Author Topic: Miraculous Baptisms (Read 143320 times)

WorldsAway · « **Reply #20 on:** November 20, 2025, 10:25:56 AM »

Quote from: Tarmac Turkey on November 20, 2025, 09:58:50 AM

If the Baptism of Desire and Blood isn't Church teaching then why was Fr Feeney excommunicated in 1953? Why did he not obey the summons to Rome to explain his position?

Fr. Feeney was "excommunicated" for disobedience, not for what he was teaching. He did not "obey" his summons because it was not in accord with canon law.

If BOD is Church teaching it should be easy for you to find one (1) Council teaching it or one (1) Pope teaching it to the universal Church

Define the matter and form of BOD, or find where the Church has defined them..because the Church teaches that the Sacraments (at least one, Baptism) are necessary for salvation, that the sacraments consist of matter, form, and intention, and the Church also teaches that the matter of the Sacrament of Baptism is true and natural water, without which the sacrament is not effected.

Quote

Canon 737
§ 1. Baptism, the gateway and foundation of the Sacraments, ACTUALLY or at least in DESIRE is
necessary for all for salvation and is not validly conferred except by washing with true and natural
water along with the prescribed formula of words.
So without Baptism there can be no salvation, we agree on that. But the Church also provides the means to salvation as shown in Canon Law.

Canon law is not infallible and is certainly not intended to teach the Faith, it is for the governance of the Church

Read Pope St. Leo the Great's dogmatic letter that I posted. Justification is inseparable from the waters of baptism (the Sacrament)

JeanBaptistedeCouetus · « **Reply #21 on:** November 20, 2025, 10:34:38 AM »

Quote from: WorldsAway on November 20, 2025, 10:25:56 AM

Fr. Feeney was "excommunicated" for disobedience, not for what he was teaching. He did not "obey" his summons because it was not in accord with canon law.

If BOD is Church teaching it should be easy for you to find one (1) Council teaching it or one (1) Pope teaching it to the universal Church

Define the matter and form of BOD, or find where the Church has defined them..because the Church teaches that the Sacraments (at least one, Baptism) are necessary for salvation, that the sacraments consist of matter, form, and intention, and the Church also teaches that the matter of the Sacrament of Baptism is true and natural water, without which the sacrament is not effected.
Canon law is not infallible and is certainly not intended to teach the Faith, it is for the governance of the Church

Read Pope St. Leo the Great's dogmatic letter that I posted. Justification is inseparable from the waters of baptism (the Sacrament)

August 8, 1949
Protocol Number 122/49.
Your Excellency:
This Supreme Sacred Congregation has followed very
attentively the rise and the course of the grave
controversy stirred up by certain associates of “St.
Benedict Center” and “Boston College” in regard to the
interpretation of that axiom: “Outside Church there is no
salvation.”
After having examined all the docuмents that are
necessary or useful in this matter, among them
information from your Chancery, as well as appeals and
reports in which the associates of “St. Benedict Center”
explain their Opinions and complaints and also many
other docuмents pertinent to the controversy, officially
collected, same Sacred Congregation is convinced that the
unfortunate controversy arose from, the fact that the
axiom: “outside the Church there is no salvation,” was
not correctly understood and weighed, and that the same
controversy was rendered more bitter by serious
disturbance of discipline arising from the fact that some
of the associates of the institutions mentioned above
refused reverence and obedience to legitimate authorities.
Accordingly, the Most Eminent and Most Reverend
Cardinals of this Supreme Congregation, in a plenary
session, held on Wednesday, July 27, 1949, decreed, and
the August Pontiff in an audience on the following
Thursday, July 28, 1949, deigned to give his approval, that
the following explanations pertinent to the doctrine, and
also that invitations and exhortations relevant to
discipline be given:
We are bound by divine and Catholic faith to believe
all those things which are contained in the word of God,
whether it be Scripture or Tradition, and are propose by
the Church to be believed as divinely revealed, not only
through solemn judgment but also through the ordinary
and universal teaching office (Denzinger, n. 1792). Now,
among those things which the Church has always
preached and will never cease to preach is contained also
that infallible statement by which we are taught that there
is no salvation outside the Church.
However, this dogma must be understood in that
sense in which the Church herself understands it. For, it
was not to private judgments that Our Savior gave for
explanation those things that are contained in the deposit
of faith, but to the teaching authority' of the Church.
Now, in the first place, the Church teaches that in
this matter there is question of a most strict command of
Jesus Christ. For He explicitly enjoined on His apostles to
teach all nations to observe all things whatsoever He
Himself had commanded (Matt., 28:19-20).
Now, among the commandments of Christ, that one
holds not the least place, by we are commanded to be
incorporated by Baptism into the Mystical Body of
Christ, which is the Church, and to remain united to
Christ and to His Vicar, through whom He Himself in a visible manner governs the Church on earth.

Therefore, no one will be saved who, knowing the

Church to have been divinely established by Christ,

nevertheless refuses to submit to the Church or

withholds obedience from the Roman Pontiff, the Vicar

of Christ on earth. Not only did the Savior command that

all nations should enter the Church, but also decreed the

Church to be a means of salvation, without which no one

can enter the kingdom of eternal glory.

In His infinite mercy God has willed that the effects,

necessary for one to be saved, of those helps to salvation

which are directed toward man's final end, not by

intrinsic necessity, but only by divine institution, can also

be obtained in certain circuмstances when those helps are

used only in desire and longing. This we see clearly stated

in the Sacred Council of Trent, both in reference to the

Sacrament of Regeneration and in reference to the

Sacrament of Penance.

The same in its own degree must be asserted of the

Church, in as far as she is the general help to salvation.

Therefore, that one may obtain eternal salvation, it is not

always required that he be incorporated into the Church

actually as a member, but it necessary that at least he be

united to her by desire and longing.

However, this desire need not always be explicit, as it

is in catechumens; but when person is involved in

invincible ignorance, God accepts also an implicit desire,

so called because it is included in that good disposition of

soul whereby a person wishes will to be conformed to the

will of God.

These things are clearly taught in that dogmatic letter

which was issued by the Sovereign Pontiff, Pope Pius

XII, on June 29, 1943, “On the Mystical Body of Jesus

Christ” (AAS, Vol. 35, an. 1943, p. 193ff.). For in this

letter the Sovereign Pontiff clearly distinguishes between

those who are actually incorporated into the Church as

members, and those who are united to the Church only

by desire.

Discussing the members of which the Mystical Body

is composed here on earth, same August Pontiff says:

“Actually only those are to be included as members e

Church who have been baptized and profess the true

faith, and who have not been so unfortunate as to

separate themselves from the unity of the Body, or been

excluded by legitimate authority for grave faults

committed.”

Toward the end of this same Encyclical Letter, when

most affectionately inviting unity those who do not

belong to the body of the Catholic Church, he mentions

who “are related to the Mystical Body of the Redeemer

by a certain unconscious yearning and desire,” and these

he by no means excludes from eternal salvation, but the

other hand states that they are in a condition “in which

they cannot be sure their salvation” since “they still

remain deprived of those many heavenly gifts and helps
which can only be enjoyed in the Catholic Church” AAS loc. cit., 243).

With these wise words he reproves both those who

exclude from eternal salvation united to the Church only

by implicit desire, and those who falsely assert that men

be saved equally well in every religion (cf. Pope Pius IX,

Allocution Singulari quadam, in Denzinger, nn. 1641, ff.

also Pope Pius IX in the Encyclical Letter Quanto

conficiamur moerore in Denzinger, n. 1677).

But it must not be thought that any kind of desire of

entering the Church suffices that one may be saved. It is

necessary that the desire by which one is related to the

Church be animated by perfect charity. Nor can an

implicit desire produce its effect, unless a person has

supernatural faith: “For he who comes to God must

believe that God exists and is a rewarder of those who

seek Him” (Hebrew 11:6). The Council of Trent declares

(Session VI, chap 8): Faith is the beginning of a man's

salvation, the foundation and root of all justification,

without which it is impossible to please God and attain to

the fellowship of His children” (Denzinger, n. 80l).

From what has been said it is evident that those

things which are proposed in the periodical “From the

Housetops,” fascicle 3, as the genuine teaching of the

Catholic Church are far from being such and are very

harmful both to those within the Church and those

without.

From these declarations which pertain to doctrine

certain conclusions follow which regard discipline and

conduct, and which cannot be unknown to those who

vigorously defend the necessity by which all are bound of

belonging to the true Church and of submitting to the

authority of the Roman Pontiff and of the Bishops

“whom the Holy Ghost has placed . . . to rule the

Church” (Acts, 20:28).

Hence, one cannot understand how the St. Benedict

Center can consistently claim to be a Catholic school and

wish to be accounted such, and yet not conform to the

prescriptions of Canons 1381 and 1382 of the Code of

Canon Law, and continue to exist as a source of discord

and rebellion against ecclesiastical authority and as a

source of the disturbance of many consciences.

Furthermore, it is beyond understanding how a

member of a religious institute, namely Father Feeney,

presents himself as a “Defender of the faith,” and at the

same time does not hesitate to attack the catechetical

instruction proposed by lawful authorities, and has not

even feared to incur grave sanctions threatened by the

sacred canons because of his serious violations of his

duties as a religious, a priest and an ordinary member

of the Church.

Finally, it is in no wise to be tolerated that certain

Catholics shall claim for themselves the right to publish a

periodical, for the purpose of spreading theological

doctrines, without the permission of competent Church

Authority; called the “imprimatur,” which is prescribed
by the sacred canons.

Therefore, let them who in grave peril are ranged

against the Church seriously bear in mind that after

“Rome has spoken” they cannot be excused even by

reasons of good faith. Certainly, their bond and duty of

obedience toward the Church is much graver than that of

those who as yet are related to the Church “only by an

unconscious desire.” Let them realize that they are

children of the Church, lovingly nourished by her with

the milk of doctrine and the sacraments, and hence,

having heard the clear voice of their Mother, they cannot

be excused from culpable ignorance, and therefore to

them applies without any restriction that principle:

submission to the Catholic Church and to the Sovereign

Pontiff is required as necessary for salvation.

In sending this letter, I declare my profound esteem,

and remain Your Excellency's most devoted

Cardinal Marchetti-Selvaggiani

A. Ottaviani Assessor

To His Excellency

Most Reverend Richard James Cushing
Archbishop of Boston

JeanBaptistedeCouetus · « **Reply #22 on:** November 20, 2025, 10:41:35 AM »

INSTALLMENT NO. 1
QUESTIONS AND ANSWERS TAKEN FROM EXPOSITION OF CHRISTIAN DOCTRINE, WITH AN IMPRIMATUR OF THE
ARCHBISHOP OF PHILADELPHIA IN 1898, ORIGINALLY PUBLISHED IN FRENCH IN 1895, WHICH EDITION RECEIVED A
LETTER OF APPROVAL FROM HIS HOLINESS POPE LEO XIII.

Is Baptism necessary?
From the time of the first preaching of the Gospel,
no one can be saved without receiving baptism. “Amen,
amen, I say to thee, unless a man be born again of water and the
Holy Ghost, he cannot enter into the kingdom of God.” (John III:

“As by the first man, death entered among all men, we cannot,
as Truth itself has said, enter the kingdom of heaven, except by
water and the Holy Ghost. (Council of Florence) “If anyone say
that baptism is free, that is to say, that it is not necessary for
salvation: let him be anathema.” (Council of Trent)

How necessary is baptism?
Baptism is necessary for infants as a means of
salvation; for adults, it is necessary both as a means of
salvation and as being of divine precept.
What is meant by saying that baptism is
necessary for infants as a means of salvation?
It means that infants who die without receiving it are
not saved. Yet they do not sin, because they are ignorant
of its necessity.
What is meant by saying that for adults
baptism is necessary both as a means and as being of
precept?
By this is meant not only that adults are not saved if
they die without baptism, but that they are damned if they
refuse to receive this sacrament when they know its
necessity. For since Jesus Christ commanded His
Apostles and their successors to baptize all nations, it
follows that on every adult who has not been baptized,
either because he was born of unbelievers, or because of
the perverse will of his parents, there rests the grave
obligation of receiving baptism as soon as he is
sufficiently instructed.
Is baptism absolutely necessary?
Baptism is not absolutely necessary, since it may be
supplied by two means: perfect love of God and
martyrdom. Hence there are said to be three kinds of
baptism: baptism of water, and only this kind is a
sacrament; baptism of fire or of desire; and baptism of
blood.
How may it be proved that baptism of fire, or
of desire, that is to say, perfect charity, supplies for
the baptism of water?
This may be proved
(1) from Holy Scripture. “I love them that love Me.”
(Proverbs VIII: 17); “He that loveth Me shall be loved by
My Father, and I will love him, and will manifest Myself to
him.” (John XIV: 21)
(2) from the teaching of the Church. “After the
promulgation of the Gospel,” say the Fathers of the
Council of Trent, “no one can pass from the state of the Old
Adam to the state of grace, without the bath of regeneration, or
without a desire for this bath.” (Session VI, canon 4)
Now, according to the same Council, this desire of
baptism is “an act of perfect charity or of perfect contrition.”
(Session XIV, canon 4)
(3) from the testimony of Tradition. “If
circuмstances do not allow one to receive baptism of water, it
may be supplied not only by sufferings borne in the name of
Jesus Christ, but by faith and conversion of heart.” (St.
Augustine) — St. Ambrose, in speaking of
Valentinian, who died a catechumen, said: “I have lost
him whom I was to regenerate; but he has not lost the grace
which he had asked.”
(4) from reason. “Baptism of water draws its
efficacy from the passion of Christ, a likeness of
which is imprinted by this sacrament, and ulteriorly,
from the Holy Ghost, as from its first cause.
Therefore the effect of baptism can be obtained
directly by the power of the Holy Ghost, when He
inclines the heart of man to faith, to the love of God,
and to repentance for sin.” (St. Thomas)
Is the sacrament of baptism inconsistent with
the justification thus obtained by perfect charity?
No; for at least an implicit desire of baptism is
necessary, when a person cannot actually receive it; and
this is true also of the baptism of blood.
Does the baptism of desire produce all the
effects of the baptism of water?
No; it does not imprint a character, it does not confer
sacramental grace, it does not remit all the temporal
punishment due to sin, unless the charity is so intense as
to merit its remission.
How does the baptism of desire act?
It acts ex opere operantis, that is, by virtue of the
dispositions of the subject; and not ex opere operato, that is,
by virtue of the work done: whence it follows that it can
justify none but adults.
How may it be shown that baptism of blood,
or martyrdom, supplies for baptism of water?
This may be shown from the belief of the Church,
based on Holy Scripture.
Since baptism of water draws its efficacy from the
passion of Jesus Christ and from the Holy Ghost, a
person can, according to St. Thomas, even without
receiving baptism, obtain the effect of the sacrament by
virtue of the passion of Jesus Christ by conforming
himself thereto, that is, by suffering for Christ.
“Whosoever dies to give testimony to Jesus Christ,
thereby receives the remission of his sins just as if he had
been cleansed in the sacred waters of baptism. For He
who said: ‘Unless a man be born again of water and the Holy
Ghost, he cannot enter into the kingdom of God, makes an
exception when He says not less absolutely: ‘Whosoever
shall confess Me before men, him shall the Son of man also confess
before the angels of God,’ and again: ‘He that shall lose his life for
My sake, shall find it.’” (St. Augustine)
Who are these that are clothed in white robes? and whence are
they come?…These are they who are come out of great tribulation,
and have washed their robes and have made them white in the blood
of the Lamb. (Apoc. XIII: 14)
Do children who are put to death out of hatred
of Jesus Christ have any share in this privilege?
Holy Scripture makes no distinction between children
and adults. Both reap the fruits of Christ’s passion when
they suffer for His sake. Moreover the Holy Innocents are
honored as martyrs by the Church.
What are the effects of the baptism of blood?
It cleanses from all sin, and remits the temporal and
eternal punishment due to sin; but, since it is not a
sacrament, it imprints no character

WorldsAway · « **Reply #23 on:** November 20, 2025, 11:14:33 AM »

Quote from: JeanBaptistedeCouetus on November 20, 2025, 10:34:38 AM

August 8, 1949
Protocol Number 122/49.

The dubious Protocol 122/49 did not appear in the Acta Apostolicae Sedis and actually contains heresy, as it claims that the "invincibly ignorant" can attain salvation by their ignorance. Explicit faith in the Holy Trinity and Incarnation is necessary for salvation by necessity of means, as taught by Pope Eugene IV at the Council of Florence. Protocol 122/49 contradicts that.

Find one (1) Council or one (1) Pope teaching BOD to the universal Church

WorldsAway · « **Reply #24 on:** November 20, 2025, 11:23:45 AM »

Cardinal Ottaviani was apparently one of the signees of the heretical Protocol 122/49. Not good!

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Author Topic: Miraculous Baptisms (Read 143320 times)

WorldsAway

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WorldsAway

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