DECLARATION ON THE RELATION OF THE CHURCH TO NON-CHRISTIAN RELIGIONS

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html

here are just a few excerpts ;

 Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims, and ever must proclaim Christ "the way, the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself.(4)

The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men.
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3. The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth,(5) who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.

Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.

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5. We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God. Man's relation to God the Father and his relation to men his brothers are so linked together that Scripture says: "He who does not love does not know God" (1 John 4:8).

No foundation therefore remains for any theory or practice that leads to discrimination between man and man or people and people, so far as their human dignity and the rights flowing from it are concerned.

The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, color, condition of life, or religion. On the contrary, following in the footsteps of the holy Apostles Peter and Paul, this sacred synod ardently implores the Christian faithful to "maintain good fellowship among the nations" (1 Peter 2:12), and, if possible, to live for their part in peace with all men,(14) so that they may truly be sons of the Father who is in heaven.(15)
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from here comment 62 http://www.calledtocommunion.com/2011/10/vandrunen-on-catholic-inclusivity-and-change/

[responding to this first statement]

What’s so important about the 19th century? It was when Piux IX starting preaching “invincible ignorance” may allow non-Catholics to get to heaven. To me, it just sounds like the RCC was adapting to the times. Unless you can show me this train of thought existed before.

Augustine:

“God is not unjust, so as to deprive the just of the reward of justice, if the
sacrament of the divinity and humanity of Christ was not announced to
them.””Contra Iulianum,” 4. 3. 25. PL 44. 750.

St. Gregory of Nazianzus, said:

“He was ours even before he was of our fold. His way of living made him
such. For just as many of ours are not with us, whose life makes them
other from our body (the Church), so many of those outside belong to us,
who by their way of life anticipate the faith, and need (only) the name,
having the reality (ergon).”Oration 18.” 6. PG 35. 992; and “Oration 8.”
20. PG 35. 812. Cf. Luneau, “art. cit.,” 831-32.

Origen, Hegemonius, St. John Chrysostom, St. Cyril of Alexandria, Theodoret, and Primasius wrote about that the Logos was present since creation who wrote the law on hearts and even pagans who respond to Logos, even though they were neither a member of the Catholic Church nor aware that this interior Logos was God, or the Spirit of God or the Spirit of Christ, nevertheless, they can be saved. Justin said that all who follow the Logos (Spirit of God, Spirit of Christ) were (before Christ’s incarnation) and are Christians.

Cornelius the God-fearer did not know Christ yet God was pleased with his almsgiving. Before he was baptized and became incorporated into the Catholic Church, if he had died, do you think God would not have saved him? People damn themselves. It would be unjust for God to damn Cornelius even though he never knew Christ or joined the Church or was baptized. Such situations are referred to in the Catholic Church as the baptism of desire and the person would be saved. Another example of this is the thief on the cross. And the Holy Innocents, those babies two and under who were killed by Herod, are martyrs. This would be an example of baptism of blood.

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