Dear Trevor:

The Church teaches that salvation is in the Catholic Church alone, but that ..

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.

This is called invincible ignorance. This means that even a non-Christian (such as a Hindu or Buddhist or pagan) can be saved if they are in invincible ignorance of the Gospel of Christ and "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."

Now, they will not be saved through Hinduism, Buddhism, or paganism. Those religions do not save anyone. But, despite the person growing up in those cultures and religions may still find salvation because they seek God sincerely as best as they know how.

Only God can know if they are indeed in invincible ignorance and/or are sincerely seeking Him to do His will.

This same principle of invincible ignorance applies also to non-Catholic Christians. If, through no fault of their own, they are not convinced that the Catholic Church is the only true Church in the fullness of faith, they too may be saved. Their salvation comes from their seeking God with a sincere heart and following His will as they know it through the dictates of their conscience.

In addition, any Protestant who is validly baptized is actually a member of the Catholic Church (imperfectly, of course) whether they know it or not or like it or not, since there is only ONE Baptism into the Body of Christ.

Mere "knowledge" of Christ and His Church does not remove invincible ignorance. I am knowledgeable that calculus exists, but I cannot be held accountable for it if I were to take a calculus test since I really do not "know" calculus.

When I converted I was confronted with the Truth of the Church. There was a moment that I, as a Baptist preacher, had my eyes opened. I was convinced. I truly KNEW the Catholic Church was the true Church. It was at that moment that my invincible ignorance was shed and I became fully culpable for my next decision. Now knowing this, if I were to have decided to remained Baptist my soul would be at risk for hell. Instead, I followed my new found knowledge, I followed my conscience, and converted to the Catholic Church.

Until that time in which the Protestant has a genuine eye-opening experience, when he is truly convinced, he "may" remain in invincible ignorance and thus not be culpable for refusing to be in communion with the Catholic Church. I say, "may remain in invincible ignorance" because we cannot know where the lines are drawn. Only God knows that.

Our duty is to evangelize the non-Christian for while they "may" be saved, the Christian way, and specifically the Catholic way, is the norm and the surest way.

Our duty is to be ready to explain our faith to our separated brethren and to pray for them that someday they will be enlightened by the Truth of the Catholic Church. While they are true believers in Christ and are true Christians by virtue of their valid Baptism, the surest way to heaven is through the Sacraments of the Catholic Church.

I might add that feigned or deliberate ignorance actually increases one's culpability, not decreases it.

As for mortal sin, the Protestant may have his sins forgiven according to the way in which his denomination teaches. All denominations teach forgiveness of sin. All teach that we must ask God for forgiveness. God will grant forgiveness to whomever sincerely repents and asks Him to forgive them (1 John 1:9).

The Sacrament of Confess is a surer way for forgiveness and more complete, but God is not limited by His Sacraments.

As for abortion, contraception, and other sins that some denominations may not consider sins, no they will not be completely off the hook.

The Church teaches about moral conscience and how we are obligated to follow our conscience. At the same time we are obligated to "inform" our conscience to the Truth. While sometimes our culpability may be lessened because of an ill-formed conscience the sin is still a sin.

Also, the basic knowledge of right and wrong is written on the hearts of all human beings and thus no matter what the culture or religion we live in we are without excuse on those basics.

The law of moral conscience applies to all human beings no matter the culture or religion.

The teaching of the Church on moral conscience follows:

MORAL CONSCIENCE

1776 "Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, sounds in his heart at the right moment. . . . For man has in his heart a law inscribed by God. . . . His conscience is man's most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths."

I. THE JUDGMENT OF CONSCIENCE

1777 Moral conscience, present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law:

Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise. . . . [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives. Conscience is the aboriginal Vicar of Christ.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection:

Return to your conscience, question it. . . . Turn inward, brethren, and in everything you do, see God as your witness.

1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. The truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. The verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God:

We shall . . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything.

1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions. "He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters."

II. THE FORMATION OF CONSCIENCE

1783 Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. The education of conscience is indispensable for human beings who are subjected to negative influences and tempted by sin to prefer their own judgment and to reject authoritative teachings.

1784 The education of the conscience is a lifelong task. From the earliest years, it awakens the child to the knowledge and practice of the interior law recognized by conscience. Prudent education teaches virtue; it prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults. The education of the conscience guarantees freedom and engenders peace of heart.

1785 In the formation of conscience the Word of God is the light for our path, we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord's Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church.

III. TO CHOOSE IN ACCORD WITH CONSCIENCE

1786 Faced with a moral choice, conscience can make either a right judgment in accordance with reason and the divine law or, on the contrary, an erroneous judgment that departs from them.

1787 Man is sometimes confronted by situations that make moral judgments less assured and decision difficult. But he must always seriously seek what is right and good and discern the will of God expressed in divine law.

1788 To this purpose, man strives to interpret the data of experience and the signs of the times assisted by the virtue of prudence, by the advice of competent people, and by the help of the Holy Spirit and his gifts.

1789 Some rules apply in every case:

- One may never do evil so that good may result from it;

- the Golden Rule: "Whatever you wish that men would do to you, do so to them."

- charity always proceeds by way of respect for one's neighbor and his conscience: "Thus sinning against your brethren and wounding their conscience . . . you sin against Christ." Therefore "it is right not to . . . do anything that makes your brother stumble."

IV. ERRONEOUS JUDGMENT

1790 A human being must always obey the certain judgment of his conscience. If he were deliberately to act against it, he would condemn himself. Yet it can happen that moral conscience remains in ignorance and makes erroneous judgments about acts to be performed or already committed.

1791 This ignorance can often be imputed to personal responsibility. This is the case when a man "takes little trouble to find out what is true and good, or when conscience is by degrees almost blinded through the habit of committing sin." In such cases, the person is culpable for the evil he commits.

1792 Ignorance of Christ and his Gospel, bad example given by others, enslavement to one's passions, assertion of a mistaken notion of autonomy of conscience, rejection of the Church's authority and her teaching, lack of conversion and of charity: these can be at the source of errors of judgment in moral conduct.

1793 If - on the contrary - the ignorance is invincible, or the moral subject is not responsible for his erroneous judgment, the evil committed by the person cannot be imputed to him. It remains no less an evil, a privation, a disorder. One must therefore work to correct the errors of moral conscience.

1794 A good and pure conscience is enlightened by true faith, for charity proceeds at the same time "from a pure heart and a good conscience and sincere faith."

The more a correct conscience prevails, the more do persons and groups turn aside from blind choice and try to be guided by objective standards of moral conduct.

God Bless,
Bro. Ignatius Mary