"Just in case you thought that these leaders do not represent the true teaching of the catholic church, let us take a look at what their catechism says:"

"'The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslim; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God' (Catechism #841)

'The Church considers all goodness and truth found in these religions as a preparation for the Gospel and given by him who enlightens all men that they may at length have life.' (Catechism #843)

'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, as they know it through the dictates of their conscience-those too may achieve eternal salvation.' (Catechism #847)"

Like an earlier quote from Cardinal Ratzinger, these paragraphs from the Catechism are taken out of context. Here is the entire section.

III. THE CHURCH IS CATHOLIC

What does "catholic" mean?

830 The word 'catholic' means 'universal,' in the sense of 'according to the totality' or 'in keeping with the whole.' The Church is catholic in a double sense:

First, the Church is catholic because Christ is present in her. 'Where there is Christ Jesus, there is the Catholic Church.'³⁰⁷ In her subsists the fullness of Christ's body united with its head; this implies that she receives from him 'the fullness of the means of salvation'³⁰⁸ which he has willed: correct and complete confession of faith, full sacramental life, and ordained ministry in apostolic succession. The Church was, in this fundamental sense, catholic on the day of Pentecost³⁰⁹ and will always be so until the day of the Parousia.

831 Secondly, the Church is catholic because she has been sent out by Christ on a mission to the whole of the human race:³¹⁰

All men are called to belong to the new People of God. This People, therefore, while remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one. . . . The character of universality which adorns the People of God is a gift from the Lord himself whereby the Catholic Church ceaselessly and efficaciously seeks for the return of all humanity and all its goods, under Christ the Head in the unity of his Spirit.³¹¹

Each particular Church is 'catholic'

832 'The Church of Christ is really present in all legitimately organized local groups of the faithful, which, in so far as they are united to their pastors, are also quite appropriately called Churches in the New Testament. . . . In them the faithful are gathered together through the preaching of the Gospel of Christ, and the mystery of the Lord's Supper is celebrated. . . . In these communities, though they may often be small and poor, or existing in the diaspora, Christ is present, through whose power and influence the One, Holy, Catholic, and Apostolic Church is constituted."³¹²

833 The phrase 'particular Church,' which is first of all the diocese (or eparchy), refers to a community of the Christian faithful in communion of faith and sacraments with their bishop ordained in apostolic succession.³¹³ These particular Churches 'are constituted after the model of the universal Church; it is in these and formed out of them that the one and unique Catholic Church exists.'³¹⁴

834 Particular Churches are fully catholic through their communion with one of them, the Church of Rome 'which presides in charity.'³¹⁵ 'For with this church, by reason of its pre-eminence, the whole Church, that is the faithful everywhere, must necessarily be in accord.'³¹⁶ Indeed, 'from the incarnate Word's descent to us, all Christian churches everywhere have held and hold the great Church that is here [at Rome] to be their only basis and foundation since, according to the Savior's promise, the gates of hell have never prevailed against her.'³¹⁷

835 'Let us be very careful not to conceive of the universal Church as the simple sum, or . . . the more or less anomalous federation of essentially different particular churches. In the mind of the Lord the Church is universal by vocation and mission, but when she put down her roots in a variety of cultural, social, and human terrains, she takes on different external expressions and appearances in each part of the world.'³¹⁸ The rich variety of ecclesiastical disciplines, liturgical rites, and theological and spiritual heritages proper to the local churches 'unified in a common effort, shows all the more resplendently the catholicity of the undivided Church.'³¹⁹

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.'³²⁰

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.''³²¹

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.'³²² Those 'who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church.'³²³ 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.'³²⁴

The Church and non-Christians

839 'Those who have not yet received the Gospel are related to the People of God in various ways.'³²⁵

The relationship of the Church with the Jewish People. When she delves into her own mystery, the Church, the People of God in the New Covenant, discovers her link with the Jewish People,³²⁶ 'the first to hear the Word of God.'³²⁷ The Jewish faith, unlike other non-Christian religions, is already a response to God's revelation in the Old Covenant. To the Jews 'belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ',³²⁸ 'for the gifts and the call of God are irrevocable.'³²⁹

840 And when one considers the future, God's People of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah. But one awaits the return of the Messiah who died and rose from the dead and is recognized as Lord and Son of God; the other awaits the coming of a Messiah, whose features remain hidden till the end of time; and the latter waiting is accompanied by the drama of not knowing or of misunderstanding Christ Jesus.

841 The Church's relationship with the Muslims. 'The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day.'³³⁰

842 The Church's bond with non-Christian religions is in the first place the common origin and end of the human race:

All nations form but one community. This is so because all stem from the one stock which God created to people the entire earth, and also because all share a common destiny, namely God. His providence, evident goodness, and saving designs extend to all against the day when the elect are gathered together in the holy city. . .³³¹

843 The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as 'a preparation for the Gospel and given by him who enlightens all men that they may at length have life.'³³²

844 In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them:

Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair.³³³

845 To reunite all his children, scattered and led astray by sin, the Father willed to call the whole of humanity together into his Son's Church. The Church is the place where humanity must rediscover its unity and salvation. The Church is 'the world reconciled.' She is that bark which 'in the full sail of the Lord's cross, by the breath of the Holy Spirit, navigates safely in this world.' According to another image dear to the Church Fathers, she is prefigured by Noah's ark, which alone saves from the flood.³³⁴

'Outside the Church there is no salvation'

846 How are we to understand this affirmation, often repeated by the Church Fathers?335 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.³³⁶

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.³³⁷

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.'³³⁸

Mission – a requirement of the Church's catholicity

849 The missionary mandate. 'Having been divinely sent to the nations that she might be 'the universal sacrament of salvation,' the Church, in obedience to the command of her founder and because it is demanded by her own essential universality, strives to preach the Gospel to all men':³³⁹ 'Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and Lo, I am with you always, until the close of the age.'³⁴⁰

850 The origin and purpose of mission. The Lord's missionary mandate is ultimately grounded in the eternal love of the Most Holy Trinity: 'The Church on earth is by her nature missionary since, according to the plan of the Father, she has as her origin the mission of the Son and the Holy Spirit.'³⁴¹ The ultimate purpose of mission is none other than to make men share in the communion between the Father and the Son in their Spirit of love.³⁴²

851 Missionary motivation. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, 'for the love of Christ urges us on.'³⁴³ Indeed, God 'desires all men to be saved and to come to the knowledge of the truth';³⁴⁴ that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary.

852 Missionary paths. The Holy Spirit is the protagonist, 'the principal agent of the whole of the Church's mission.'³⁴⁵ It is he who leads the Church on her missionary paths. 'This mission continues and, in the course of history, unfolds the mission of Christ, who was sent to evangelize the poor; so the Church, urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of service and self-sacrifice even to death, a death from which he emerged victorious by his resurrection.'³⁴⁶ So it is that 'the blood of martyrs is the seed of Christians.'³⁴⁷

853 On her pilgrimage, the Church has also experienced the 'discrepancy existing between the message she proclaims and the human weakness of those to whom the Gospel has been entrusted.'³⁴⁸ Only by taking the 'way of penance and renewal,' the 'narrow way of the cross,' can the People of God extend Christ's reign.³⁴⁹ For 'just as Christ carried out the work of redemption in poverty and oppression, so the Church is called to follow the same path if she is to communicate the fruits of salvation to men.'³⁵⁰

854 By her very mission, 'the Church . . . travels the same journey as all humanity and shares the same earthly lot with the world: she is to be a leaven and, as it were, the soul of human society in its renewal by Christ and transformation into the family of God.'³⁵¹ Missionary endeavor requires patience. It begins with the proclamation of the Gospel to peoples and groups who do not yet believe in Christ,³⁵² continues with the establishment of Christian communities that are 'a sign of God's presence in the world,'³⁵³ and leads to the foundation of local churches.³⁵⁴ It must involve a process of inculturation if the Gospel is to take flesh in each people's culture.³⁵⁵ There will be times of defeat. 'With regard to individuals, groups, and peoples it is only by degrees that [the Church] touches and penetrates them and so receives them into a fullness which is Catholic.'³⁵⁶

855 The Church's mission stimulates efforts towards Christian unity.³⁵⁷ Indeed, 'divisions among Christians prevent the Church from realizing in practice the fullness of catholicity proper to her in those of her sons who, though joined to her by Baptism, are yet separated from full communion with her. Furthermore, the Church herself finds it more difficult to express in actual life her full catholicity in all its aspects.'³⁵⁸

856 The missionary task implies a respectful dialogue with those who do not yet accept the Gospel.359 Believers can profit from this dialogue by learning to appreciate better 'those elements of truth and grace which are found among peoples, and which are, as it were, a secret presence of God.'³⁶⁰ They proclaim the Good News to those who do not know it, in order to consolidate, complete, and raise up the truth and the goodness that God has distributed among men and nations, and to purify them from error and evil 'for the glory of God, the confusion of the demon, and the happiness of man.'³⁶¹

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307 St. Ignatius of Antioch, Ad Smyrn. 8,2:Apostolic Fathers,II/2,311.
308 UR 3; AG 6; Eph 1:22-23.
309 Cf. AG 4.
310 Cf. Mt 28:19.
311 LG 13 ?? 1-2; cf. Jn 11:52.
312 LG 26.
313 Cf. CD 11; CIC, cann. 368-369; CCEO, cann. 171,1; 178; 311,1; 312.
314 LG 23.
315 St. Ignatius Of Antioch, Ad Rom. 1,1:Apostolic Fathers,II/2,192; cf. LG 13.
316 St. Irenaeus, Adv. haeres. 3,3,2:PG 7/1,849; Cf. Vatican Council I:DS 3057.
317 St. Maximus the Confessor, Opuscula theo.:PG 91:137-140.
318 Paul VI, EN 62.
319 LG 23.
320 LG 13.
321 LG 14.
322 LG 15.
323 UR 3.
324 Paul VI, Discourse, December 14, 1975; cf. UR 13-18.
325 LG 16.
326 Cf. NA 4.
327 Roman Missal, Good Friday 13:General Intercessions,VI.
328 Rom 9:4-5.
329 Rom 11:29.
330 LG 16; cf. NA 3.
331 NA 1.
332 LG 16; cf. NA 2; EN 53.
333 LG 16; cf. Rom 1:21, 25.
334 St. Augustine, Serm. 96,7,9:PL 38,588; St. Ambrose, De virg. 18 118:PL 16,297B; cf. already 1 Pet 3:20-21.
335 Cf. Cyprian, Ep. 73.21:PL 3,1169; De unit.:PL 4,509-536.
336 LG 14; cf. Mk 16:16; Jn 3:5.
337 LG 16; cf. DS 3866-3872.
338 AG 7; cf. Heb 11:6; 1 Cor 9:16.
339 AG 1; cf. Mt 16:15.
340 Mt 28:19-20.
341 AG 2.
342 Cf. John Paul II, RMiss 23.
343 2 Cor 5:14; cf. AA 6; RMiss 11.
344 1 Tim 2:4.
345 John Paul II, RMiss 21.
346 AG 5.
347 Tertullian, Apol. 50,13:PL 1,603.
348 GS 43 ? 6.
349 LG 8 ? 3; 15; AG 1 ? 3; cf. RMiss 12-20.
350 LG 8 ? 3.
351 GS 40 ? 2.
352 Cf. RMiss 42 47.
353 AG 15 ? 1.
354 Cf. RMiss 48-49.
355 Cf. RMiss 52-54.
356 AG 6 ? 2.
357 Cf. RMiss 50.
358 UR 4 ? 8.
359 Cf. RMiss 55.
360 AG 9.
361 AG 9.