ALL SALVATION COMES THROUGH THE CATHOLIC CHURCH

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Pope John Paul II May 31, 1995 General Audience

All Salvation Comes Through Christ
  1. The difficulties that sometimes accompany the development of evangelization highlight a delicate problem, whose solution is not to be sought in purely historical or sociological terms: the problem of the salvation of those who do not visibly belong to the Church. We have not been given the possibility to discern the mystery of God’s action in minds and hearts, in order to assess the power of Christ’s grace as he takes possession, in life and in death, of all that “the Father gives him”, and which he himself proclaims he does not want to “lose”. We hear him repeat this in one of the suggested Gospel readings in the Mass for the dead (cf. Jn 6:39-40).
However, as I wrote in the Encyclical Redemptoris missio, the gift of salvation cannot be limited "to those who explicitly believe in Christ and have entered the Church. Since salvation is offered to all, it must be made concretely available to all ". And, in admitting that it is concretely impossible for many people to have access to the Gospel message, I added: “Many people do not have the opportunity to come to know or accept the Gospel revelation or to enter the Church. The social and cultural conditions in which they live do not permit this, and frequently they have been brought up in other religious traditions” (Redemptoris missio, n. 10).

We must acknowledge that, as far as human beings can know and foresee, this practical impossibility would seem destined to last a long time yet, perhaps until the work of evangelization is finally completed. Jesus himself warned that only the Father knows “the exact time” set by him for the establishment of his kingdom in the world (cf. Acts 1:7).
  1. What I have said above, however, does not justify the relativistic position of those who maintain that a way of salvation can be found in any religion, even independently of faith in Christ the Redeemer, and that interreligious dialogue must be based on this ambiguous idea. That solution to the problem of the salvation of those who do not profess the Christian creed is not in conformity with the Gospel. Rather, we must maintain that the way of salvation always passes through Christ, and therefore the Church and her missionaries have the task of making him known and loved in every time, place and culture. Apart from Christ “there is no salvation”. As Peter proclaimed before the Sanhedrin at the very start of the apostolic preaching: “There is no other name in the whole world given to men by which we are to be saved” (Acts 4:12).
(cont’d)
 
For those too who through no fault of their own do not know Christ and are not recognized as Christians, the divine plan has provided a way of salvation. As we read in the Council’s Decree on Missionary Activity Ad gentes, we believe that “in ways known to himself, God can lead those who, through no fault of their own, are ignorant of the Gospel” to the faith necessary for salvation (Ad gentes, n. 7). Certainly, the condition “through no fault of their own” cannot be verified nor weighed by human evaluation, but must be left to the divine judgment alone. For this reason, the Council states in the Constitution Gaudium et spes that in the heart of every man of good will “grace is active invisibly”, and that “the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery” (Gaudium et spes, n. 22).
  1. It is important to stress that the way of salvation taken by those who do not know the Gospel is not a way apart from Christ and the Church. The universal salvific will is linked to the one mediation of Christ. The First Letter to Timothy states it: “God our Saviour … wants all men to be saved and come to know the truth. And the truth is this: God is one. One also is the mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all” (2:3-6). Peter proclaims it when he says that “there is no salvation in anyone else” and calls Jesus the “cornerstone” (Acts 4:11-12), emphasizing Christ’s necessary role at the basis of the Church.
This affirmation of the Saviour’s “uniqueness” derives from the Lord’s own words. He stated that he came “to give his life in ransom for the many” (Mk 10:45), that is, for humanity, as St. Paul explains when he writes: “One died for all” (2 Cor 5:14; cf. Rom 5:18). Christ won universal salvation with the gift of his own life: no other mediator has been established by God as Saviour. The unique value of the sacrifice of the Cross must always be acknowledged in the destiny of every man.

(cont’d)
 
  1. Since Christ brings about salvation through his Mystical Body, which is the Church, the way of salvation is connected essentially with the Church. The axiom extra Ecclesiam nullasalus *–“outside the Church there is no salvation”–stated by St. Cyprian (Epist. 73, 21; PL 1123 AB), belongs to the Christian tradition and was included in the Fourth Lateran Council (DS 802), in the Bull Unam sanctam of Boniface VIII (DS 870) and in the Council of Florence (Decretum pro jacobitis, DS 1351).
The axiom means that for those who are not ignorant of the fact that the Church has been established as necessary by God through Jesus Christ, there is an obligation to enter the Church and remain in her in order to attain salvation (cf. Lumen gentium, n. 14). For those, however, who have not received the Gospel proclamation, as I wrote in the Encyclical Redemptoris missio, salvation is accessible in mysterious ways, inasmuch as divine grace is granted to them by virtue of Christ’s redeeming sacrifice, without external membership in the Church, but nonetheless always in relation to her (cf. n. 10). It is a “mysterious relationship”: myseterious for those who receive the grace, because they do not know the Church and sometimes even outwardly reject her; it is also mysterious in itself, because it is linked to the saving mystery of grace, which includes an essential reference to the Church founded by the Saviour.

In order to take effect, saving grace requires acceptance, co-operation, a yes to the divine gift: and this acceptance is, at least implicitly, oriented to Christ and the Church. Thus it can also be said that *sine Ecclesia nullasalus *–“without the Church there is no salvation”: belonging to the Church, the Mystical Body of Christ, however implicitly and indeed mysteriously, is an essential condition for salvation.
  1. Religions can exercise a positive influence on the destiny of those who belong to them and follow their guidance in a sincere spirit. However, if decisive action for salvation is the work of the Holy Spirit, we must keep in mind that man receives his salvation only from Christ through the Holy Spirit. Salvation already begins during earthly life, which grace, when accepted and responded to, makes fruitful in the Gospel sense for earth and for heaven.
Hence the importance of the Church’s indispensable role: she “is not an end unto herself, but rather is fervently concerned to be completely of Christ, in Christ and for Christ, as well as completely of men, among men and for men”. This role then is not “ecclesiocentric”, as is sometimes said: the Church does not exist nor does she work for herself, but is at the service of a humanity called to divine sonship in Christ (cf. Redemptoris missio, n. 19). She thus exercises an implicit mediation also with regard to those who do not know the Gospel.

L’Osservatore Romano, English Edition, June 7, 1995, p. 11.

With thanks to dan-man 916 for source.
 
Protestants are in ‘a certain, though imperfect, communion with the Catholic Church’ (see below)

819 "Furthermore, many elements of sanctification and of truth"273 are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements."274 Christ’s Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him,275 and are in themselves calls to "Catholic unity."276

Who belongs to the Catholic Church?

836 "All men are called to this catholic unity of the People of God. . . . And to it, in different ways, belong or are ordered: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God’s grace to salvation."320

837 "Fully incorporated into the society of the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who - by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion - are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but ‘in body’ not ‘in heart.’"321

838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter."322 Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church."323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord’s Eucharist."324
 
he Catholic Church makes claims about herself that are easily misunderstood, especially in the modern atmosphere of pluralism and ecumenism. Among these claims, the most fundamental is the doctrine of the Church’s necessity for salvation. Not unlike other dogmas of the faith, this one has seen some remarkable development, and the dogmatic progress has been especially marked since the definition of papal infallibility. It seems that as the Church further clarified her own identity as regards the papacy and collegiality, she also deepened (without changing) her self-understanding as the mediator of salvation to mankind…

Those who are privileged to share in the fullness of the Church’s riches of revealed wisdom, sacramental power, divinely assured guidance, and blessings of community life cannot pride themselves on having deserved what they possess. Rather they should humbly recognize their chosen position and gratefully live up to the covenant to which they have been called. Otherwise what began as a sign of God’s special favor on earth may end as a witness to his justice in the life to come.

Fr John Hardon SJ
ic.net/~erasmus/RAZ315.HTM
 
VATICAN II - AN ECUMENCIAL COUNCIL

Lumen Gentium 16.

Finally, those who have not yet received the Gospel are related in various ways to the people of God.(18*) In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh.(125) On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues.(126); But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Mohamedans, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things,(127) and as Saviour wills that all men be saved.(128) Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.(19*) Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel.
 
DECREE ON ECUMENISM
UNITATIS REDINTEGRATIO

Chapter 1

3.The children who are born into these (separated) Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect.

The differences that exist in varying degrees between them and the Catholic Church-whether in doctrine and sometimes in discipline, or concerning the structure of the Church-do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ’s body,(21) and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22)

It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.
 
Apologies to those who have seen all of the above before but it important protestant enquirers are aware of Church teaching and not misled by ‘rad trads’ or ‘rigorists’ - call them what you will.
 
JGC,

Thank you for that posting, its given me alot to review, reflect, and research. I very much appreciate your references to official teachings of the RCC.
 
JCG,

“Call them what you will?” Since you have no problem insinuating that others (whose arguments you evidently don’t understand) are “closet sedevacantists,” I take it you wouldn’t object if I were to call you what I will, hm?
 
The Church has always taught that there is no salvation outside of the Catholic Church. It has even defined it as a dogma of the faith. This teaching can never and will never change, because a de fide dogma is a truth revealed by the Holy Ghost, and the truth cannot change.

It is true that the Church allows for the possibility that a person who has never heard the truth (invincibly ignorant) can possibly attain salvation, but we no of know examples of this actually happening: it is simply a theoretical possibility.

What has happened today is that, based on this possibility, many have begun to deny the dogma that “outside the Church there is no salvation”. In fact, many people actually think the Church no longer teaches that. This is not the case: the Church simply allows for the theoretical possibility that one who has never head the truth can be inlightened internally, and given the chance to accept or reject the truth. If they do so, they could be incorporated into the Mystical Body of Christ, which is the Church, and thereby gain salvation. But this is outside of the general order, and an exception to the rule

Now, I am going to quote two the dogmatic declarations of the Pope - the words of the Holy Ghost - as well as many saints and doctors of the Church througout the past 2000 years to show that it has always been held and taught that no one is saved outside of the Catholic Church. Let us read these quotes and see if this is what we believe. If not, the last quote, of Pius XII, will apply to us.

Ex-Cathedra dogma of the faith: Pope Innocent III, (Fourth Lateran Council, 1215). "We declare, say , define, and pronounce that it is absolutely necessary for the salvation of every human creature to be subject to the Roman Pontiff. (Unam Sanctam, 1302).

Ex Cathedra dogma of the faith: Pope Eugene IV, (Bull Cantate Domino, 1441) “The Most Holy Roman Church firmly believes, professes and preaches that none of those existing outside the Catholic Church, not only pagans, also Jews, heretics, and schismatics can ever be partakers of eternal life, but that they are to go into the eternal fire ‘which was prepared for the devil and his angels’ (Mt. 25:41) unless before death they are joined with Her… No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ can be saved unless they abide within the bosom and unity of the Catholic Church.”

St. Augustine (354-430), Bishop and Doctor of the Church: “No man can find salvation except in the Catholic Church. Outside the Catholic Church one can have everything except salvation. One can have honor, one can have sacraments, one can sing alleluia, one can answer amen, one can have faith in the Name of the Father and the Son and of the Holy Ghost, and preach it too, but never can one find salvation except in the Catholic Church.”

continue
 
St. Fulgentius (468-533), Bishop: “Most firmly hold and never doubt that not only pagans, but also Jews, all heretics, and all schismatics who finish this life outside of the Catholic Church, will go into eternal fire prepared for the devil and his angels.”

Pope St. Gregory the Great (590-604): “The holy universal Church teaches that it is not possible to worship God truly except in Her and asserts that all who are outside of Her will not be saved.”

St. Francis of Assisi (1182-1226): “All who have not believed that Jesus Christ was really the Son of God are doomed. Also, all who see the Sacrement of the Body of Christ and do not believe it is really the most holy Body and Blood of the Lord . . . these also are doomed!”

St. Thomas Aquinas (1226-1274), the Angelic Doctor: There is no entering into salvation outside the Catholic Church, just as in the time of the Flood there was not salvation outside the Ark, which denotes the Church."

St. Louis Marie de Montfort (1673-1716): *“There is no salvation outside the Caholic Church. Anyone who resists this truth perishes.” *

St. Robert Bellarmine (1542-1621), Bishop and Doctor of the Church: “Outside the Church there is no salvation…therefore in the symbol (Apostles Creed) we join together the Church with the remission of sins: 'I believe in the Holy Catholic Church, the communion of saints, the forgiveness of sins”…For this reason the Church is compared to the Ark of Noah, because just as during the deluge, everyone perished who was not in the ark, so now those perish who are not in the Church."

St. Alphonsus Maria de Liguori (1696-1787), Bishop and Doctor of the Church: “All the misfortunes of unbelievers spring from too great an attachment to the things of life. This sickness of heart weakens and darkens the understanding, and leads to eternal ruin. If they would try to heal their hearts by purging them of their vices, they would soon receive light, which would show them the necessity of joining the Catholic Church, where alone is salvation. We should constantly thank the Lord for having granted us the gift of the true Faith, by associating us with the children of the Holy Catholic Church … How many are the infidels, heretics, and schismatics who do not enjoy the happiness of the true Faith! Earth is full of them and they are all lost!”

Pope Pius XII (1939-1958): Some say they are not bound by the doctrine which teaches that the Mystical Body of Christ and the Roman Catholic Church are one and the same thing. Some reduce to a meaningless fromula the necessity of belonging to the true Church in order to gain eternal salvation. Others finally belittle the reasonable character of the credibility of Christian Faith. These and like ERRORS, it is clear, have crept in among certain of our sons who are deceived by imprudent zeal for souls or by false science."

Do we believe what the Church has always taught? What St. Louis De Monfort said all who do not believe “wil perish”? Or, based on the mere theoretical possibility of an incincibly ignorant person attaining salvation, have we fallen into the “error” of making the doctrine a “meaningless formula”.

Every Catechism prior to 1960 was very clear in its teaching of the dogma. Vatican II could not, and did not change the unchangeable dogma; therefore it is erroneous to reject what the Church has always taught based on an “interpretation” of this council; or based on an “interpretation” of the new Catechism, if that interpretation is contrary to what has always been taught. We must read the Catechism in the light of the infallible dogmas of the faith. Not the other way around.

Therefore, since the Church teaches dogmatically that there is no salvation outside of the Catholic Church, that is what we must believe. Certainly, since the church allows for the possibility that an invincibly ignorant person can be internally enlightened to the truth, and thereby incorporated into the Church, we can allow for that possibility. But, based on that possibility, we cannot reject the dogma so clearly taught in the quotes provided above.

Go back and re read the quote from St. Louis De Monfort one more time, to see how serious it is to deny a dogma of the faith.
 
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debtera:
JCG,

“Call them what you will?” Since you have no problem insinuating that others (whose arguments you evidently don’t understand) are “closet sedevacantists,” I take it you wouldn’t object if I were to call you what I will, hm?
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I understand them perfectly. They are totally wrong and against Church teaching.
 
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RSiscoe:
Every Catechism prior to 1960 was very clear in its teaching of the dogma. Vatican II could not, and did not change the unchangeable dogma; therefore it is erroneous to reject what the Church has always taught based on an “interpretation” of this council; or based on an “interpretation” of the new Catechism, if that interpretation is contrary to what has always been taught. We must read the Catechism in the light of the infallible dogmas of the faith. Not the other way around.

Therefore, since the Church teaches dogmatically that there is no salvation outside of the Catholic Church, that is what we must believe. Certainly, since the church allows for the possibility that an invincibly ignorant person can be internally enlightened to the truth, and thereby incorporated into the Church, we can allow for that possibility. But, based on that possibility, we cannot reject the dogma so clearly taught in the quotes provided above.

Go back and re read the quote from St. Louis De Monfort one more time, to see how serious it is to deny a dogma of the faith.
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I, as per the Catechism, Vat II, preceding Ecumencial Councils etc totally agree that there is no salvation outside the Church. I also agree with Church teaching on how others may be inside the Church although they are not ‘visably’ within. Regretably some here peddle their falsehoods that somehow if you are not a ‘card carrying Roman Catholic’ {which also often reveals western blinkers to boot, (but not always)}
then you cannot be saved. It’s an opinion people are entitled to but don’t try to pretend it’s Church teaching because it is not. If you don’t like it, too bad. Go off and be sedevacantists then…
 
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debtera:
JCG,

“Call them what you will?” Since you have no problem insinuating that others (whose arguments you evidently don’t understand) are “closet sedevacantists,” I take it you wouldn’t object if I were to call you what I will, hm?
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What would you call me then???
:rolleyes: :rolleyes: :rolleyes: :rolleyes: :rolleyes: :rolleyes:
 
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InigoMontoya:
JGC,

Thank you for that posting, its given me alot to review, reflect, and research. I very much appreciate your references to official teachings of the RCC.
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This is why I persist, to ensure our protestant seperated brethern who visit these forumsARE DIRECTED TO CHURCH TEACHING and are not mislead by some of the rubbish posted here.

As an ex protestant myself, I would appeal to the ‘Unless you are a card carrying Catholic you cannot be saved’ types here to stick to the teaching of the Holy Father and not to your dubious interpretation of EENS. As I said to marineboy, ironically, since you wish all to be Catholics, you just chase protestants away. Think about it. Do you want to held responsible for the loss of possible protestants returning to the Catholic Church by peddling your nonsense which is against Church teaching. Think about it.
 
JGC

I’m not interested in indulging in name-calling. Your uncharitable labelling of your opponents and the appalling lack of logic with which you do it ( “extra ecclesiam nulla salus” = sedevacantism) tell the reader all he needs to know about you.
 
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debtera:
JGC

I’m not interested in indulging in name-calling. Your uncharitable labelling of your opponents and the appalling lack of logic with which you do it ( “extra ecclesiam nulla salus” = sedevacantism) tell the reader all he needs to know about you.
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Rubbish.

So why did you ask if I minded what you would call me then then?
:confused:

I have labelled no-one. Try reading my posts. You are a bit touchy as I have probably hit a nerve. I said ’ Go and be sedevacantists’. 'Not, ‘you, or anyone is a sedevacantist.’ So zero uncharitable behaviour.

Your use of the word ‘opponents’ reveals a lot about you. We are both Catholics and I am simply pointing people in the direction of Church teaching.

I did not say ( “extra ecclesiam nulla salus” = sedevacantism) so you really should retract that, although it doesn’t bother me if you don’t, I only care that protestant enquirers get Church teachings.
 
JGC,

Perhaps you should read your own rubbish, specifically the first couple of lines of post #20.
 
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