extra Ecclesiam nulla salus

[Laudate_Dominum]

This topic gets discussed all the time so I figured I'd post a little something of what John Paul II has to say about it.

[b]ALL SALVATION COMES THROUGH CHRIST [/b]
Pope John Paul II

[i]General Audience May 31, 1995[/i]

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).

2. 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).

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).

3. 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.

4. 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 nulla salus—"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": mysterious 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 nulla salus—"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.

5. 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.

What has been said, however, should not lead to the conclusion that her missionary activity is less needed in these situations. Quite the contrary. In fact, whoever does not know Christ, even through no fault of his own, is in a state of darkness and spiritual hunger, often with negative repercussions at the cultural and moral level.

The Church's missionary work can provide him with the resources for the full development of Christ's saving grace, by offering full and conscious adherence to the message of faith and active participation in Church life through the sacraments.

This is the theological approach drawn from Christian tradition. The Church's Magisterium has followed it in her doctrine and practice as the way indicated by Christ himself for the Apostles and for missionaries in every age.

[phatcatholic]

here's the link:
[url="http://www.ewtn.com/library/PAPALDOC/JP950531.HTM"]http://www.ewtn.com/library/PAPALDOC/JP950531.HTM[/url]

[thessalonian]

Interesting. Thanks.

Bottom line I think is we cannot judge any man. We are to preach the truth but leave the saving up to God.