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Father Feeney became famous for his public stand for the dogma Outside the Catholic Church There is No Salvation in the 1940’s and 1950’s.  Most people fail to realize that, at that time, the world’s bishops were by no means staunch traditionalists.  Most of the world’s bishops had already embraced the heresy of indifferentism, which explains why almost all of them signed the heretical Vatican II docuмents just a short time later.  They had embraced the heretical idea that “invincible ignorance” saves those who die as non-Catholics, as I’ve discussed in certain previous sections.  This is why one can easily detect heresy against the dogma in most theology manuals and texts beginning as early as the late 19th century.  In fact, during his time, Father Feeney wrote to all of the bishops of the world about the dogma Outside the Church There is No Salvation and received only three positive responses.  In other words, only three of the world’s bishops at that time manifested a positive belief in the dogma Outside the Catholic Church There is No salvation as it had been defined.  It is no wonder that Vatican II went through with virtually no resistance from the Episcopate.

Father Feeney believed and preached the dogma – as it had been defined – publicly in Boston.  He believed and preached that unless a man embraces the Catholic Faith – whether he be a Jew, Muslim, Protestant or agnostic – he will perish forever in Hell.  Many converted, and many were angry.  He had not a few enemies, especially among the increasingly modernist, politically correct and compromised clergy.

One of his main enemies was the Archbishop of Boston, Richard Cushing, a B’nai Brith (Jєωιѕн Freemasons) man of the year, and someone who called the dogma Outside the Catholic Church There is No Salvation “nonsense.”  In April of 1949, Cushing silenced Fr. Feeney and interdicted St. Benedict Center (the apostolate affiliated with Fr. Feeney).  The reason given by Cushing was “disobedience,” but the real reason was Father Feeney’s public stand for the dogma Outside the Catholic Church There is No Salvation.  It was not due to Father Feeney’s stand against the theory of baptism of desire either, since this wasn’t first published until 1952.  Cushing’s dissatisfaction with Fr. Feeney was strictly based on Father Feeney’s stand for the defined dogma that only Catholics – and those who become Catholics – can be saved.

Cushing had allies with other heretical clergymen in Boston, the area where the controversy erupted.  Father John Ryan, S.J., head of the Adult Education Institute of Boston College, stated in the fall of 1947: “I do not agree with Father Feeney’s doctrine on salvation outside the Church.”[dxliv]  Father Stephen A. Mulcahy, S.J., Dean of the College of Arts and Sciences of Boston College, termed it: “Father Feeney’s doctrine that there is no salvation outside the Church.”[dxlv]  And Father J.J. McEleney, S.J., Provincial of the New England Province of the Society of Jesus, told Father Feeney in a personal meeting, that he was being ordered to transfer to Holy Cross College because of “Your doctrine.”[dxlvi]  Father Feeney quickly responded, “My doctrine on what?”  To which Fr. McEleney replied, “I’m sorry, we can’t go into that.”

Right from the start, these fallen clergymen fused the issue with Father Feeney rather than the real source from which it came.  This enabled them to focus on Father Feeney, and ignore Jesus Christ, whose doctrine this was.

Pope Pius IX, Nostis et Nobiscuм (# 10), Dec. 8, 1849: “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. (This doctrine, received from Christ and emphasized by the Fathers and Councils, is also contained in the formulae of the profession of faith used by Latin, Greek and Oriental Catholics).”[dxlvii]

These heretics failed to realize that to belittle a defined dogma to something of Father Feeney’s invention is blasphemous and severely dishonest.  But God is not mocked.  We see the same thing today, especially rampant among so-called traditionalists.  But I will return to this point.

On December 2, 1948, the President of Boston College, Father William L. Keleher, S.J., held an interview with Dr. Maluf, who was an ally of Father Feeney in the stand for the dogma.  Fr. Keleher stated:  “Father Feeney came to me at the beginning of this situation and I would have liked to do something except that I could not agree with his doctrine on salvation… He (Fr. Feeney) kept repeating such phrases as ‘There is no salvation outside the Catholic Church.’”[dxlviii] 

When I say requiescat in pace, it is implicit that I am praying they somehow came into the One True Catholic Church before their soul left their body.

I don't think it's ever a bad thing to say these words.  When one says "may he rest in peace", the very construction of that phrase indicates that our prayer is needed --- and it is indeed a prayer, I'm saying it to Almighty God, not to my neighbor --- and that there is the possibility that they are not "resting in peace".  If they're in heaven, they don't need that prayer.  If their salvation was in jeopardy, or if they are serving a long sojourn in purgatory, then that prayer.