What About Non-Catholic Christians?

This is perhaps an issue that’s bothering some of our readers, and so, before we get back to discussing more about the reasons we have found Catholicism so compelling, I wanted to make the Church’s teaching on this very sensitive and important question clear.

The Catechism addresses this issue in some detail.  Rather than try to summarize it, I’m just going to quote it here at length.  If you want to see all the footnotes (as well as more of the Catechism’s discussion of this that I haven’t included here), visit this link.

Wounds to unity

817 In fact, “in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable.  But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church – for which, often enough, men of both sides were to blame.”  The ruptures that wound the unity of Christ’s Body – here we must distinguish heresy, apostasy, and schism – do not occur without human sin:

Where there are sins, there are also divisions, schisms, heresies, and disputes.  Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers.

818 “However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers . . . . All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church.”

819 “Furthermore, many elements of sanctification and of truth” are found outside the visible confines 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, as well as visible elements.” Christ’s Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him, and are in themselves calls to “Catholic unity.”

Toward unity

820 “Christ bestowed unity on his Church from the beginning. This unity, we believe, subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time.” Christ always gives his Church the gift of unity, but the Church must always pray and work to maintain, reinforce, and perfect the unity that Christ wills for her. This is why Jesus himself prayed at the hour of his Passion, and does not cease praying to his Father, for the unity of his disciples: “That they may all be one. As you, Father, are in me and I am in you, may they also be one in us, . . . so that the world may know that you have sent me.”  The desire to recover the unity of all Christians is a gift of Christ and a call of the Holy Spirit.

821 Certain things are required in order to respond adequately to this call:

– a permanent renewal of the Church in greater fidelity to her vocation; such renewal is the driving-force of the movement toward unity;

conversion of heart as the faithful “try to live holier lives according to the Gospel”; for it is the unfaithfulness of the members to Christ’s gift which causes divisions;

prayer in common, because “change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name ‘spiritual ecumenism;”‘

fraternal knowledge of each other;

ecumenical formation of the faithful and especially of priests;

dialogue among theologians and meetings among Christians of the different churches and communities;

collaboration among Christians in various areas of service to mankind. “Human service” is the idiomatic phrase.

822 Concern for achieving unity “involves the whole Church, faithful and clergy alike.” But we must realize “that this holy objective – the reconciliation of all Christians in the unity of the one and only Church of Christ – transcends human powers and gifts.” That is why we place all our hope “in the prayer of Christ for the Church, in the love of the Father for us, and in the power of the Holy Spirit.”

Who belongs to the Catholic Church?

836 “All men are called to this catholic unity of the People of God. . . . And to it, in different ways, belong or are ordered: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God’s grace to salvation.”

837 “Fully incorporated into the society of the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who – by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion – are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but ‘in body’ not ‘in heart.'”

838 “The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter.” Those “who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church.” With the Orthodox Churches, this communion is so profound “that it lacks little to attain the fullness that would permit a common celebration of the Lord’s Eucharist.”

“Outside the Church there is no salvation”

846 How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.

847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:

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 conscience – those too may achieve eternal salvation.

848 “Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men.”

Just one personal thought on all this:  for my part, I got to the point where I felt I “knew” the Catholic Church “was founded as necessary by God through Christ” and, as a consequence, believed it was incumbent upon me to make the decision I’ve made.  Not to do so would have been saying “no” to something I believed with all my heart was true, and I did feel that would be dangerous for me to do.  Whether or not a person “knows” this about the Church seems to me to be a very personal question, and, for myself, it took me a long time to get to that point.   And the Church does not teach that it’s in the business of deciding who isn’t saved.  It only, on rare occasions, recognizes those who can confidently be declared as having made it to Heaven–and it prays that Jesus will “lead all souls to Heaven, especially those in most need of [His] mercy.”

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One Response to What About Non-Catholic Christians?

  1. Pingback: Why Take Your Chances? | The Roman Road

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