Orthodoxy, Catholicism, and Extra Ecclesiam Nulla Salus!
I had a spirited discussion with an Orthodox brother, and from what we had initially discussed there were some concerns with the actual practicality of unity between Orthodox and Catholic Christians, with one of the recurring issues my eastern brother brought up being the phrase Extra Ecclesiam Nulla Salus — Outside the Church there is no salvation.
Having had sufficient time to think on this discussion, I did return to him and brought up the following proofs for why Orthodoxy has a special place at the heart of Catholic Christianity. As the only other church with valid sacraments and apostolic succession, the burning desire to reunite out of love has never left the Catholic Church, and in the next few excerpts, we will see that this is the case and that they are still part of the Church — just in an imperfect sense.
We will start with Unitatis Redintegratio:
15. Everyone also knows with what great love the Christians of the East celebrate the sacred liturgy, especially the eucharistic celebration, source of the Church’s life and pledge of future glory, in which the faithful, united with their bishop, have access to God the Father through the Son, the Word made flesh, Who suffered and has been glorified, and so, in the outpouring of the Holy Spirit, they enter into communion with the most holy Trinity, being made “sharers of the divine nature”.(35) Hence, through the celebration of the Holy Eucharist in each of these churches, the Church of God is built up and grows in stature(36) and through concelebration, their communion with one another is made manifest.
In this liturgical worship, the Christians of the East pay high tribute, in beautiful hymns of praise, to Mary ever Virgin, whom the ecumenical Council of Ephesus solemnly proclaimed to be the holy Mother of God, so that Christ might be acknowledged as being truly Son of God and Son of Man, according to the Scriptures. Many also are the saints whose praise they sing, among them the Fathers of the universal Church.
These Churches, although separated from us, possess true sacraments, above all by apostolic succession, the priesthood and the Eucharist, whereby they are linked with us in closest intimacy. Therefore some worship in common (communicatio in sacris), given suitable circumstances and the approval of Church authority, is not only possible but to be encouraged.
Next, Orientalium Ecclesiarum:
30. The Sacred Council feels great joy in the fruitful zealous collaboration of the Eastern and the Western Catholic Churches and at the same time declares: All these directives of law are laid down in view of the present situation until such time as the Catholic Church and the separated Eastern Churches come together into complete unity.
Meanwhile, however, all Christians, Eastern as well as Western, are earnestly asked to pray to God fervently and assiduously, nay, indeed daily, that, with the aid of the most holy Mother of God, all may become one. Let them pray also that the strength and the consolation of the Holy Spirit may descend copiously upon all those many Christians of whatsoever church they be who endure suffering and deprivations for their unwavering avowal of the name of Christ.
“Love one another with fraternal charity, anticipating one another with honor” (Rom.12:10).
Each and all these matters which are set forth in this decree have been favorably voted on by the Fathers of the Council. And we, by the apostolic authority given us by Christ and in union with the Fathers, approve, decree and establish them in the Holy Spirit and command that they be promulgated for the glory of God.
Given in Rome at St. Peter’s, November 21, 1964
The Roman Catholic Church views the Orthodox in a very different light than separated Protestant brethren. A very loving light. Orthodox are not ipso facto damned to hell in the eyes of the Church, and I pray for reunification quite often.
Vatican II, despite being modern in the eyes of the East, does clarify these points. There would have to be express intent involved for the baptizer to baptize as Christ and the Church intends:
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.
Also, to be clear, there are exceptions:
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.
“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” (CCC 846–48, emphases added; footnotes omitted).
This is referred to as Invincible Ignorance. By virtue of their baptism, they are joined to the body of Christ, just in an imperfect union, but more perfect than a Protestant would be. Again, The Catechism of The Catholic Church refers to orthodoxy thusly:
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. (CCC 838)
I don’t want to argue with my eastern brothers and sisters, I just want it to be clear that the way these documents intersect and interact isn’t always straightforward, but in the end, it is very clear what the intent of the Church is. I’m a relatively recent convert so some of this is new information for me as well.
However, the Catholic Church just recently canonized the 21 Coptic martyrs, which means they are in the Church Triumphant.
They were not in communion with Rome yet received the ordinary form of baptism in their native Coptic Church, and again an extraordinary baptism, that of blood, through their martyrdom.
Lastly, the 1949 Letter of The Holy Office states the following:
In His infinite mercy God has willed that the effects, necessary for one to be saved, of those helps to salvation which are directed toward man’s final end, not by intrinsic necessity, but only by divine institution, can also be obtained in certain circumstances when those helps are used only in desire and longing. This we see clearly stated in the Sacred Council of Trent, both in reference to the sacrament of regeneration and in reference to the sacrament of penance (<Denzinger>, nn. 797, 807).
The same in its own degree must be asserted of the Church, in as far as she is the general help to salvation. Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member, but it is necessary that at least he be united to her by desire and longing.
However, this desire need not always be explicit, as it is in catechumens; but when a person is involved in invincible ignorance God accepts also an implicit desire, so called because it is included in that good disposition of soul whereby a person wishes his will to be conformed to the will of God.
All this to say, yes, Extra Ecclesium Nulla Salus is Catholic dogma. But, Orthodox are members of the church, just in an imperfect sense. So fear not, and come home to the fullness of truth held by the one, holy, Catholic, and apostolic church!
