No Salvation Outside the Church

Catholic Answers ^ | 12/05 | Fr. Ray Ryland

[bdeaner]

Why does the Catholic Church teach that there is "no salvation outside the Church"? Doesn’t this contradict Scripture? God "desires all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:4). "I am the way, and the truth, and the life; no one comes to the Father, but by me" (John 14:6). Peter proclaimed to the Sanhedrin, "There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12).

Since God intends (plans, wills) that every human being should go to heaven, doesn’t the Church’s teaching greatly restrict the scope of God’s redemption? Does the Church mean—as Protestants and (I suspect) many Catholics believe—that only members of the Catholic Church can be saved?

That is what a priest in Boston, Fr. Leonard Feeney, S.J., began teaching in the 1940s. His bishop and the Vatican tried to convince him that his interpretation of the Church’s teaching was wrong. He so persisted in his error that he was finally excommunicated, but by God’s mercy, he was reconciled to the Church before he died in 1978.

In correcting Fr. Feeney in 1949, the Supreme Congregation of the Holy Office (now the Congregation for the Doctrine of the Faith) issued a document entitled Suprema Haec Sacra, which stated that "extra ecclesiam, nulla salus" (outside the Church, no salvation) is "an infallible statement." But, it added, "this dogma must be understood in that sense in which the Church itself understands it."

Note that word dogma. This teaching has been proclaimed by, among others, Pope Pelagius in 585, the Fourth Lateran Council in 1214, Pope Innocent III in 1214, Pope Boniface VIII in 1302, Pope Pius XII, Pope Paul VI, the Second Vatican Council, Pope John Paul II, and the Congregation for the Doctrine of the Faith in Dominus Iesus.

Our point is this: When the Church infallibly teaches extra ecclesiam, nulla salus, it does not say that non-Catholics cannot be saved. In fact, it affirms the contrary. The purpose of the teaching is to tell us how Jesus Christ makes salvation available to all human beings.

Work Out Your Salvation

There are two distinct dimensions of Jesus Christ’s redemption. Objective redemption is what Jesus Christ has accomplished once for all in his life, death, resurrection, and ascension: the redemption of the whole universe. Yet the benefits of that redemption have to be applied unceasingly to Christ’s members throughout their lives. This is subjective redemption. If the benefits of Christ’s redemption are not applied to individuals, they have no share in his objective redemption. Redemption in an individual is an ongoing process. "Work out your own salvation in fear and trembling; for God is at work in you" (Phil. 2:12–13).

How does Jesus Christ work out his redemption in individuals? Through his mystical body. When I was a Protestant, I (like Protestants in general) believed that the phrase "mystical body of Christ" was essentially a metaphor. For Catholics, the phrase is literal truth.

Here’s why: To fulfill his Messianic mission, Jesus Christ took on a human body from his Mother. He lived a natural life in that body. He redeemed the world through that body and no other means. Since his Ascension and until the end of history, Jesus lives on earth in his supernatural body, the body of his members, his mystical body. Having used his physical body to redeem the world, Christ now uses his mystical body to dispense "the divine fruits of the Redemption" (Mystici Corporis 31).

The Church: His Body

What is this mystical body? The true Church of Jesus Christ, not some invisible reality composed of true believers, as the Reformers insisted. In the first public proclamation of the gospel by Peter at Pentecost, he did not invite his listeners to simply align themselves spiritually with other true believers. He summoned them into a society, the Church, which Christ had established. Only by answering that call could they be rescued from the "crooked generation" (Acts 2:40) to which they belonged and be saved.

Paul, at the time of his conversion, had never seen Jesus. Yet recall how Jesus identified himself with his Church when he spoke to Paul on the road to Damascus: "Why do you persecute me?" (Acts 9:4, emphasis added) and "I am Jesus, whom you are persecuting" (Acts 9:5). Years later, writing to Timothy, Paul ruefully admitted that he had persecuted Jesus by persecuting his Church. He expressed gratitude for Christ appointing him an apostle, "though I formerly b.asphemed and persecuted and insulted him" (1 Tim. 1:13).

The Second Vatican Council says that the hierarchical structure of the Catholic Church and the mystical body of Christ "form one complex reality that comes together from a human and a divine element" (Lumen Gentium 8). The Church is "the fullness of him [Christ] who fills all in all" (Eph. 1:23). Now that Jesus has accomplished objective redemption, the "plan of mystery hidden for ages in God" is "that through the Church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places" (Eph. 3:9–10).

According to John Paul II, in order to properly understand the Church’s teaching about its role in Christ’s scheme of salvation, two truths must be held together: "the real possibility of salvation in Christ for all humanity" and "the necessity of the Church for salvation" (Redemptoris Missio 18). John Paul taught us that the Church is "the seed, sign, and instrument" of God’s kingdom and referred several times to Vatican II’s designation of the Catholic Church as the "universal sacrament of salvation":

"The Church is the sacrament of salvation for all humankind, and her activity is not limited only to those who accept her message" (RM 20).

"Christ won the Church for himself at the price of his own blood and made the Church his co-worker in the salvation of the world. . . . He carries out his mission through her" (RM 9).

In an address to the plenary assembly of the Congregation for the Doctrine of the Faith (January 28, 2000), John Paul stated, "The Lord Jesus . . . established his Church as a saving reality: as his body, through which he himself accomplishes salvation in history." He then quoted Vatican II’s teaching that the Church is necessary for salvation.

In 2000 the CDF issued Dominus Iesus, a response to widespread attempts to dilute the Church’s teaching about our Lord and about itself. The English subtitle is itself significant: "On the Unicity and Salvific Universality of Jesus Christ and the Church." It simply means that Jesus Christ and his Church are indivisible. He is universal Savior who always works through his Church:

The only Savior . . . constituted the Church as a salvific mystery: He himself is in the Church and the Church is in him. . . . Therefore, the fullness of Christ’s salvific mystery belongs also to the Church, inseparably united to her Lord (DI 18).

Indeed, Christ and the Church "constitute a single ‘whole Christ’" (DI 16). In Christ, God has made known his will that "the Church founded by him be the instrument for the salvation of all humanity" (DI 22). The Catholic Church, therefore, "has, in God’s plan, an indispensable relationship with the salvation of every human being" (DI 20).

The key elements of revelation that together undergird extra ecclesiam, nulla salus are these: (1) Jesus Christ is the universal Savior. (2) He has constituted his Church as his mystical body on earth through which he dispenses salvation to the world. (3) He always works through it—though in countless instances outside its visible boundaries. Recall John Paul’s words about the Church quoted above: "Her activity is not limited only to those who accept its message."

Not of this Fold

Extra ecclesiam, nulla salus does not mean that only faithful Roman Catholics can be saved. The Church has never taught that. So where does that leave non-Catholics and non-Christians?

Jesus told his followers, "I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd" (John 10:16). After his Resurrection, Jesus gave the threefold command to Peter: "Feed my lambs. . . . Tend my sheep. . . . Feed my sheep" (John 21:15–17). The word translated as "tend" (poimaine) means "to direct" or "to superintend"—in other words, "to govern." So although there are sheep that are not of Christ’s fold, it is through the Church that they are able to receive his salvation.

People who have never had an opportunity to hear of Christ and his Church—and those Christians whose minds have been closed to the truth of the Church by their conditioning—are not necessarily cut off from God’s mercy. Vatican II phrases the doctrine in these terms: Those who, through no fault of their own, do not know the gospel of Christ or his Church, but who nevertheless 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—those too may achieve eternal salvation (LG 16).

Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery (Gaudium et Spes 22).

The Catechism of the Catholic Church teaches:

Every man who is ignorant of the gospel of Christ and of his Church but seeks the truth and does the will of God in accordance with his understanding of it can be saved. It may be supposed that such persons would have desired baptism explicitly if they had known its necessity (CCC 1260).

Obviously, it is not their ignorance that enables them to be saved. Ignorance excuses only lack of knowledge. That which opens the salvation of Christ to them is their conscious effort, under grace, to serve God as well as they can on the basis of the best information they have about him.

The Church speaks of "implicit desire" or "longing" that can exist in the hearts of those who seek God but are ignorant of the means of his grace. If a person longs for salvation but does not know the divinely established means of salvation, he is said to have an implicit desire for membership in the Church. Non-Catholic Christians know Christ, but they do not know his Church. In their desire to serve him, they implicitly desire to be members of his Church. Non-Christians can be saved, said John Paul, if they seek God with "a sincere heart." In that seeking they are "related" to Christ and to his body the Church (address to the CDF).

On the other hand, the Church has long made it clear that if a person rejects the Church with full knowledge and consent, he puts his soul in danger:

They cannot be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or remain in it (cf. LG 14).

The Catholic Church is "the single and exclusive channel by which the truth and grace of Christ enter our world of space and time" (Karl Adam, The Spirit of Catholicism, 179). Those who do not know the Church, even those who fight against it, can receive these gifts if they honestly seek God and his truth. But, Adam says, "though it be not the Catholic Church itself that hands them the bread of truth and grace, yet it is Catholic bread that they eat." And when they eat of it, "without knowing it or willing it" they are "incorporated in the supernatural substance of the Church."

Extra ecclesiam, nulla salus.

ABOUT THE AUTHOR



Fr. Ray Ryland, a convert and former Episcopal priest, holds a Ph.D. in theology from Marquette University and is a contributing editor to This Rock. He writes from Steubenville, Ohio, where he lives with his wife, Ruth.

[Dr. Eckleburg]

Mary did not “cooperate” in saving anyone’s soul but her own.

[Petronski]

So you’re looking for a reference in the Bible that says we can interpret the Bible as we wish?

It doesn't say that. It says quite the opposite (a significant problem for the free-for-all Deal-a-Meal protestant approach to Scripture).

That parts of it don’t mean what they say.

No no no. The problem is that parts of it don't mean what YOU say they mean.

[Petronski]

Mary did not “cooperate” in saving anyone’s soul but her own.

You have stated your error succinctly.

[Petronski]

And where in Scripture are we told that priests become “another Christ” (alter Christus)?In truth, we are told just the opposite of that.

You don't even know what it means.

[Dr. Eckleburg]

It is a succinct rebuke to Rome's and your colossal error. There is no other name under heaven by which we can be saved.

Flee from idolatry.

[Petronski]

There is no other name under heaven by which we can be saved.

Congratulations! You agree with the Catholic Church.

Your little emoticon is the gesture known as "the bird" in many parts of the world.

[PugetSoundSoldier]

Where in the Bible does it say that Scripture is only divined by men in the Vatican?

And where in the Scripture does it call for the Papacy?

[Petronski]

I'm not going to bother with your moot questions or, as I said last night, fence with you in a game of Scriptural Deal-a-Meal.

If you want to learn about the teachings of Catholic Church, here you go.

If you want to learn about what the Catholic Church does NOT teach, keep reading the anti-Catholic dreck around here.

[Dr. Eckleburg]

But I presume Father Kenneth Baker knows what that means...

THE AMAZING GIFT OF THE PRIESTHOD.
by Father Kenneth Baker

"...Simply stated, the Catholic priest is another Christ. Through his ordination he has been granted the amazing gift of being a channel of divine grace for the eternal salvation of those he come into contact with — both in his official ministry and in his personal life..."

Astoundingly blasphemous.

"Another Christ...in his official ministry and in his personal life."

No wonder small children are cowered into submission when "another Christ" confronts them.

[PugetSoundSoldier]

Eight years of Catholic grade school. Four years of Catholic high school. A mother-in-law who is the director of Christian education at the local Catholic church (also directs RCIA). Two cousins (by marriage) who are ordained Catholic priests. Hundreds of hours of deep, theological discussion.

I know what the Catholic church preaches. I also know what the Bible says, and how the two are in disagreement in many ways.

Apparently you do not...

[Petronski]

Astoundingly blasphemous.

Uh, no.

People reading this should not take this repeated quotation of one paragraph from one book to mean the Catholic Church teaches that each priest is some fresh Christ, some new adjunct to the Holy Trinity.

That is NOT the meaning of the term or the teaching.

[RFEngineer]

“The Catholic Church is “the single and exclusive channel by which the truth and grace of Christ enter our world of space and time””

Of COURSE he says this, otherwise, why have a Catholic Church at all? There has to be an element of “one true path to salvation” in every denomination or else why would that denomination exist at all?

But, if someone, anyone thinks they can stand between you and your own salvation, I posit that they probably have a self-interest in making you think that is so. Maybe the Catholic Church is that, maybe it isn’t. But there is no profit in doubt, so all churches must say they are the “one true path” to some degree.

I suspect God doesn’t care if you are a Ford man, or a Chevy man, as long as you are driving on the right road.

[Dr. Eckleburg]

the gesture known as "the bird"

lol. No, it's not. It means "I'm watching you."

Pray for eyes to see.

[Dr. Eckleburg]

“Fresh” is not a word I would use in that situation.

[Petronski]

Eight years of Catholic grade school. Four years of Catholic high school. A mother-in-law who is the director of Christian education at the local Catholic church (also directs RCIA). Two cousins (by marriage) blah blah blah blah blah . . . I know what the Catholic Church preaches.

Then why in the world are you asking me?

I also know what the Bible says, and how the two are in disagreement in many ways.

The Catholic Church may well disagree with your own personal interpretation of Scripture in a thousand different ways.

I don't care.

[driftdiver]

“The problem is that parts of it don’t mean what YOU say they mean.”

I think the reverse is true, you are interpreting the Bible to say Christ created the Catholic Church. The Bible clearly does not say that. So you are the one saying the Bible is wrong and that your (the RC) interpretation of reading meaning into the words is the only correct way.

Sounds like you are the one who has a problem with Sola Scriptura.

[Petronski]

No, it's not.

Sure it is.

You continue to repeat a vulgar gesture to me (not that I'm surprised...after all, I am Catholic).

[driftdiver]

“And where in the Scripture does it call for the Papacy?”

Right after it says Christ created the Catholic church. Before it dictates that Churches and Priests must wear gilded robes.

[Petronski]

The Bible clearly does not say that.

This is your own personal interpretation of Scripture.

[Dr. Eckleburg]

What a fascinating study in deflection and lies. It's not a "vulgar gesture" and it has nothing to do with birds.

I'm watching you.