From the Apostolic Exhortation Catechesi Tradendae (link here)
section 4, sub-section 32, paragraph 4:

"In this context, it is extremely important to give a correct and fair presentation of the other Churches and ecclesial communities that the Spirit of Christ does not refrain from using as means of salvation; moreover, some, even very many, of the outstanding elements and endowments which together go to build up and give life to the Church herself, can exist outside the visible boundaries of the Catholic Church."(bolding mine)

Marsha

It's difficult to see how statements like that, so clearly heretical, could come from the mouth of a pope. JPII was intelligent and informed, and was aware of the objections of many Catholics to his teachings, so there is no doubt in my mind that he was willfully and knowingly in error.

Some legitimate Pope or Council in the future will need to declare him to have been a sham and a fraud, but unfortunately I don't think we have the authority to declare it, obvious though it may seem.

That section cites to this VCII section...

http://www.vatican.va/archive/hist_councils/ii_vatican_council/docuмents/vat-ii_decree_19641121_unitatis-redintegratio_en.html

3. Even in the beginnings of this one and only Church of God there arose certain rifts,(19) which the Apostle strongly condemned.(20) But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church - whether in doctrine and sometimes in discipline, or concerning the structure of the Church - do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecuмenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body,(21) and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22)

Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.

The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.

It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.

Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life - that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation," that they can benefit fully from the means of salvation. We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.

Santo Subito,

From what you've posted, it looks like JP II believed that other religions had the means of salvation - is that what he was trying to say?

I'm not intending to answer for someone else, but I will note that this is exactly what John Paul 2 taught.  It "looks like" it because it is precisely what it is.

There is no salvation outside of the Catholic Church!

Is Santo Subito "defending the conciliar viewpoint" or is he merely reporting it?

I thought he was simply identifying what John Paul 2 was saying and explaining those beliefs in answer to Capt McQuigg's question.  

Santo, are you defending John Paul 2's heresy or merely explaining it?