These speculative considerations immediately become concrete and practical when we look at the life of Jesus. He is, as the Gospels show us, the man for others; he, the Lord, came not to lord it over others, but to serve and to offer his own life "for the many" (Mk. 10:45 par). He, the one who renounces himself even to death, is exalted and made Lord of the Universe (Phil. 2:6-11). Thus through Jesus Christ, self-consuming in self-giving service becomes a new universal imperative.

Understood in this way, the claim of the unity and unicity of the Christian order of salvation is no imperialistic thesis that dominates or oppresses other religions. Even less so is it the basis of nor does it foster an imperialistic understanding and an imperialistic practice of mission. It has nothing to do with a world order, although throughout history it has often been misunderstood and misused.

If the thesis of the unity and unicity of the Christian order of salvation in its universal scope is understood in this way, then it asserts and defends with its universal and global claim the inalienable right of each and every freedom. It is precisely its concrete decisiveness (to use the expression of H. Schlier) that is in opposition to every form of syncretism and relativism, that is the foundation of its relations with other religions, relations that are not only tolerant and respectful but also dialogical and diaconial, far removed from every narrow-minded form of fundamentalism.

This dialogical and diaconal relationship has three aspects: Christianity affirms, respects and defends everything in the other religions that is true, good, noble and holy (cf. Phil. 4:8) (via positiva seu affirmativa); it prophetically criticizes whatever they contain that is detrimental to the honor of God and human dignity, when the divine and human are so mixed together that neither God nor the human person is respected in their full dignity (via negativa seu critica et prophetica); finally, it wants to invite the other religions, in faith in Jesus Christ and through participation in his fullness, to reach their own fullness and completion (via eminentiae). The missionary decree of the Second Vatican Council puts all three together when it says that everything that is good and true in the religions of mankind finds its measure in Jesus Christ and must be measured critically against him, purified by him and brought to fulfillment (Ad Gentes, 9).

Everything has been created according to Jesus Christ (Col. 1:16; cf. 1 Cot. 8:6), and everything shall be brought together in him (Eph. 1:10). This "everything" reaches far beyond the area of religion; it touches upon all of reality and places everything under the one measure, Jesus Christ, and his self-renouncing service "for the many." Understood in this way, the Christian faith, precisely in its claim of universality that so many people find objectionable, is an appeal for and the basis of mutual tolerance and respect, of sharing and communication, of exchange and interchange, of understanding, reconciliation and peace. It points the way to him who is "the focal point of all the desires of history and civilization, the center of mankind, the joy of all hearts and the fulfillment of all aspirations" (Gaudium et Spes, 45) and who is "our peace" (Eph. 2:14). Mission is at the service of this peace -- peace with God and peace among nations.