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Actually there is no passage which contains this explicit statement in the entire Breviculus collationis at all. Later in the De ecclesia militante, in the ninth chapter to be exact, St. Robert indicates the text to which he had reference. It is the paragraph in which St. Augustine speaks of the homo interior and the homo exterior, using an expression employed by Saint Paul himself [The expression "interiorem hominem" occurs in Rom. 7:22; and in Eph. 3:16. The term "homo exterior" is not found in the Vulgate.] In this ninth chapter, St. Robert speaks of good Catholics as quasi anima ecclesiae and of bad ones as quasi corpus.  Fenton

Quote from: Lover of Truth

Quote

Actually there is no passage which contains this explicit statement in the entire Breviculus collationis at all. Later in the De ecclesia militante, in the ninth chapter to be exact, St. Robert indicates the text to which he had reference. It is the paragraph in which St. Augustine speaks of the homo interior and the homo exterior, using an expression employed by Saint Paul himself [The expression "interiorem hominem" occurs in Rom. 7:22; and in Eph. 3:16. The term "homo exterior" is not found in the Vulgate.] In this ninth chapter, St. Robert speaks of good Catholics as quasi anima ecclesiae and of bad ones as quasi corpus.  Fenton

Is there any error in the quote above?

Don't ignore the last error, concentrate on the last error that was pointed out to you before you move onto the next error.

How do you expect to ever accept the truth when you simply ignore correction I wonder?

It is perfectly obvious, then, that St. Robert never took the terms "body" and "soul" of the Church as seriously as does Fr. Journet. In the same volume, the Saint designates the Church itself, the factors which earlier Catholic controversialists had called the outward or bodily bond of union within the Church, and bad Catholics, as a "body." He uses the term "soul" to indicate both the inward bond of union within the Church and good Catholics themselves. He obviously never intended to have the terms employed strictly, according to all exigencies of the hylemorphic theory. In his mind, the Church was certainly not an entity made up of this "body" animated and actuated by what he designated in his famous second chapter as the "soul." Fenton

Here is the last error you need to address and admit to before moving onto your next error.

Quote from: Stubborn

Quote from: Lover of Truth

Non-members attached to the Ark through the inner bonds of unity, primarily sanctifying grace, are taken safely to shore by the Ark to which they are attached and within by desire.  All the Fathers, Doctors, Saints and Popes who taught that non-members of the Church can be saved apart from water baptism were fully aware that one needs to be cleansed of Original Sin in order to obtain Eternal Life.

Trent's catechism did not teach such a heresy LoT.

For the Eucharist is the end of all the Sacraments, and the symbol of unity and brotherhood in the Church, outside which none can attain grace.

Nor did Pope Boniface VIII, Unam Sanctam teach such heresy that sanctifying grace can be had by those outside of the Church - certainly not by some "inner bonds of unity" - whatever that is: “With Faith urging us we are forced to believe and to hold the one, holy, Catholic Church and that, apostolic, and we firmly believe and simply confess this Church outside of which there is no salvation nor remission of sin...."

Yours, Fenton's and +Cushing's  heresy that there is sanctifying grace and  salvation without the sacraments outside the Church is best suited for your Novus Ordo forum wherever that may be - - it would fit right in.