Mirdath:
According to your belief, virtuous pagans can be saved even though they do not believe in the Christ. I’m familiar with the ‘noble savage’ discussion.
Yes, but if your going to claim this is just ‘my beleif’, then I think I should at least attempt to get you to present it from a more Catholic perspective.
When one looks as the Catholic concepts of a batism of desire and combines it with aspects of invincible ignorance, it becomes well within the scope of Catholic to believe that these people can be saved by Christ. More specifically, God is capable of judging all people to the point that he would know how they
would have reacted if the Gospel had been fairly and lovingly presented to them. In other words, God, in his infinite mercy and wisdom, stands as the
Absolute Judge, perfectly positioned to judge the hearts and minds of each individual as the Spirit examines their heart.
As the end of Romans 4:17 states, God is the one who gives life to the dead and calls things that
are not as though
they were. This is even more apparent in Jesus’s words regarding the pagan nations of the past.
For example, he said that if the miracles that were performed in Korazin had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. This is a perfect example of God judging people, knowing exactly how they
would have reacted if the Gospel had been fairly and lovingly presented to them.
The same is true of Jesus’ words regarding Sodom too-- they are nearly identical on this matter. For example, he said that If the miracles that were performed Capernaum had been performed in Sodom, Sodom would have remained to this day. This is another perfect example of God judging people, knowing exactly how they
would have reacted if the Gospel had been fairly and lovingly presented to them.
Now when one incorporates these Scriptural references to the Catholic concepts of
invincible ignorance and
baptism of desire, it becomes very clear to Catholics such as Rahner and
Pope John Paul II (and even Protestants such as C.S. Lewis) that these people would have desired baptism if they were in a postion to obtain it-- cf. a
baptism of desire.
In other words, when we come back to the non-believers ideas about positive things (such as marriage) or negative things (such as adultery, murder, lying and theft), we see that
even though they do not necessarilly know God, they are still doing Gods will to the extent that God’s will is accomplished through them. And if this is true, then it remains very likely that they are not closed to
God’s Spirit after all.
“With reference to other religions, the Church sees a great difference between them and herself,” Cardinal Arinze said. “The other religions are expressions of the human soul seeking God, with some beautiful spiritual insights, but also not without errors. Christianity is rather God seeking humanity.” Noting that “Vatican II declares the Church … as necessary for salvation,” the former bishop of Onitsha, Nigeria, added that people who do not know Christ are nevertheless included in God’s plan of salvation.
“There are, however, conditions. They must be sincere in their seeking of God. They must be open to the secret but real action of the holy Spirit in them. They should follow their conscience in all matters of right and wrong.” A human’s religious response to God should be free, he said, a principle the Church has not always respected. But he also said, “To say that every individual has the right to religious freedom is not to condone religious indifferentism or irresponsibility, nor is it to promote the installation of a supermarket of religions.”
It stands to reason many may be moving by his Spirit even if they do not know it. Rahner, a very influencial Catholic thinker, really elaborated on this subject, the basic idea that many may believe in God even though they may not recognize it due to their own cultural background and experience.
This is more properly reflected in Lumen Gentium which stated that salvation was possible for those who
"seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their consciences."
You can call this relativism if you want. But I’ve already said from the begining that God is
relatively absolute whereas the adversary is
absolutely relative. And you can’t really say these things I’m explainig to you are not Catholic teachings either. They are Catholic teaching no matter how much you might attempt to argue otherwise.
