14. This holy Council first of all turns its attention to the Catholic faithful. Basing itself on scripture and tradition, it teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is 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 (cf. Mk. 16:16; Jn. 3:5), 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.

Fully incorporated into 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."[12] All children of the Church should nevertheless remember that their exalted condition results, not from their own merits, but from the grace of Christ. If they fail to respond in thought, word and deed to that grace, not only shall they not be saved, but they shall be the more severely judged.[13]

Catechumens who, moved by the Holy Spirit, desire with an explicit intention to be incorporated into the Church, are by that very intention joined to her. With love and solicitude mother Church already embraces them as her own.

15. The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but who do not however profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter.[14] For there are many who hold sacred scripture in honor as a rule of faith and of life, who have a sincere religious zeal, who lovingly believe in God the Father Almighty and in Christ, the Son of God and the Saviour,[15] who are sealed by baptism which unites them to Christ, and who indeed recognize and receive other sacraments in their own Churches or ecclesiastical communities. Many of them possess the episcopate, celebrate the holy Eucharist and cultivate devotion of the Virgin Mother of God.[16] There is furthermore a sharing in prayer and spiritual benefits; these Christians are indeed in some real way joined to us in the Holy Spirit for, by his gifts and graces, his sanctifying power is also active in them and he has strengthened some of them even to the shedding of their blood. And so the Spirit stirs up desires and actions in all of Christ's disciples in order that all may be peaceably united, as Christ ordained, in one flock under one shepherd.[17] Mother Church never ceases to pray, hope and work that this may be achieved, and she exhorts her children to purification and renewal so that the sign of Christ may shine more brightly over the face of the Church.

16. Finally, those who have not yet received the Gospel are related to the People of God in various ways.[18] There is, first, that people to which the covenants and promises were made, and from which Christ was born according to the flesh (cf. Rom. 9:4-5): in view of the divine choice, they are a people most dear for the sake of the fathers, for the gifts of God are without repentance (cf. Rom. 11:29-29). But the plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Moslems: 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. Nor is God remote from those who in shadows and images seek the unknown God, since he gives to all men life and breath and all things (cf. Acts 17:25-28), and since the Savior wills all men to be saved (cf. 1 Tim. 2:4). 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 many achieve eternal salvation.[19] Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life. Whatever good or truth is found amongst them is considered by the Church to be a preparation for the Gospel[20] and given by him who enlightens all men that they may at length have life. But very often, deceived by the Evil One, men have become vain in their reasonings, have exchanged the truth of God for a lie and served the world rather than the Creator (cf. Rom. 1:21 and 25). Or else, living and dying in this world without God, they are exposed to ultimate despair. Hence to procure the glory of God and the salvation of all these, the Church, mindful of the Lord's command, "preach the Gospel to every creature" (Mk. 16:16) takes zealous care to foster the missions.

12. Cfr. Pius IX, Bulla Ineffabilis, 8 dec. 1854: Acta Pii IX, 1, I, p. 616; Denz. 1641 (2803).

13. Cfr. Pius XII, Const. Apost. Munificentissimus, 1 nov. 1950: AAS 42 (1950); Denz. 2333 (3903). Cfr. S. Io. Damascenus, Enc. in dorm. Dei genitricis, Hom. 2 et 3: PG 96, 721-761, speciatim col. 728 B. - S. Germanus Constantinop., In S. Dei gen. dorm. Serm. 1: PG 98 (6), 340-348; Serm. 3: col. 361. - S. Modestus Hier., In dorm. SS. Deiparae: PG 86 (2), 3277-3312.

14. Cfr. Pius XII, Litt. Encycl. Ad coeli Reginam, 11 oct. 1954: AAS 46 (1954), PP. 633-636; Denz. 3913. SS. Cfr. S. Andreas Cret., Hom. 3 in dorm. SS. Deiparae: PG 97, 1089-1109. - S. Io. Damascenus, De fide orth., IV, 14: PG 94, 1153-1161.

15. Cfr. Kleutgen, textus reformatus De mysterio Verbi incarnati, cap. IV: Mansi 53, 290. Cfr. S. Andreas Cret., In nat. Mariae, sermo 4: PG 97, 865 A. - S. Germanus Constantinop., In annunt. Deiparae: PG 98, 321 BC. In dorm. Deiparae, III: col. 361 D.S. Io. Damascenus, In dorm. B. V. Mariae, Hom. 1, 8: PG 96, 712 BC - 713 A.

16. Cfr. Leo XIII, Litt. Encycl. Adiutricem populi, 5 sept. 1895: ASS 15 (1895-96), P. 303. - S. PiUS X, Litt. Encycl. Ad diem illum, 2 febr. 1904: Acta, I, p. 154; Denz. 1978 a (3370). - Pius XI, Litt. Encycl. Miserentissimus, 8 maii 1928: AAS 20 (1928) P. 178. Pius XII, Nuntius Radioph., 13 maii 1946: AAS 38 (1946) P. 266.

17. S. Ambrosius, Epist. 63: PL 16, 1218.

18. S. Ambrosius, Expos. Lc. II, 7: PL 15, 1555.

19. Cfr. Ps.-Petrus Dam., Serm. 63: PL 144, 861 AB. - Godefridus a S. Victore. In nat. B. M., Ms. Paris, Mazarine, 1002, fol. 109 r. - Gerhohus Reich., De gloria et honore Filii hominis, 10: PL 194,1105AB.

20. S. Ambrosius, l. c. et Expos. Lc. X, 24-25: PL 15, 1810. - S. Augustinus, In lo. Tr. 13, 12: PL 35, 1499. Cfr. Serm. 191, 2, 3: PL 38, 1010; etc. Cfr. etiam Ven. Beda, In Lc. Expos. I, cap. 2: PL 92, 330. - Isaac de Stella, Serm. 51: PL 194, 1863 A.