(Florida: Sapientia Press, 2007) for a very good discussion of the magisterium and the complex question of establishing the different levels of authority within the magisterium. For Paul Knitter’s readings differing from my own see his No Other Name? A Critical Study of Christian Attitudes to Other Religions (London: SCM Press, 1985) and Jesus and the Other Names (Maryknoll: Orbis, 1996).
5 I have argued this case in ‘Revelation, Scripture and Tradition: Some Comments on John Webster’s Conception of “Holy Scripture”’, International Journal of Systematic Theology 6:4 (2004), pp. 337–50.
6 See Paul Williams, The Unexpected Way: On Converting from Buddhism to Catholicism (London: Continuum, 2002).
7 For good overall studies in this area see Louis Capéran, Le Salut des Infidèles (Paris: Louis Beauchesne, 1912); and in English the best work is Francis A. Sullivan, Salvation Outside the Church? Tracing the History of the Catholic Response (London: Geoffrey Chapman, 1992), and Jacques Dupuis, Toward a Christian Theology of Religious Pluralism (Maryknoll: Orbis, 1997).
8 See William T. Cavanaugh, Theopolitical Imagination (Edinburgh: T&T Clark, 2002); and my Christianity and World Religions: Disputed Questions in the Theology of Religions (Oxford: Blackwell, 2009), pp. 74–102.
9 This trajectory is thoughtfully discussed and contextualized in Tracey Rowland, Culture and the Thomist Tradition: After Vatican II (London: Routledge, 2003).
10 For commentaries on the Council see Giuseppe Alberigo (ed.), History of Vatican II, 5 vols (Maryknoll: Orbis, 1995, 1997, 2000, 2003, 2006); and Herbert Vorgrimler (ed.), Commentary on the Documents of Vatican II, 5 vols (New York: Crossroad, 1967, 1968, 1968, 1969, 1969). For the best single-volume commentary see Matthew L. Lamb and Matthew Levering (eds), Vatican II: Renewal within Tradition (Oxford: Oxford University Press, 2008).
11 Dupuis, Toward, pp. 29–52 presents a very rich Catholic synopsis of biblical materials employed within the Catholic tradition on this matter, as does Gerald O’Collins, God’s Other Peoples: Salvation for All (Oxford: Oxford University Press, 2008). While their coverage is excellent, I would disagree with both in their exegesis of various texts and their exclusion of other texts to provide a balanced picture. I have found Ida Glaser’s work very helpful: The Bible and Other Faiths: What Does the Lord Require of Us? (Leicester: InterVarsity Press, 2005).
12 1994, p. 388 (http://www.vatican.va/archive/catechism/ccc_toc.htm).
13 When an * is used within a bracket within a quotation, this signifies a note in the original cited text which I have omitted.
14 See for example Karl Joseph Becker, ‘An Examination of Subsistit in: A Profound Theological Perspective’, L’Osservatore Romano, Weekly EnglishEdition, 14 December 2005, p. 11; and Francis Sullivan’s response: ‘Quaestio disputata: a response to Karl Becker, S.J., on the meaning of subsistit in’, Theological Studies 67 (2006), pp. 395–409.
15 The Latin texts are taken from Austin Flannery (ed.), Vatican Council II: The Conciliar and Post Conciliar Documents (Dublin: Dominican Publications, 1975); and all English translations are taken from the Vatican website – see note 1 above.
16 Letter: The True Sense of the Catholic Doctrine that there is no Salvation outside the Church – which can be accessed in English translation on: http://www.romancatholicism.org/feeney-condemnations.htm#a2 along with other key texts related to this matter.
17 In The Meeting of Religions and the Trinity (Maryknoll: Orbis, 2000), pp. 99–142 and in Christianity and World Religions: Disputed Questions in the Theology of Religions (Chichester: Wiley-Blackwell, 2009), pp. 161–211, Ihave explicated these two claims.
18 From the latin ordo, to order.
19 I have used the version of the Summa to be found at New Advent: http://www.newadvent.org/summa/index.html.
20 This is contrary to Dupuis’s exegesis of the term in Toward, pp. 348–9, where he concludes that non-Christians can be saved solely in relation to Christ and not in relation to the Church. Dupuis’s conclusion was also called into question by the Congregation of the Doctrine of the Faith, Notification on the book Toward a Christian Theology of Religious Pluralism (Orbis Books: Maryknoll, New York 1997) by Father Jacques Dupuis, S.J., 2001: http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20010124_dupuis_en.html. I cite this not to minimize Dupuis’s contribution to this debate, but simply to indicate inappropriate avenues for further exploration.
21 See Christianity and World Religions, pp. 161–211.
22 Christianity and World Religions, pp. 161–211.
23 Dominum et Vivificantem, 1986, 53; drawing on Vatican II: the Decree on the Church’s Missionary Activity (Ad Gentes, 1965, – subsequently AG), 4, 11.
24 See my forthcoming ‘The Spirit in the World Religions’, Journal of Louvain Studies 34 (2010).
25 The Redeemer of Man (Redemptor Hominis, 1979), 6, 11; drawing on Vatican II: AG 11; LG 17.
26 Redemptor Hominis, 6; drawing on the Pastoral Constitution on the Church in the Modern World (Gaudium et Spes, 1965), 92: ‘Our thoughts go out to all who acknowledge God and who preserve precious religious and human elements in their traditions; it is our hope that frank dialogue will spur us all on to receive the impulses of the Spirit with fidelity and act upon them with alacrity.’
27 Redemptoris Missio, 1991, 29; drawing on AG 11.
28 See Amos Yong, Beyond the Impasse. Toward a Pneumatological Theology of Religions (Grand Rapids, MI.: Baker Academic, 2003), although Yong becomes guilty of just the weakness he sees in Spirit approaches that bypass Christ.
