Extra Ecclesiam Nulla Salus
The
Latin phrase Extra Ecclesiam Nulla Salus (often abbreviated EENS), literally meaning "outside the church there is no salvation", is used to describe the
Catholic doctrine that the Catholic church is the "barque of Peter" or vehicle of
salvation (ie. that it is necessary to belong to the Catholic Church in order to go to heaven, although this belonging might be invisbile to others).
This issue however, is mostly contraversial around the topic of how one may be baptized. In particular
Leonard Feeney in the mid 20th century was very vocal in rejecting the blood and desire forms of baptism, and insisting that water baptism alone is the baptism required to join the church so as not to be "extra ecclesiam". This contraversy is virtually unknown in the general population of the Church, although is a big topic amongst Catholic Traditionalists, because of the coincidence that those who followed Feeney also retained the Tridentine Mass after Vatican II and were therefor associated with other traditionalist groups very early on.
Interpretations (in order of decreasing strictness)
- Only Catholics who are baptized visibily with water in the sacrament of baptism are true members of the Catholic Church, and as such only they may enter heaven\n*Only baptized members of the Catholic Church can enter heaven, but they may be baptized in three ways (the baptism of water, the baptism of blood (ie. being killed for their belief in the Catholic Church), and Baptism of Desire (ie. those desiring to be baptized but who die before they can).\n*The Church has the power to save even those who don't belong to it, however if the Church did not exist salvation wouldn't be possible. This interpration translates "Extra" as "without" so it becomes "Without the church there is no salvation". Those who follow this interpretation have varying ideas about how many and who is saved by this power of the church (it should be noted that those with this view would generally not claim that this reasoning has always been used by the catholic church, but they would argue for it as part of their larger belief in the evolution of dogmas throughout time).
Beliefs by Group
Catholic Laity
It is impossible to say how many Catholics accept the various interpretations of EENS, or even how many Catholics know about EENS until someone conducts a poll on the matter. Certainly some, falling into two groups, do believe only Catholics can enter Heaven. One group is uninstructed in EENS, but has come to the conclusion for various reasons: for instance, the fact that all the canonized Saints have been Catholic could create such an impression. Converts are frequently in this group, which can explain their motivation for converting; why convert if it isn't necessary? The other group knows about EENS and has made a judgement on the strict side. They may or may not call themselves traditional, depending on their views on other issues. See Catholic traditionalists.
Catholic Theologians
Most modern Catholic theologians interpret the phrase as meaning that the Catholic church is God's chosen vehicle of salvation for those of "good will", regardless of religious beliefs. In order to allow non-Catholics the use of the church as the vehicle of salvation, there are several mechanisms offered by theologians whereby non-members become pseudo-baptised members.
- Baptism of blood\n**Baptism of blood is a baptism of desire received through martyrdom. Like baptism with water, it leaves an indelible mark on the soul, hence the reference. \n*Baptism of desire\n**In this mechanism for salvation a person who is unable to know the church because of a lack of missionaries (see ignorant native) but possessing an unspoken desire for harmony with God effects, through his desire, the grace of baptism without the form.
These were not taught by the Fathers of the Church, nor the Church herself. For instance, the Council of Trent addressed desire clearly as effecting justification only, not salvation. Unfortunately many well known Saints, and even popes have written, as private theologians, things which brought about the basis for these two theories, which were thankfully put to rest (again) by Trent which stated in the CANONS ON BAPTISM:
Canon 2. If anyone says that true and natural water is not necessary for baptism and thus twists into some metaphor the words of our Lord Jesus Christ: Unless a man be born again of water and the Holy Ghost, let him be anathema.
Canon 5. If anyone says that baptism is optional, that is, not necessary for salvation, let him be anathema.
Canon 7. If anyone says that those baptized are by baptism made debtors only to faith alone, but not to the observance of the whole law of Christ, let him be anathema.
Canon 8. If anyone says that those baptized are free from all the precepts of holy Church, whether written or unwritten, so that they are not bound to observe them unless they should wish to submit to them of their own accord, let him be anathema.
Popes
The debate often calls on these allegedly infallible but admittedly clear and insistent statements by three popes:
- Pope Innocent III, A.D. 1198-1216: "One indeed is the universal Church of the faithful, outside which no one at all is saved." (IV Lateran Council, A.D. 1215) [But see "Baptism of Desire" above]
- Pope Boniface VIII, A.D. 1294-1303: "We declare, say, define, and pronounce that it is wholly necessary for the salvation of every human creature to be subject to the Roman Pontiff. The Lateran, November 14th, in our eighth year. As a perpetual memorial of this matter." (Unam Sanctam, A.D. 1302)
- Pope Eugene IV, A.D. 1431-1447: "It [the Holy, Catholic, and Apostolic Church] firmly believes, professes, and proclaims that none of those outside the Catholic Church, not only paganss, but neither Jews, or heretics and schismatics, can become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" Matt. 25:41], unless before the end of life they have been added to the Church; and that the unity of the ecclesiastical body is so strong that only to those abiding in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practised, even if he has shed [his] blood for the name of Christ, can be saved, unless he has abided in the bosom and unity of the Catholic Church." (Council of Florence, A.D. 1442)
Others
See also:
External links
Category:Roman Catholic Church