,” Revue Théologique de Louvain 37, no. 4 (2006): 489-512, p. 491. Bieringer shows that the New Testament tHE proclamation oF trUtH 171 Ad Gentes (promulgated on December 7, 1965) particularly John 14:6 as found in NA 2 and AG 8 and 13. I. ‘Truth’ in Nostra Aetate and Ad Gentes Without delving into an extensive analysis of the conciliar documents’ complicated genesis, it is interesting to note that the word ‘truth’3 was not part of the earlier drafts of Nostra Aetate. The word ‘truth’ only began to appear from the September 25, 1964 draft, “On the Jews and Non-Christians,” written by the Second Vatican Council Coordinating Commission. This document mentions ‘truth’ twice in the following contexts: Impelled by such love for our brothers, let us consider with great diligence views and doctrines which, though in many points are dif- ferent from ours, in so many ways, however, carry the ray of that truth which gives light to every person born into this world. (…) it enjoins them, moreover, to love not only the neighbor, but even the enemies, should they think they have any, so that they should be in truth the sons of the Father who is in heaven and who makes his sun rise over all (cf. Mt. 5,44-45).4 The addition of “radium illius veritatis” to the draft seems to reflect Paul VI’s respectful and inclusive approach to world religions already evident in his encyclical Ecclesiam Suam (nos. 107-108, August 6, 1964).5 This phrase was the subject of deliberations in the Council.6 is referred to more than the First Testament and John’s Gospel is the source of most quotations. 3. The original Latin of the conciliar documents uses veritas and cites from the Vulgate, the New Testament employs the Greek ἀληθεία and the English versions translate these words as truth. A deeper study can further nuance the similarities and differences of these words. This paper, however, treats them as equivalents because the translations of the Bible and conciliar documents do so. 4. See http://www.ccjr.us/dialogika-resources/documents-and-statements/roman- catholic/second-vatican-council/na-drafts/1027-draft1964sept-1 (accessed 10/11/2015). 5. See Thomas Roddey, Das Verhältnis der Kirche zu den nichtchristlichen Reli- gionen: Die Erklärung Nostra aetate des zweiten Vatikanischen Konzils und ihre Rezeption durch das kirchliche Lehramt, Paderborner theologische Studien 45 (Paderborn: Schöningh, 2005), 36-37. 6. For example, see the text from the conciliar fathers’ discussion on September 28, 1964, Joseph Cardinal Frings (Archbishop of Cologne, Germany), http://www.ccjr. us/dialogika-resources/documents-and-statements/roman-catholic/second-vatican-coun- cil/na-debate/992-v21964sept28 (accessed 11/11/2015). Likewise, see the texts of the council fathers on September 29, 1964: Lawrence Satoshi Nagae (Bishop of Saitama, Japan) see http://www.ccjr.us/dialogika-resources/documents-and-statements/roman- catholic/second-vatican-council/na-debate/1004-v2-1964sept29a; John Carmel Heenan 172 ma. mariloU s. ibita In the penultimate draft “Declaration on the Church’s Relationship to Non-Christian Religions” on November 18, 1964, the “ray of that truth” phrase continues to be a part but the second ‘truth’ phrase is dropped. Instead, a citation from John 14:6 comes before the sentence containing the phrase “ray of that truth.” The Catholic Church rejects nothing in these religions that is true and holy. For ceaselessly she proclaims Christ, “the Way, the Truth, and the Life” (John 14, 6), in whom God reconciled all things to Himself (cf. 2 Cor. 15, 19). Having learned of various paths of salva- tion (cf. Irenaeus, Adv. Haer, IV, 28, 2; PG 7, 1062), she regards with sincere reverence those ways of action and of life, those precepts and teachings which, though different from the ones she sets forth, reflect nonetheless a ray of that Truth which enlightens all human beings.7 In the final version of Nostra Aetate, ‘truth’ is employed thrice. It is dif- ferently used in NA 2 (twice) and in NA 4 (once). After talking positively about Hinduism and Buddhism, which are much older than Christianity, and other religions found in the entire world, ‘truth’ is first mentioned in NA 2: The catholic church rejects nothing of those things which are true and holy in these religions. It regards with respect those ways of act- ing and living and those precepts and teachings which, though often at variance with what it holds and expounds, frequently reflect a ray of that truth which enlightens everyone. Yet, without ceasing, it preaches, and is bound to preach, Christ who is “the way, the truth, and the life” (John 14:6), in whom people find the fullness of reli- gious life and in whom God has reconciled all things to himself.8 Although without explicit biblical citation connected to it, a synthetic reading of the document shows that “a ray of that truth which enlightens everyone” most probably alludes to John 1:9: “The true light, which enlightens everyone, was coming into the world.”9 Yet instead of ‘true (Archbishop of Westminster, United Kingdom) and Joseph Parecattil (Archbishop of Ernakulam, India), see http://www.ccjr.us/dialogika-resources/documents-and-state- ments/roman-catholic/second-vatican-council/na-debate/1020-v21964sept29b (accessed 11/11/2015). 7. See http://www.ccjr.us/dialogika-resources/documents-and-statements/roman- catholic/second-vatican-council/na-drafts/1028-1964nov (accessed 11/11/2015). 8. Citations for Nostra Aetate are based on Norman P. Tanner and Giuseppe Albe­ rigo, eds., “Declaratio de ecclesiae habitudine ad religiones non-christianas/Declaration on the Church’s Relation to Non-Christian Religions,” in Decrees of the Ecumenical Councils, vol. 2 (Washington, D.C.: Georgetown University Press, 1990), 968-971, p. 969, no. 2. 9. Biblical citations are from Bruce M. Metzger and Roland E. Murphy, eds., The New Oxford Annotated Bible with the Apocryphal / Deuterocanonical Books: New Revised Standard Version (New York: Oxford University Press, 1991). tHE proclamation oF trUtH 173 light’, NA 2 has ‘truth’, implicitly introducing Christ who has not yet been mentioned in Nostra Aetate but is explicitly referred to immediately in the next sentence. In contrast with the penultimate draft, NA 2 quotes the three-fold predicate complement of the “I am” saying in John 14:6,10 “via et veritas et vita” after the phrase “ray of that truth” in other religions was affirmed and in the context of the need for explicit proclamation. According to John M. Oesterreicher, the addition of John 14:6 in the draft was to respond to the concerns of some fathers that the positive appreciation of other religions would slip into a relativistic attitude.11 Given this explanation, it is, however, very notable that the intensifica- tion of the exclusive Christological claim provided by John 14:6b is absent. Instead, Christ’s unique role is asserted in seemingly more inclu- sive language as the sentence continues that it is in Christ “in whom people find the fullness of religious life and in whom God has reconciled all things to himself,” cross-referencing 2 Cor 5:18-19. ‘Truth’ appears anew in NA 4 without explicit link to a specific biblical text. After it deals with the renewal of Jewish and Christian rela- tions based on Rom 9:4-5,12 next to a critical note on John 19:6 (the chief priests and their officials urging Jesus’ crucifixion) and after it clarifies that “those things which were perpetrated during his passion cannot be ascribed indiscriminately to all the Jews living at the time nor to the Jews of today,” NA 4 commands: Although the church is the new people of God, the Jews should not be presented as rejected by God or accursed, as if that follows from holy scriptures.