Well, apparently the majority of the believers within them don't agree then. But then, honestly, how do you know that the churches these majority of Christians go to actually teach the opposite of what the majority of their parishioners believe? It seems a little odd, why they would keep going to them if they fundamentally disagreed with them. Don't you think?
In this case I do not think in terms of vague nebulous personal opinions. I go by the documented doctrine and dogma as written and taught by the churches.
Swing and a miss. Strike 2.
This PR sound bite does not reflect the doctrine and dogma of the Roman Church as cited.
Strike 3 you're OUT!
From:
Extra Ecclesiam nulla salus - Wikipedia
The
Latin phrase
extra Ecclesiam nulla salus means "outside the Church there is no salvation".
[1][2] The 1992
Catechism of the Catholic Church explained this as "all salvation comes from
Christ the Head through the Church which is his Body."
[3]
Another quick Google search to confirm or deny your idea as truth. It seems to me that the Pope of Rome seems to be under the impression that other religions indeed lead people to God. I'm sure I'd could find other references, but I'll let you search for yourself.
I cite primary sources, not second hand sources and 'opinion polls.
From:
Extra Ecclesiam nulla salus - Wikipedia
The
Latin phrase
extra Ecclesiam nulla salus means "outside the Church there is no salvation".
[1][2] The 1992
Catechism of the Catholic Church explained this as "all salvation comes from
Christ the Head through the Church which is his Body."
[3]
This expression comes from the writings of
Saint Cyprian of Carthage, a bishop of the
3rd century. The axiom is often used as shorthand for the
doctrine that the Church is necessary for
salvation. It is a
dogma in the
Catholic Church and the
Eastern Orthodox churches in reference to their own communions. It is also held by many historic Protestant Churches. However, Protestants, Catholics and the Orthodox each have a unique
ecclesiological understanding of what constitutes the Church. The theological basis for this doctrine is founded on the beliefs that (1)
Jesus Christ personally established
the one Church; and (2) the Church serves as the means by which the
graces won by Christ are communicated to believers.
Kallistos Ware, a Greek Orthodox bishop, has expressed this doctrine as follows:
"Extra Ecclesiam nulla salus. All the categorical strength and point of this aphorism lies in its
tautology. Outside the Church there is no salvation, because salvation is the Church" (G. Florovsky, "Sobornost: the Catholicity of the Church", in
The Church of God, p. 53). Does it therefore follow that anyone who is not visibly within the Church is necessarily damned? Of course not; still less does it follow that everyone who is visibly within the Church is necessarily saved. As Augustine wisely remarked: "How many sheep there are without, how many wolves within!" (Homilies on John, 45, 12) While there is no division between a "visible" and an "invisible Church", yet there may be members of the Church who are not visibly such, but whose membership is known to God alone. If anyone is saved, he must in some sense be a member of the Church; in what sense, we cannot always say.
Church's are made of individual opinions. Religious beliefs evolve all on their own, without the need for a special prophet for the age to reveal the truth. It happens on its own.
Again . . . individual opinions do not reflect what the doctrine and dogma of what churches teach.