Luther = Salvation!

[donmaximuso27]

The Compendium to the *Catechism of the Catholic Church *has a good concise answer to your question:

1. What is the meaning of the affirmation “Outside the Church there is no salvation”?

846-848

This means that all salvation comes from Christ, the Head, through the Church which is his body. Hence they cannot be saved who, knowing the Church as founded by Christ and necessary for salvation, would refuse to enter her or remain in her. At the same time, thanks to Christ and to his Church, those who through no fault of their own do not know the Gospel of Christ and his Church but sincerely seek God and, moved by grace, try to do his will as it is known through the dictates of conscience can attain eternal salvation.

So it is indeed possible for anyone of any denomination to enter heaven, but not if they know the Catholic Church is the true Church and refuse to be part of it.

The reference “846–848” above refers to the corresponding paragraphs of the Catechism of the Catholic Church, which you can read at this website: vatican.va/archive/catechism/p123a9p3.htm (scroll down to #846).

Even though we know of the absolute truth which is Christ and His Church, it is extremely important to remember the full meaning of no salvation outside of the Church. As the Compendium of the CCC shows, there are in fact many people that do not know the truth of the Church nor have never heard of the Gospel message. This does include Protestants. Many of them truly do not believe that the Catholic Church is the only Church founded by Christ. Therefore, it is a grave mistake ever to judge one’s soul based on their membership of the Church. Each discussion with a non-Catholic must be thoroughly researched and developed on an individual basis. We must fully understand each individual’s reasoning for not joining the Catholic Church. After this is established, then we can begin evangelization. Still, it is not in our power to judge any person’s soul.

 

[JRKH]

Here’s some support for you.

“Different dimensions of the work of ecumenism can be distinguished: above all, there is listening, as a fundamental condition for any dialogue, then, theological discussion, in which, by seeking to understand the beliefs, traditions and convictions of others, agreement can be found, at times hidden under disagreement. Inseparably united with this is another essential dimension of the ecumenical commitment: witness and proclamation of elements which are not particular traditions or theological subtleties, but which belong rather to the Tradition of the faith itself. … Therefore, the work of ecumenism does not remove the right or take away the responsibility of proclaiming in fullness the Catholic faith to other Christians, who freely wish to receive it.” (“Some Aspects of Evangelization”, 12)

“The Catholic Church’s teaching on the relationship between priestly ministry and the Eucharist and her teaching on the Eucharistic Sacrifice have both been the subject in recent decades of a fruitful dialogue in the area of ecumenism. We must give thanks to the Blessed Trinity for the significant progress and convergence achieved in this regard, which lead us to hope one day for a full sharing of faith.” (Ecclesia de Eucharistia, n. 30)

“The way and method in which the Catholic faith is expressed should never become an obstacle to dialogue with our brethren. It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so foreign to the spirit of ecumenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its genuine and certain meaning is clouded. At the same time, the Catholic faith must be explained more profoundly and precisely, in such a way and in such terms as our separated brethren can also really understand. Moreover, in ecumenical dialogue, Catholic theologians standing fast by the teaching of the Church and investigating the divine mysteries with the separated brethren must proceed with love for the truth, with charity, and with humility.” (Unitatis Redintegratio, n. 11)

Thank you for this fine clarification.

Peace
James

 

[slewi]

Here’s some support for you.

“Different dimensions of the work of ecumenism can be distinguished: above all, there is listening, as a fundamental condition for any dialogue, then, theological discussion, in which, by seeking to understand the beliefs, traditions and convictions of others, agreement can be found, at times hidden under disagreement. Inseparably united with this is another essential dimension of the ecumenical commitment: witness and proclamation of elements which are not particular traditions or theological subtleties, but which belong rather to the Tradition of the faith itself. … Therefore, the work of ecumenism does not remove the right or take away the responsibility of proclaiming in fullness the Catholic faith to other Christians, who freely wish to receive it.” (“Some Aspects of Evangelization”, 12)

“The Catholic Church’s teaching on the relationship between priestly ministry and the Eucharist and her teaching on the Eucharistic Sacrifice have both been the subject in recent decades of a fruitful dialogue in the area of ecumenism. We must give thanks to the Blessed Trinity for the significant progress and convergence achieved in this regard, which lead us to hope one day for a full sharing of faith.” (Ecclesia de Eucharistia, n. 30)

“The way and method in which the Catholic faith is expressed should never become an obstacle to dialogue with our brethren. It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so foreign to the spirit of ecumenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its genuine and certain meaning is clouded. At the same time, the Catholic faith must be explained more profoundly and precisely, in such a way and in such terms as our separated brethren can also really understand. Moreover, in ecumenical dialogue, Catholic theologians standing fast by the teaching of the Church and investigating the divine mysteries with the separated brethren must proceed with love for the truth, with charity, and with humility.” (Unitatis Redintegratio, n. 11)

Yes japhy! Thanks for providing me with some documentation that supports my point.

 

[guanophore]

By the practice of ecumenism do we really believe that protties and non Christians will denounce their faith and become Catholic? If dialog leads to conversion I’m all for it, as the Church’s primary goal is the salvation of souls.

In this case ecumenism should be called by it’s true name - evangelization. But we can’t tell the people we are evangelizing that we are evangelizing. Because that would mean that we think they need evangelizing, and that somehow makes them feel bad.

What I posted originally, what I sat through yesterday, this type of false ecumenism teaches error. To try to make protties feel good about their religion does not bring them to the church. It does not bring them to salvation. And it makes catholics doubt what they thought they knew.

And to bring protties to the faith by deceptive means such as changing church teaching is abhorrent. We cannot teach error as truth. That’s what I have a problem with.

And you should too.

I have a problem with blatant disregard for the forum rules:

Do not use abbreviated terms such as “Prots” or “radtrad” etc. that may be offensive to the group to which they refer. Full names are best.

forums.catholic-questions.org/showthread.php?t=2

You won’t be able to evangelize anyone here if you get banned!