Fourth Lateran Council: 1215

http://www.papalencyclicals.net/Councils/ecuм12-2.htm

Constitutions  

1. Confession of Faith

(. . .)

There is indeed one universal church of the faithful, outside of which nobody at all is saved. . .

Mystici Corporis

The Mystical Body of Christ, the Church

Pope Pius XII - 1943

http://www.papalencyclicals.net/pius12/p12mysti.htm

10.

(. . .)

Indeed no true and perfect human society can be conceived which is not governed by some supreme authority. Christ therefore must have given to His Church a supreme authority to which all Christians must render obedience. For this reason, as the unity of the faith is of necessity required for the unity of the church, inasmuch as it is the body of the faithful, so also for this same unity, inasmuch as the Church is a divinely constituted society, unity of government, which effects and involves unity of communion, is necessary jure divino. “The unity of the Church is manifested in the mutual connection or communication of its members, and likewise in the relation of all the members of the Church to one head” (St. Thomas, 2a 2ae, 9, xxxix., a. I). From this it is easy to see that men can fall away from the unity of the Church by schism, as well as by heresy. “We think that this difference exists between heresy and schism” (writes St. Jerome): “heresy has no perfect dogmatic teaching, whereas schism, through some Episcopal dissent, also separates from the Church” (S. Hieronymus, Comment. in Epist. ad Titum, cap. iii., v. 1011). In which judgment St. John Chrysostom concurs: “I say and protest (he writes) that it is as wrong to divide the Church as to fall into heresy” (Hom. xi., in Epist. ad Ephes., n. 5). Wherefore as no heresy can ever be justifiable, so in like manner there can be no justification for schism. “There is nothing more grievous than the sacrilege of schism….there can be no just necessity for destroying the unity of the Church” (S. Augustinus, Contra Epistolam Parmeniani, lib. ii., cap. ii., n. 25).


(. . .)


59. What We have said concerning the “mystical Head” would indeed be incomplete if We were not at least briefly to touch on this saying of the same Apostle: “Christ is the Head of the Church: he is the Savior of his Body.” For in these words we have the final reason why the Body of the Church is given the name of Christ, namely, that Christ is the Divine Savior of this Body. The Samaritans were right in proclaiming Him “Savior of the world”; for indeed He most certainly is to be called the “Savior of all men,” even though we must add with Paul: “especially of the faithful, since, before all others, He has purchased with His Blood His members who constitute the Church.

St. Cyril

Catechetical Lecture 5

Of Faith

http://www.newadvent.org/fathers/310105.htm

1. How great a dignity the Lord bestows on you in transferring you from the order of Catechumens to that of the Faithful, the Apostle Paul shows, when he affirms, God is faithful, by Whom you were called into the fellowship of His Son Jesus Christ. 1 Corinthians 1:9 For since God is called Faithful, thou also in receiving this title receive a great dignity. For as God is called Good, and Just, and Almighty, and Maker of the Universe, so is He also called Faithful. Consider therefore to what a dignity you are rising, seeing you are to become partaker of a title of God.

St. John Chrysostom

Homily 25 on the Gospel of John

http://www.newadvent.org/fathers/240125.htm

3.

(. . .)

What advantages it to be bound by the ties of earthly family, if we are not joined by those of the spiritual? What profits nearness of kin on earth, if we are to be strangers in heaven? For the Catechumen is a stranger to the Faithful. He has not the same Head, he has not the same Father, he has not the same City, nor Food, nor Raiment, nor Table, nor House, but all are different; all are on earth to the former, to the latter all are in heaven. One has Christ for his King; the other, sin and the devil; the food of one is Christ, of the other, that meat which decays and perishes; one has worms' work for his raiment, the other the Lord of angels; heaven is the city of one, earth of the other. Since then we have nothing in common, in what, tell me, shall we hold communion? Did we remove the same pangs, did we come forth from the same womb? This has nothing to do with that most perfect relationship. Let us then give diligence that we may become citizens of the city which is above. How long do we tarry over the border, when we ought to reclaim our ancient country? We risk no common danger; for if it should come to pass, (which God forbid!) that through the sudden arrival of death we depart hence uninitiated, though we have ten thousand virtues, our portion will be no other than hell, and the venomous worm, and fire unquenchable, and bonds indissoluble.

St. Leo the Great

Sermon 26

http://www.newadvent.org/fathers/360326.htm

II. Christians are essentially participators in the nativity of Christ

Although, therefore, that infancy, which the majesty of God's Son did not disdain, reached mature manhood by the growth of years and, when the triumph of His passion and resurrection was completed, all the actions of humility which were undertaken for us ceased, yet today's festival renews for us the holy childhood of Jesus born of the Virgin Mary: and in adoring the birth of our Saviour, we find we are celebrating the commencement of our own life. For the birth of Christ is the source of life for Christian folk, and the birthday of the Head is the birthday of the body. Although every individual that is called has his own order, and all the sons of the Church are separated from one another by intervals of time, yet as the entire body of the faithful being born in the font of baptism is crucified with Christ in His passion, raised again in His resurrection, and placed at the Father's right hand in His ascension, so with Him are they born in this nativity. For any believer in whatever part of the world that is re-born in Christ, quits the old paths of his original nature and passes into a new man by being re-born; and no longer is he reckoned of his earthly father's stock but among the seed of the Saviour, Who became the Son of man in order that we might have the power to be the sons of God.

St. Hilary of Poitiers

On the Trinity (Book VIII)

http://www.newadvent.org/fathers/index.html

7. For as to those whose soul and heart were one, I ask whether they were one through faith in God? Yes, assuredly, through faith, for through this the soul and heart of all were one. Again I ask, is the faith one or is there a second faith? One undoubtedly, and that on the authority of the Apostle himself, who proclaims one faith even as one Lord, and one baptism, and one hope, and one God. Ephesians 4:4-5 If then it is through faith, that is, through the nature of one faith, that all are one, how is it that you do not understand a natural unity in the case of those who through the nature of one faith are one? For all were born again to innocence, to immortality, to the knowledge of God, to the faith of hope. And if these things cannot differ within themselves because there is both one hope and one God, as also there is one Lord and one baptism of regeneration; if these things are one rather by agreement than by nature, ascribe a unity of will to those also who have been born again into them. If, however, they have been begotten again into the nature of one life and eternity, then, inasmuch as their soul and heart are one, the unity of will fails to account for their case who are one by regeneration into the same nature.

8. These are not our own conjectures which we offer, nor do we falsely put together any of these things in order to deceive the ears of our hearers by perverting the meaning of words; but holding fast the form of sound teaching we know and preach the things which are true. For the Apostle shows that this unity of the faithful arises from the nature of the sacraments when he writes to the Galatians, For as many of you as were baptized into Christ did put on Christ. There is neither Jєω nor Greek, there is neither bond nor free, there is neither male nor female; for you are all one in Christ Jesus. Galatians 3:27-28 That these are one amid so great diversities of race, condition, sex — is it from an agreement of will or from the unity of the sacrament, since these have one baptism and have all put on one Christ? What, therefore, will a concord of minds avail here when they are one in that they have put on one Christ through the nature of one baptism?

St. Thomas Aquinas

Summa Thelogica
First Part
Question 21.
Article 1.

http://www.newadvent.org/summa/5021.htm#article1'

I answer that, When a man enters the Church by Baptism, he is admitted to two things, viz. the body of the faithful and the participation of the sacraments: and this latter presupposes the former, since the faithful are united together in the participation of the sacraments.

St. Ambrose

On Baptism:  A Catechetical Instruction

http://www.lectionarycentral.com/trinity12/Ambrose.html

1.

(. . .)


I shall now begin to instruct you on the sacrament you have received; of whose nature it was not fitting to speak to you before this: for in the Christian what comes first is faith.  And at Rome for this reason those who have been baptized are called the faithful (fideles).

I wonder, did Emperor Valentinian ask for the grace of Baptism, or the sacrament which bestows the grace?


St. Ambrose versus St. Ambrose



St. Ambrose

The Fathers of The Church: A New Translation

Volume 22,  Funeral Orations

Page 287 - 288

http://archive.org/stream/fathersofthechur012812mbp#page/n313/mode/2up

(51) But I hear that you grieve because he did not receive the sacrament of baptism. Tell me: What else is in your power other than the desire, the request?* But he even had this desire for a long time, that, when he should come into Italy, he would be initiated, and recently he signified his desire to be baptized by me, and for this reason above all others he thought that I ought to be summoned. Has he not, then, the grace which he desired; has he not the grace which he requested? And because he asked, he received, and therefore it is said: ‘By whatsoever death the just man shall be overtaken, his soul shall be at rest’ (Wisdom 4:7).

St. Ambrose

On the Mysteries

Chapter 4:

http://www.newadvent.org/fathers/3405.htm

20. Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit, 1 John 5:7 are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: "For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God." John 3:5 Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too is signed; but unless he be baptized in the Name of the Father, and of the Son, and of the Holy Spirit, he cannot receive remission of sins nor gain the gift of spiritual grace.

Letter 53, St. Ambrose to the Emperor Theodosius

http://www.tertullian.org/fathers/ambrose_letters_06_letters51_60.htm

2.  I am filled, I confess, with bitter grief, not only because the death of Valentinian has been premature, but also because, having been trained in the faith and moulded by your teaching, he had conceived such devotion towards our God, and was so tenderly attached to myself, as to love one whom he had before persecuted, and to esteem as his father the man whom he had before repulsed as his enemy.

(. . .)

4.  But hereafter we shall have time for sorrow; let us now care for his sepulture, which your Clemency has commanded to take place in this city. If he has died without Baptism, I now keep back what I know.

Council of Trent

1545-1563

http://www.thecounciloftrent.com/ch7.htm

Canons on the Sacraments in General:

(Canon 4)

If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema.

St. Bernard Of Clairvaux

On Baptism And The Office of the Bishops,

Pages 159 - 160

You have to login Amazon to view the pages, and clicking the cover of the book:

https://www.amazon.com/gp/product/0879071672/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0879071672&linkCode=as2&tag=httpwwwchanco-20 />

8. It would be hard, believe me, to tear me away from these two pillars--I mean Augustine and Ambrose. I own to going along with them in wisdom or in error, for I too believe that a person can be saved by faith alone, through the desire to receive the sacrament, but only if such a one is forestalled by death or prevented by some other insuperable force from implementing this devout desire. Perhaps this was why the Savior, when he said: Whoever believes and is baptized will be saved, took care not to repeat 'whoever is not baptized', but only, whoever does not believe will be condemned, imitating strongly that faith is sometimes sufficient for salvation and that without it nothing suffices.  

Concerning post # 4.

https://www.cathinfo.com/baptism-of-desire-and-feeneyism/one-universal-church-of-the-faithful/msg687079/#msg687079


Looking at the table of contents of the book, it appears that the quote is from a letter St. Bernard had written to Hugh of Saint Victor.

There's the truth of invincible ignorance. If such souls seek God with an upright heart, He will not let them remain in their invincible ignorance.

The Athanasian Creed

http://www.newadvent.org/cathen/02033b.htm

Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.

(. . .)

Pius IX - 1849
Nostis Et Nobiscuм
On the Church in the Pontifical States

https://www.papalencyclicals.net/pius09/p9nostis.htm

10. In particular, ensure that the faithful are deeply and thoroughly convinced of the truth of the doctrine that the Catholic faith is necessary for attaining salvation.

From the letter "Super quibusdam" to the Consolator, the Catholicon of the Armenians, Sept. 20, 1351:

Denzinger 1051 570b

http://www.clerus.org/bibliaclerusonline/en/dw1.htm

In the second place, we ask whether you and the Armenians obedient to you believe that no man of the wayfarers outside the faith of this Church, and outside the obedience of the Pope of Rome, can finally be saved.

Mirari Vos
On Liberalism and Religious Indifferentism
Gregory XVI - 1832

https://www.papalencyclicals.net/greg16/g16mirar.htm

13. Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained.

Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that “there is one God, one faith, one baptism”[16] may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever.

They should consider the testimony of Christ Himself that “those who are not with Christ are against Him,”[17] and that they disperse unhappily who do not gather with Him. Therefore “without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate.”

Pope Gregory XVI - 1832

Summo Iugiter Studio, On Mixed Marriages

https://www.papalencyclicals.net/Greg16/g16summo.htm

2. Therefore, guided by the example of Our predecessors, We are grieved to hear reports from your dioceses which indicate that some of the people committed to your care freely encourage mixed marriages. Furthermore, they are promoting opinions contrary to the Catholic faith:


(. . .)


Finally some of these misguided people attempt to persuade themselves and others that men are not saved only in the Catholic religion, but that even heretics may attain eternal life.

Is a person who is flooded with divine light and grace going to remain invincibly ignorant of the Catholic faith? Are such going to remain sitting in darkness, ignorant of this faith, without which no man can be saved?


Pius IX

On Promotion of False Doctrines, 1863

http://www.papalencyclicals.net/pius09/p9quanto.htm

7. Here, too, our beloved sons and venerable brothers, it is again necessary to mention and censure a very grave error entrapping some Catholics who believe that it is possible to arrive at eternal salvation although living in error and alienated from the true faith and Catholic unity. Such belief is certainly opposed to Catholic teaching. There are, of course, those who are struggling with invincible ignorance about our most holy religion. Sincerely observing the natural law and its precepts inscribed by God on all hearts and ready to obey God, they live honest lives and are able to attain eternal life by the efficacious virtue of divine light and grace. Because God knows, searches and clearly understands the minds, hearts, thoughts, and nature of all, his supreme kindness and clemency do not permit anyone at all who is not guilty of deliberate sin to suffer eternal punishments.

19.

(. . .)

Let us pray that the errant be flooded with the light of his divine grace, may turn back from the path of error into the way of truth and justice and, experiencing the worthy fruit of repentance, may possess perpetual love and fear of his holy name.

Leo XIII

On Mission Societies, 1880

http://www.papalencyclicals.net/leo13/l13mis.htm
6.

(. . .)

Do men like these pour forth their prayers to God that in His mercy he may bring to the Divine light of the Gospel by His victorious grace the people sitting in the darkness?

Pius IX

Allocution to the cardinals on the Consistory of the 17th of December, 1847:

The life of Pope Pius IX and the great events in the history of the Church during his pontificate by John Gilmary Shea, published 1877, pgs. 97 - 103

https://archive.org/details/TheLifeOfPopePiusIX1877

It is assuredly not unknown to you, venerable brethren, that in our times many of the enemies of the Catholic faith especially direct their efforts toward placing every monstrous opinion on the same level with the doctrine of Christ, or of confounding it therewith, and so they try more and more to propagate that impious system of the indifference of religions.


But quite recently, we shudder to say it, men have appeared who have thrown such reproaches upon our name and apostolic dignity, that they do not hesitate to slander us, as if we shared in their folly and favored the aforesaid most wicked system. (. . .) as to suppose that not only the sons of the Church, but that the rest also, however alienated from Catholic unity they may remain, are alike in the way of salvation, and may arrive at everlasting life." We are at a loss from horror to find words to express our detestation of this new and atrocious injustice that is done us.

Pope Pius XI - 1928

Mortalium Animos
On Religious Unity

13.

(. . .)

We desire that Our children should also know, not only those who belong to the Catholic community, but also those who are separated from Us: if these latter humbly beg light from heaven, there is no doubt but that they will recognize the one true Church of Jesus Christ and will, at last, enter it, being united with us in perfect charity.

1582 A.D. Rheims New Testament

https://archive.org/details/1610A.d.DouayOldTestament1582A.d.RheimsNewTestament_176/page/n2729


Hebrew 11:6

page 630:

But without faith it is impossible to please God. For he that commeth to God, must believe that he is, and is a rewarder to them that seek him.

Annotations, Chapter 11

page 632:

https://archive.org/details/1610A.d.DouayOldTestament1582A.d.RheimsNewTestament_176/page/n2731

6. He that commeth. Faith is the foundation and ground of all other virtues, and worship of God, without which no man can please God. Therefore if one be a Jєω, a heathen, or an heretic, that is to say, he be without the Catholic faith, all his works shall profit him no whit to salvation.

St. Peter Canisius

http://www.catholictradition.org/Tradition/salvation2-4b.htm

Outside this communion, as outside the Ark of Noah, there is absolutely no salvation for mortals: not for Jєωs or pagans who never received the faith of the Church; not for heretics who, having received it, forsook or corrupted it; not for schismatics who left the peace and unity of the Church; and finally, neither for excommunicated persons who for any other serious cause deserved to be put away and separated from the body of the Church like pernicious members. For the rule of Cyprian and Augustine is certain: that man will not have God for his Father who would not have the Church for his Mother.

Saint John Eudes

Man's Contract with God in Baptism, pages 49 - 52

That you may have a true faith in those things which God has revealed, it is necessary that you should believe in the Catholic Church, in which alone you can learn with certainty what God has revealed. For this reason, after you have been asked if you believe in God, you are also asked if you believe in the Catholic Church.

Certainly those who do not believe in the Catholic Church cannot have divine faith in the mysteries which they believe, but only natural and human faith; a faith of their own fancy, founded on the light of their own judgment, subject to error, and not on the promises of Jesus Christ. The Catholic Church alone possesses these promises, and on her testimony alone rests the foundation of Christian faith. As she possesses the divine promises for all days, even to the end of ages, there can be no reason to doubt whatever she proposes to our belief.

Thank God for having given you the precious gift of faith, and having made you a child of the holy Catholic Church, which is the faithful repository of the truths of salvation, and which all Christians are obliged to acknowledge as the true Church. In saying, “I believe in the holy Catholic Church’ you united yourself inseparably to this holy mother; you believe, without hesitation, all that she proposes, as proposed to you by Jesus Christ himself, who is ever with her in her instructions. Reject, then, with horror, everything at variance with her teachings, and regard it as an error calculated to endanger your faith.

However ignorant you may be, you have the true faith if you believe, without exception, all the holy Catholic Church believes and teaches; on the other hand, however learned you may be, you lose the gift and the virtue of faith if you reject any doctrine which she teaches; for her faith is your rule. “As there is but one faith,” says St. Paul, “to wish to divide it, is to destroy it.” Heretics not only differ from the Church in faith, but they also differ amongst themselves, a proof that they have not the true faith, which is one. The holy Catholic Church never has suffered, and never will suffer, a difference of faith in regard to any article. Her faith is the same in all times, in all places, and in all her true children. Thus her faith is one and the only true faith. You should be most desirous to preserve the faith in all its purity, since without it, it is impossible to do anything which merits Heaven. “Without faith it is impossible to please God.” Those who do not possess it may practice all the moral virtues, justice, sobriety, chastity, alms-deeds, prayers, mortification; and not only is this the case with heretics, but it is a truth which should be borne in mind, that these good actions, unless they have faith for their principle, will never merit Heaven for them. The law of Moses, all holy as it was, could save only those who observed it through faith.

When, therefore, you observe that those who believe not in the Church, practice some good works, offer many prayers, and lead an austere life, do not believe that they are on this account in the way of salvation, unless they have true faith; you commit an ENORMOUS SIN if you believe that they can be saved outside of the Church; that they can have faith without believing in her, or that they can be saved without faith.

Bishop Sanborn

Ecclesiology Debate: Bp. Donald Sanborn vs. Dr. Robert Fastiggi (2004)

In Vatican II we see this repeated, over and over again, that if you are in full communion it means that you are completely reconciled to the Roman Catholic Church, but at the same time, if you are in partial communion it means you have somethings in common, somethings not in common.

Timestamp 4:54







Frankenchurch Rises Again: Ratzinger on the Church

Rev. Anthony Cekada

http://www.fathercekada.com/2007/07/16/frankenchurch-rises-again-ratzinger-on-the-church/

According to Vatican II, John Paul II’s Code of Canon Law and Ratzinger’s Catechism of the Catholic Church, all those who have been baptized — Catholics, heretics, schismatics — are incorporated into the “People of God.” This endows them with “degrees of incorporation” into, degrees of “communion” with, or “elements” of, the Church of Christ, which work out as follows:

(1) Catholics: Full incorporation or communion, or all elements of the Church of Christ.
(2) Schismatics and heretics: Partial incorporation or communion, or some elements of the Church of Christ.

Having all elements of the Church is best, but having just some of them is pretty good too.

If you are in the second category and “partially incorporated,” you have “invisible bonds of communion” that somehow attach you to the Church of Christ.

That is why I call it “Frankenchurch.” The Church is not an integral entity, but a monster stitched together with visible and invisible bonds, full and partial, from disparate parts — Catholics, heretics and schismatics.

www.stdominicchapel.com/public_html/content/docuмents/ecclesiology.pdf

Commentary:

Page 5

Those who hold even one doctrine at variance with the teaching of the Roman Catholic Church are to be considered alien to the Church. Therefore they are not in “partial communion.”

Bishop Sanborn, what say you?


The CMRI, SSPX, SSPV, etc.  would say a Protestant in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Protestant publicly espouses his Protestant religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say an Eastern "Orthodox" in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Eastern "Orthodox" publicly espouses his Eastern "Orthodox" religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say a Muslim in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Muslim publicly espouses his Islamic religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say a Jєω in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Jєω publicly espouses his тαℓмυdic religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say a Buddhist in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Buddhist publicly espouses his Buddhist religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say a Hindu in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Hindu publicly espouses his Brahman religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?

Bishop Sanborn, what say you?


The CMRI, SSPX, SSPV, etc.  would say a Protestant in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Protestant publicly espouses his Protestant religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say an Eastern "Orthodox" in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Eastern "Orthodox" publicly espouses his Eastern "Orthodox" religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?

Yes they would.  What they would both have in common with Catholics is supernatural faith, hope and charity, and they would also be united to the Soul of the Church along with Catholics.  If you interpret Vatican II as meaning that, there's nothing wrong with what it teaches.

The CMRI, SSPX, SSPV, etc.  would say a Muslim in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Muslim publicly espouses his Islamic religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say a Jєω in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Jєω publicly espouses his тαℓмυdic religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say a Buddhist in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Buddhist publicly espouses his Buddhist religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?


The CMRI, SSPX, SSPV, etc.  would say a Hindu in invincible ignorance, if he be in good faith, would be united to the Church by desire.  He is said to have supernatural faith, hope, and charity, he is united to the Catholic Church, but this Hindu publicly espouses his Brahman religion. Is it not fair to say that he has somethings in common, somethings not in common with Catholics?

These are all in a different category. The only way one of them could have supernatural faith, hope and charity, is by secretly adhering to the true faith internally, without yet having externally abandoned thefalse  religion that are converting from, or by receiving an actual grace at the moment of death, and accepting the true faith then.  If either of these two scenarios were the case, what they would have in common with Catholics is the same thing the Protestant and Orthodox mentioned above had it common. And if you interpret Vatican II as meaning that, there is nothing wrong with what it teaches.  Let me clarify that last point.  There would be nothing wrong with what it teaches for anyone who accepts the theology of the Catholic Church before Vatican II.