Can non-Catholics be saved, according
to the Roman Catholic Church?

Various denominations have taught that their particular followers have a better chance at attaining heaven, and that believers in other faith groups are either totally excluded from heaven or, at least, are more likely to go to Hell.

The author, who was brought up a Protestant, can recall a conversation over five decades ago with some Catholic friends from the neighborhood. He was taught in Sunday School that Catholics automatically go to Hell; his friends were taught in separate (Catholic, parochial) school that all Protestants end up in Hell.

These beliefs have since changed on both sides of the divide, as Christian faith groups have become more accepting of other denominations. Even beliefs about Hell itself have moderated; it is now seen by many religious groups to be simply a place of isolation from God.

There has been considerable movement by the Roman Catholic Church concerning the salvation status of non-Catholics. The church has gradually changed from an exclusivist to an inclusivist position, thus becoming more accepting of the validity of other Christian denominations and of other religions.

The fate of non-Catholics, as stated prior to Vatican II:

Before Vatican II, the Church consistently taught that only Roman Catholics had a chance to be saved and attain Heaven. Followers of other Christian denominations and of other religions would be automatically routed to Hell for all eternity:

The fate of non-Catholics, as expressed at Vatican II:

"The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. ...it remains true that all who have been justified by faith in Baptism are members of Christ's body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church."

"Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ."

"The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation."

"It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church."

"Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life- that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. 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." (Footnote references deleted) ₇

The fate of non-Catholics, as expressed after Vatican II:

Has the position of the Roman Catholic Church changed?

At first glance, the Church has changed its teachings about whether a non-Catholic can be saved:

The church tackles this apparent conflict in the Catechism of the Catholic Church. Items 846 and 847 attempt to harmonize ancient and recent statements on salvation of non-Christians.

Section 846 by making the following points:

Section 847 states that:

This attempt at harmonizing leaves many Anglicans, Muslims, Protestants, Wiccans, and followers of other religions in an awkward situation. Many know of the claims of the Roman Catholic Church and reject them in favor of the teachings of other groups. That would seem to eliminate any possibility for them to be saved and attain Heaven, according to the Roman Catholic Church.

The Catechism's explanation is difficult to harmonize with very specific statements by past popes, which were often referred to by the phrase : "Extra Ecclesiam Nulla Salus" ("Outside the Church there is no salvation"). According to the Saint Benedict Center, this doctrine of the Catholic Faith "...was taught By Jesus Christ to His Apostles, preached by the Fathers, defined by popes and councils and piously believed by the faithful in every age of the Church." ₁₃

Protestant denominations and the Anglican Communion would presumably fall under the category of "heretics and schismatics." Buddhists, Hindus, Sikhs, Zoroastrians, etc would presumably be considered "Pagans."

An attempt to harmonize Pope Boniface VIII's  Unam Sanctam Bull is available online. It raises a number of points. One is that this bull was directed at Catholics in France during the 14^th century who were not submitting to the Pope. Thus, it would not apply to Protestants. ₁₁

References:

1. "Pope Innocent III," Catholic Encyclopedia, at: http://www.newadvent.org/cathen/08013a.htm
2. "Medieval Sourcebook: Boniface VII, Unam Sanctam, 1302," at: http://www.fordham.edu/halsall/source/b8-unam.html
3. "Unam Sanctam" Catholic Encyclopedia, at: http://www.newadvent.org/cathen/15126a.htm
4. "The Council of Florence (AD 1438-1445)," at: http://www.catholicism.org/pages/florence.htm
5. "Dogmatic Constitution on the Church - Lumen Gentium. Chapter 1: "The Mystery of the church," Sections 14 to 16," at: http://www.christusrex.org
6. "The Second Vatican Ecumenical Council: Dedicated to 'The Immaculate'," at: http://www.christusrex.org/www1
7. "Decree on Ecumenism: Unitatis Redintegratio," (1964) at: http://www.christusrex.org/www1/CDHN/v13.html
8. "Declaration on the relation of the Church to non-Christian religions: Nostra Aetate," at: http://www.christusrex.org/www1/
9. "Catechism of the Catholic Church," Doubleday (1994). Read reviews or order the 2nd edition of the Catechism safely from Amazon.com online book store
10. " 'Dominus Iesus' on the unicity and salviific universality of Jesus Christ and the Church" at: http://www.vatican.va/roman_curia/
11. "The Unam Sanctam 'Problem' Resolved: Can Non-Catholics Be Saved?," at: http://www.bringyou.to/apologetics/debate9.htm
12. The term "pluralism" is ambiguous. Here, it seems to refer to the belief that all religions are true. Sometimes, the word is used to refer to the fact of religious diversity.
13. "Extra Ecclesiam Nulla Salus," Saint Benedict Center, at: http://www.catholicism.org/

Copyright © 2002 to 2007 by Ontario Consultants on Religious Tolerance
Originally written: 2002-SEP-23
Latest update: 2007-NOV-03
Author: B.A. Robinson

Sponsored link.