On the contrary, a man has only an implicit desire when he wants a thing but does not realize definitely what it is that he desires. The word "implicit" has the sense of something "folded in". When a man desires an objective which cannot be obtained without the attainment of something else, and does not have any clear and distinct awareness of this other thing, he is said to have an implicit desire of this latter. Fenton

(11) In this paragraph the Holy Office docuмent cites the passage in the encyclical Mystici Corporis dealing with membership in the Church, the genuine supernatural kingdom of God of the New Testament. In this context it is interesting to note that the text of the Mystici Corporis does not imply that there is some other sort of real though incomplete membership possessed by persons who do not have the qualifications mentioned here. The encyclical is teaching about those who actually (reapse) are to be counted as members of the Church. It insists that only these people who have the qualifications mentioned are to be enumerated reapse as members. All others, then, simply are not members. Fenton

(13) The Suprema haec sacra shows that the text of the Mystici Corporis, particularly those sections of the encyclical mentioned in the Holy Office letter, reproves two mutually opposed errors. The first error condemned in the Mystici Corporis is that according to which a man who has merely an implicit desire of entering the Catholic Church is in a situation in which it is impossible for him to attain to his eternal salvation. The second error proscribed is that which holds that men can be saved equally in every religion. Those who taught either error after the publication of Mystici Corporis were guilty of ignoring or defying the authority of the Sovereign Pontiff, teaching in his ordinary doctrinal activity or magisterium. Fenton

The expression "perfect charity," here in the context of the Suprema haec sacra, means a genuine and supernatural love of friendship for God based on the awareness of divine faith. It is, in other words, a love of God known as He has told us about Himself in the content of divine public revelation. In the love of charity, as distinct from the merely natural love of God which definitely does not suffice for the attainment of eternal salvation, there is a love of friendship for God known, at least in a confused way, in the Trinity of His Persons. Fenton

The Holy Office letter also teaches that "no implicit intention can produce its effect [of eternal salvation] unless the man has supernatural faith." Here it is imperative to remember that the docuмent speaks of that faith which is defined by the Vatican Council as "the supernatural virtue by which, with the impulse and aid of God's grace, we believe the things He has revealed to be true, not because of their intrinsic truth, seen in the natural light of reason, but because of the authority of God Himself revealing, Who can neither be deceived nor deceive." This is the faith which the same Vatican Council described as "the beginning of human salvation". Fenton

When the desire is merely implicit, then a man's faith in the divinely revealed truths about the Church is likewise implicit. The point made here by the Holy Office letter is precisely that there must be some definite and explicit content to any act of genuine supernatural faith. If a man is to be saved, he must accept as true, on the authority of God revealing, the teaching which God has communicated to the world as His public and supernatural message. Fenton

(3) The dogma must be understood and explained as the Church's magisterium understands and explains it. Fenton on EENS

(6) The Church is a general and necessary means for salvation, not by reason of any intrinsic necessity, but only by God's Own institution, that is, because God in His merciful wisdom has established it as such. Fenton on EENS