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Between this and the Dimond's book you have everything covered. It's interesting though: Page 140 and on it EXPLICITLY says multiple times that the understanding of the dogma changed with VII. This book also, interestingly, makes the explicit distinction that many present at V1 at made the same distinctions about the "voto" text in Trent that EENSers on this forum are making. I'm straight going to reference this book a lot when arguing EENS on this forum as even the modernists admit our understanding is correct. Anyone on the fence about not buying this book should just buy, great reference. Worth noting the money isn't going to the Conciliar Hierarchy, the publisher is Wipf and Stock instead, which prints rare and out of print books. This book is written by a complete modernist but it's actually fantastic.

Sounds like a good supplement, have a link where I could buy it? In terms of the VII sect I think the honesty of this book is helpful, most Modernists are not honest about their agenda like this. LoT and most sedes (some are fully redpilled but many have explicitly VII ecclesiological views) on this forum would benefit most from this book in my opinion. They are 100% onboard with all of clear steps of "development" in the dogma but are probably entirely ignorant that the EENS battle has been going on for 300+ years and how the discovery of the New World injected poison into theology.

This is one of those topics where the "ghetto" destroys the visibility of this issue and people who wouldn't normally be interested in EENS might be in this case due to who wrote it. It's painful because the evidence is out in the open. We're able to discuss and piece together minor truths of our reality (9/11, stolen elections, the Great Reset etc) but when all of the evidence is served on our platter about an essential article of Faith it has to be silenced in this subforum. I'd say outside of SBC types and EENSers on this forum most people don't even know this book exists.

In the light of the very strong biblical witness we have surveyed very briefly above, it is not at all surprising that for no less than one and a half millennia after Christ, no Catholic theologian ever suggested that anyone in New Testament times, anywhere on earth, could still receive justification and sanctifying grace in this life, much less attain eternal salvation in the next life, by means of a merely ‘implicit faith’ in Christ. Fr. Sullivan, who is anxious to demonstrate the continuing, perennial reality and salvific value of such a ‘faith’, has combed the writings of the early Fathers, but draws a complete blank in this respect.