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"The authoritative documents you used - are there any more recent "authortiative" documents or statements from JPII on this topic?"

Anything that Vatican II or JPII has written on this (most recently Cardinal Ratzinger's Dominus Jesus), is only a reflection on the original defined DOGMAS themselves. In the hierarchical importance of "definitions," the first three I cited cannot be understood as to conflict with anything that follows. They are true for all eternity.

Here are two or three others.

First, the council professes its belief that God Himself has made known to mankind the way in which men are to serve Him, and thus be saved in Christ and come to blessedness. We believe that this one true religion subsists in the Catholic and Apostolic Church, to which the Lord Jesus committed the duty of spreading it abroad among all men. Thus He spoke to the Apostles: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have enjoined upon you" (Matt. 28: 19-20). On their part, all men are bound to seek the truth, especially in what concerns God and His Church, and to embrace the truth they come to know, and to hold fast to it. Dignitatis Humanae, 1965, Second Vatican Council

The Church, then, is God's only flock; it is like a standard lifted high
for the nations to see it:[16] for it serves all mankind through the
Gospel of peace[17] as it makes its pilgrim way in hope toward the goal
of the fatherland above.[18] Decree on Ecumenism, 1965, Second Vatican Council

For it is only through Christ's Catholic Church, which is "the
all-embracing means of salvation," that they can benefit fully from the
means of salvation. We believe that Our Lord entrusted all the blessings
of the New Covenant to the apostolic college alone, of which Peter is the
head, in order to establish the one Body of Christ on earth to which all
should be fully incorporated who belong in any way to the people of God.
This people of God, though still in its members liable to sin, is ever
growing in Christ during its pilgrimage on earth, and is guided by God's
gentle wisdom, according to His hidden designs, until it shall happily
arrive at the fullness of eternal glory in the heavenly Jerusalem. Decree on Ecumenism, 1965, Second Vatican Council

4. The Church's constant missionary proclamation is endangered today by relativistic theories which seek to justify religious pluralism, not only de facto but also de iure (or in principle). As a consequence, it is held that certain truths have been superseded; for example, the definitive and complete character of the revelation of Jesus Christ, the nature of Christian faith as compared with that of belief in other religions, the inspired nature of the books of Sacred Scripture, the personal unity between the Eternal Word and Jesus of Nazareth, the unity of the economy of the Incarnate Word and the Holy Spirit, the unicity and salvific universality of the mystery of Jesus Christ, the universal salvific mediation of the Church, the inseparability — while recognizing the distinction — of the kingdom of God, the kingdom of Christ, and the Church, and the subsistence of the one Church of Christ in the Catholic Church.

In treating the question of the true religion, the Fathers of the Second Vatican Council taught: “We believe that this one true religion continues to exist in the Catholic and Apostolic Church, to which the Lord Jesus entrusted the task of spreading it among all people. Thus, he said to the Apostles: ‘Go therefore and make disciples of all nations baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you' (Mt 28: 19-20). Especially in those things that concern God and his Church, all persons are required to seek the truth, and when they come to know it, to embrace it and hold fast to it”.99

22. With the coming of the Saviour Jesus Christ, God has willed that the Church founded by him be the instrument for the salvation of all humanity (cf. Acts 17:30-31).90 This truth of faith does not lessen the sincere respect which the Church has for the religions of the world, but at the same time, it rules out, in a radical way, that mentality of indifferentism “characterized by a religious relativism which leads to the belief that ‘one religion is as good as another'”.91 If it is true that the followers of other religions can receive divine grace, it is also certain that objectively speaking they are in a gravely deficient situation in comparison with those who, in the Church, have the fullness of the means of salvation.92 However, “all the children of the Church should nevertheless remember that their exalted condition results, not from their own merits, but from the grace of Christ. If they fail to respond in thought, word, and deed to that grace, not only shall they not be saved, but they shall be more severely judged”.93

Dominus Jesus, Congregation of the Doctrine of the Faith, 2000

The Sovereign Pontiff John Paul II, at the Audience of June 16, 2000, granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, with sure knowledge and by his apostolic authority, ratified and confirmed this Declaration, adopted in Plenary Session and ordered its publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, August 6, 2000, the Feast of the Transfiguration of the Lord.