Caminus said:After a while, one begins to wonder if the man thinks that the sources of dogma are worth anything at all or even the Catholic Church for that matter. He might as well be a revolutionary modernist.
Caminus, don't you think that if BoD were a dogma we'd have at least ONE clear statement from a Pope about it?
Granted, you don't believe it's a dogma. You have said it was a doctrine because of the consensus of theologians ( at least I think that was you, please correct me if I'm wrong ). The consensus of the theologians is impressive, but think of limbo. Aquinas' concept of limbo was a complete break with the UNIVERSALLY held opinion that unbaptized babies suffer hellfire. St. Bellarmine himself admitted the awkwardness of the situation. You have two blocks of theological consensuses -- consensi? -- both of which oppose each other, one post-Augustine, and one post-Aquinas.
When it comes to where unbaptized babies go after death, what must be believed? Only this: That they do not go to heaven or a middle place. That is the dogma that must be upheld. Whether they suffer hellfire, or have eternal happiness in limbo and somehow are connected to God while in hell ( not Aquinas' greatest moment, it seems to me ), the two opinions both steer clear of heresy, and neither one is dogma or doctrine. Just OPINION.
It is the same with baptism of desire and implicit faith. What is abundantly clear is that something has held back the Popes from making any kind of final declaration about EENS. What are we to infer from this? That there is a certain amount of theological speculation that is allowed, as long as certain barriers are not crossed, that the necessity of belonging to the Church is "not reduced to a meaningless formula." What is the barrier? Unfortunately, it is more flexible at this time than any of us would like, but I think we can all see that it is crossed by the idea that a false religion can be the means of salvation.
I do think the theory of implicit faith has led to trouble, but then again, so has the Trinity. Unless people believed in the Trinity properly at one time, there could never have been Arians who believed in it improperly. This is aimed at Ladislaus -- maybe we are throwing out the baby with the bathwater by saying that all theories of salvation by implicit faith are wrong. Not all of those who believe in implicit faith are Pelagians or semi-Pelagians as I once thought, but someone like Garrigou-Legrange comes very, very close to it. So we just have to remain on our guards.