Author Topic: SJB on BOD of the Catechumen (Read 4317 times)

bowler · « **on:** September 25, 2013, 04:34:41 PM »

Quote from: SJB

Catholics typically learn from their catechisms and other approved sources. The catechism is an explanation of doctrine. What you are saying is ALL of the catechisms contain serious errors and even heresy.

Also, I've asked repeatedly here for a reference to a theologian who EXPLAINS the issue correctly. Unless one says ALL of the theologians are either wrong or silent on the issue (never commenting on this rather grave error), I don't see why some references are not forthcoming.

NOBODY ever noticed the contradiction. Impossible. There isn't any contradiction.

bowler · « **Reply #1 on:** September 25, 2013, 04:47:33 PM »

Quote from: bowler

Quote from: SJB
Catholics typically learn from their catechisms and other approved sources. The catechism is an explanation of doctrine. What you are saying is ALL of the catechisms contain serious errors and even heresy.

Also, I've asked repeatedly here for a reference to a theologian who EXPLAINS the issue correctly. Unless one says ALL of the theologians are either wrong or silent on the issue (never commenting on this rather grave error), I don't see why some references are not forthcoming.

NOBODY ever noticed the contradiction. Impossible. There isn't any contradiction.

So you don't sidetrack another person's thread with your question which is unrelated to the subject here is your question again and my response to get things going.

Quote from: SJB

Catholics typically learn from their catechisms... The catechism is an explanation of doctrine. What you are saying is ALL of the catechisms contain serious errors and even heresy.

To be precise, catechisms are a relatively new teaching instrument, likely because few people could read. Catechisms in our language were virtually nonexistent till the later 1800's. No?

To be precise, specifically speaking of BOD of the catechumen, the quotes written in English speaking catechisms prior to the 20th century do not explain much, and actually raise more questions than they answer.

The Fathers of the Church unanimously believed John 3:15 as it is written - "Jesus answered: 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". I could post many quotes by the Fathers saying specifically that a catechumen can't be saved.

to be continued

SJB · « **Reply #2 on:** September 25, 2013, 05:03:11 PM »

Quote from: Woywod, Commentary on 1917 CIC

CHAPTER III.
Persons to whom Ecclesiastical Burial must be Granted
or Denied.

1082. Unbaptized persons must not be buried from a church, with the exception of catechumens who die without having, through no fault of theirs, received Baptism, and are there fore to be counted among those baptized. All baptized persons are to receive ecclesiastical burial, unless they are explicitly deprived of it by law. (Canon 1239.)

SJB · « **Reply #3 on:** September 25, 2013, 05:09:57 PM »

Also, I've asked REPEATEDLY here for a reference to a theologian who EXPLAINS the issue correctly. Unless one says ALL of the theologians are either wrong or silent on the issue (not one EVER commenting on this rather grave error), I don't see why some references are not forthcoming.

SJB · « **Reply #4 on:** September 25, 2013, 05:30:03 PM »

Bowler doesn't like this question because it is very simple and cuts to the heart of the issue. He can't answer it because he has NO SOURCE for what he believes.

Jehanne · « **Reply #5 on:** September 25, 2013, 07:00:48 PM »

Quote from: SJB

Bowler doesn't like this question because it is very simple and cuts to the heart of the issue. He can't answer it because he has NO SOURCE for what he believes.

This isn't true; he has the opinion of Saint Augustine, his student St. Prosper (see below), and even Peter Abelard, who expressed similar sentiments. Again, if you are stating that it is de fide that there are souls in Paradise who lack the character of sacramental Baptism, then you need to provide the reference from Denzinger's and not us; in other words, the burden of proof is on you. And, if you are not a sede, then you have an additional problem of explaining why the modern-day Catholic Church is ordaining "Feeneyite" priests who are public heretics and/or allowing the Sacraments to be administered and/or received by public heretics.

bowler · « **Reply #6 on:** September 25, 2013, 07:02:16 PM »

Quote from: SJB

Quote from: Woywod, Commentary on 1917 CIC
CHAPTER III.
Persons to whom Ecclesiastical Burial must be Granted
or Denied.

1082. Unbaptized persons must not be buried from a church, with the exception of catechumens who die without having, through no fault of theirs, received Baptism, and are there fore to be counted among those baptized. All baptized persons are to receive ecclesiastical burial, unless they are explicitly deprived of it by law. (Canon 1239.)

To be more precise than I was, speaking specifically about BOD of the catechumen, there are no explanations in any English speaking catechisms till the late 1800's. Someone quoted two years ago something from the Douay-Rheims (catechism?) which a CI poster recently quoted, and no one has ever mentioned it any other time. The other is the Catechism of Trents quote that does not explain much and is contradicted or tempered by the entire catechism of Trent. I don't know when it was translated into English, likely in the 20th century?

During practically the entire history of the Church it was forbidden for a catechumen to receive commemorations of the dead.

“A certain statement in the funeral oration of St. Ambrose over the Emperor Valentinian II has been brought forward as a proof that the Church offered sacrifices and prayers for catechumens who died before baptism. There is not a vestige of such a custom to be found anywhere… The practice of the Church is more correctly shown in the canon (xvii) of the Second Council of Braga (572 AD): ‘Neither the commemoration of Sacrifice [oblationis] nor the service of chanting [psallendi] is to be employed for catechumens who have died without baptism.’” (Catholic Encyclopedia 1907)

What we have in the above catechism from 1917 is a novelty never before practiced in Church history.

bowler · « **Reply #7 on:** September 25, 2013, 07:17:09 PM »

Quote from: SJB

Also, I've asked REPEATEDLY here for a reference to a theologian who EXPLAINS the issue correctly. Unless one says ALL of the theologians are either wrong or silent on the issue (not one EVER commenting on this rather grave error), I don't see why some references are not forthcoming.

I've answered your question many times, do you reject my theologians? Who is more important a modern theologian or the Fathers of the Church.

Is it not the unanimous opinion of the Fathers that John 3:5 is to be understood literally? Notice I'm just talking about BOD of a catechumen, which is a person with an explicit desire to be baptized, who dies "by accident" before he can be baptized. That person for practically all of Church history could not receive any commemorations of the faithful.

Now, if the Fathers and all of the Church were wrong all those years and a catechumen could be saved, just how many people did that affect in the last 2000 years? I doubt but a few per year if that many. It is a harmless mistake. The same goes for those who today believe in BOD of the catechumen, if they are wrong and the Fathers were correct, their modern mistake is no big deal, again because it affects only a catechumen.

Here is the quote where I answered you before:

Quote from: bowler

Quote from: SJB
I have been consistently asking you (and others) to produce a source that EXPLAINS what you hold as the "true" Catholic teaching.

People like you, who live in glass houses, should not throw stones.

You "hold true" that someone who has no explicit desire to be Catholic can be saved. That is opposed to ALL the Fathers, Doctors, Saints and the Athanasian Creed. Yet that is what you choose to believe.

Here's the sources of what I hold true:

(So as not to clog this posting with all of the quotes of Early Church Fathers who believed in John 3:5 as it is written, I quote:)
Fr. William Jurgens: “If there were not a constant tradition in the Fathers that the Gospel message of ‘Unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God’ is to be taken absolutely, it would be easy to say that Our Savior simply did not see fit to mention the obvious exceptions of invincible ignorance and physical impossibility. But the tradition in fact is there; and it is likely enough to be found so constant as to constitute revelation.”

St Augustine, 395: “… God does not forgive sins except to the baptized.”

St. Augustine, 412: “… the Punic Christians call Baptism itself nothing else but salvation… Whence does this derive, except from an ancient and, as I suppose, apostolic tradition, by which the Churches of Christ hold inherently that without Baptism and participation at the table of the Lord it is impossible for any man to attain either to the Kingdom of God or to salvation and life eternal? This is the witness of Scripture, too.”

St. Augustine, 391: “When we shall have come into His [God’s] sight, we shall behold the equity of God’s justice. Then no one will say:… ‘Why was this man led by God’s direction to be baptized, while that man, though he lived properly as a catechumen, was killed in a sudden disaster, and was not baptized?’ Look for rewards, and you will find nothing except punishments.”

St. Augustine: “However much progress the catechumen should make, he still carries the load of his iniquity: nor is it removed from him unless he comes to Baptism.”

St. Augustine: “If you wish to be a Catholic, do not venture to believe, to say, or to teach that ‘ they whom the Lord has predestinated for baptism can be snatched away from his predestination, or die before that has been accomplished in them which the Almighty has predestined.’ There is in such a dogma more power than I can tell assigned to chances in opposition to the power of God, by the occurrence of which casualties that which He has predestinated is not permitted to come to pass. It is hardly necessary to spend time or earnest words in cautioning the man who takes up with this error against the absolute vortex of confusion into which it will absorb him, when I shall sufficiently meet the case if I briefly warn the prudent man who is ready to receive correction against the threatening mischief.” (On the Soul and Its Origin 3, 13)

St. Ambrose, De mysteriis, 390-391 A.D.:

“You have read, therefore, that the three witnesses in Baptism are one: water, blood, and the spirit; and if you withdraw any one of these, the Sacrament of Baptism is not valid. For what is water without the cross of Christ? A common element without any sacramental effect. Nor on the other hand is there any mystery of regeneration without water: for ‘unless a man be born again of water and the Spirit, he cannot enter the kingdom of God.’ [John 3:5] Even a catechumen believes in the cross of the Lord Jesus, by which also he 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 the remission of sins nor be recipient of the gift of spiritual grace.”

St. Ambrose, The Duties of Clergy, 391 A.D.:
“The Church was redeemed at the price of Christ’s blood. Jew or Greek, it makes no difference; but if he has believed he must circuмcise himself from his sins so that he can be saved;...for no one ascends into the kingdom of heaven except through the Sacrament of Baptism.”

St. Ambrose, The Duties of Clergy, 391 A.D.:
“Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God.’ No one excepted: not the infant, not the one prevented by some necessity.”

St. John Chrysostom, The Consolation of Death: “And well should the pagan lament, who not knowing God, dying goes straight to punishment. Well should the Jew mourn, who not believing in Christ, has assigned his soul to perdition.”

It should be noted that since the term “baptism of desire” was not in use at the time, one won’t find St. John Chrysostom or any other father explicitly rejecting that term. They reject baptism of desire when they reject the concept that unbaptized catechumens can be saved without Baptism, as St. John Chrysostom repeatedly does.

St. John Chrysostom, The Consolation of Death: “And plainly must we grieve for our own catechumens, should they, either through their own unbelief or through their own neglect, depart this life without the saving grace of baptism.”

St. John Chrysostom, Hom. in Io. 25, 3:
“For the Catechumen is a stranger to the Faithful… 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… Since then we have nothing in common, in what, tell me, shall we hold communion?… Let us then give diligence that we may become citizens of the city above… 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 none other than hell, and the venomous worm, and fire unquenchable, and bonds indissoluble.”

St. John Chrysostom, Homily III. On Phil. 1:1-20:
“Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! They indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, ‘Verily I say unto you, Except a man be born again of water and the Spirit, he shall not enter into the kingdom of Heaven.”

The “seal” is the fathers’ term for the mark of the Sacrament of Baptism. And here we see St. John affirming the apostolic truth held by all the fathers: that no one – including a catechumen – is saved without being born again of water and the Spirit in the Sacrament of Baptism.

St. John Chrysostom, Homily XXV: “Hear, ye as many as are unilluminated, shudder, groan, fearful is the threat, fearful is the sentence. ‘It is not possible,’ He [Christ] saith, ‘for one not born of water and the Spirit to enter into the Kingdom of heaven’; because he wears the raiment of death, of cursing, of perdition, he hath not yet received his Lord’s token, he is a stranger and an alien, he hath not the royal watchword. ‘Except,’ He saith, ‘a man be born again of water and the Spirit, he cannot enter into the Kingdom of heaven.”

St. John Chrysostom clearly rejected any possibility of salvation for one who has not received the Sacrament of Baptism. He affirmed the words of Christ in John 3:5 with an unequivocally literal understanding, which is the unanimous teaching of Tradition and the teaching of defined Catholic dogma.

bowler · « **Reply #8 on:** September 25, 2013, 07:29:19 PM »

BY the way, I challenge anyone to find a pre late 1800's catechism that taught salvation by desire for anyone but a catechumen.

Here is a catechism from 1890's, compare even this to the catechisms of the 20th century that start teaching easy salvation for any none Catholic:

The Explanation of the Baltimore Catechism Concerning the Salvation of Non-Catholics orginally published in 1891
by Rev. Thomas L. Kinkead
from Lesson 11: On the Church
* 121. Q. Are all bound to belong to the Church?

A. All are bound to belong to the Church, and he who knows the Church to be the true Church and remains out of it, cannot be saved.

Anyone who knows the Catholic religion to be the true religion and will not embrace it cannot enter into Heaven. If one not a Catholic doubts whether the church to which he belongs is the true Church, he must settle his doubt, seek the true Church, and enter it; for if he continues to live in doubt, he becomes like the one who knows the true Church and is deterred by worldly considerations from entering it.

In like manner one who, doubting, fears to examine the religion he professes lest he should discover its falsity and be convinced of the truth of the Catholic faith, cannot be saved.

Suppose, however, that there is a non-Catholic who firmly believes that the church to which he belongs is the true Church, and who has never—even in the past—had the slightest doubt of that fact—what will become of him?

If he was validly baptized and never committed a mortal sin, he will be saved; because, believing himself a member of the true Church, he was doing all he could to serve God according to his knowledge and the dictates of his conscience. But if ever he committed a mortal sin, his salvation would be very much more difficult. A mortal sin once committed remains on the soul till it is forgiven. Now, how could his mortal sin be forgiven? Not in the Sacrament of Penance, for the Protestant does not go to confession; and if he does, his minister—not being a true priest—has no power to forgive sins. Does he know that without confession it requires an act of perfect contrition to blot out mortal sin, and can he easily make such an act? What we call contrition is often only imperfect contrition—that is, sorrow for our sins because we fear their punishment in Hell or dread the loss of Heaven. If a Catholic—with all the instruction he has received about how to make an act of perfect contrition and all the practice he has had in making such acts—might find it difficult to make an act of perfect contrition after having committed a mortal sin, how much difficulty will not a Protestant have in making an act of perfect contrition, who does not know about this requirement and who has not been taught to make continued acts of perfect contrition all his life. It is to be feared either he would not know of this necessary means of regaining God’s friendship, or he would be unable to elicit the necessary act of perfect contrition, and thus the mortal sin would remain upon his soul and he would die an enemy of God.

If, then, we found a Protestant who never committed a mortal sin after Baptism, and who never had the slightest doubt about the truth of his religion, that person would be saved; because, being baptized, he is a member of the Church, and being free from mortal sin he is a friend of God and could not in justice be condemned to Hell. Such a person would attend Mass and receive the Sacraments if he knew the Catholic Church to be the only true Church.

I am giving you an example, however, that is rarely found, except in the case of infants or very small children baptized in Protestant sects. All infants rightly baptized by anyone are really children of the Church, no matter what religion their parents may profess. Indeed, all persons who are baptized are children of the Church; but those among them who deny its teaching, reject its Sacraments, and refuse to submit to its lawful pastors, are rebellious children known as heretics.

I said I gave you an example that can scarcely be found, namely, of a person not a Catholic, who really never doubted the truth of his religion, and who, moreover, never committed during his whole life a mortal sin. There are so few such persons that we can practically say for all those who are not visibly members of the Catholic Church, believing its doctrines, receiving its Sacraments, and being governed by its visible head, our Holy Father, the Pope, salvation is an extremely difficult matter.

I do not speak here of pagans who have never heard of Our Lord or His holy religion, but of those outside the Church who claim to be good Christians without being members of the Catholic Church.

from Lesson 14: On Baptism
154. Q. Is Baptism necessary to salvation?

A. Baptism is necessary to salvation, because without it we cannot enter into the kingdom of Heaven.

Those who through no fault of theirs die without Baptism, though they have never committed sin, cannot enter Heaven neither will they go to Hell. After the Last Judgment there will be no Purgatory. Where, then, will they go? God in His goodness will provide a place of rest for them, where they will not suffer and will be in a state of natural peace; but they will never see God or Heaven. God might have created us for a purely natural and material end, so that we would live forever upon the earth and be naturally happy with the good things God would give us. But then we would never have known of Heaven or God as we do now. Such happiness on earth would be nothing compared to the delights of Heaven and the presence of God; so that, now, since God has given us, through His holy revelations, a knowledge of Himself and Heaven, we would be miserable if left always upon the earth. Those, then, who die without Baptism do not know what they have lost, and are naturally happy; but we who know all they have lost for want of Baptism know how very unfortunate they are.

Think, then, what a terrible crime it is to willfully allow anyone to die without Baptism, or to deprive a little child of life before it can be baptized! Suppose all the members of a family but one little infant have been baptized; when the Day of Judgment comes, while all the other members of a family—father, mother, and children—may go into Heaven, that little one will have to remain out; that little brother or sister will be separated from its family forever, and never, never see God or Heaven. How heartless and cruel, then, must a person be who would deprive that little infant of happiness for all eternity—just that its mother or someone else might have a little less trouble or suffering here upon earth.

157. Q. How many kinds of Baptism are there?

A. There are three kinds of Baptism: Baptism of water, of desire, and of blood.

158. Q. What is Baptism of water?

A. Baptism of water is that which is given by pouring water on the head of the person to be baptized, and saying at the same time, “I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.”

159. Q. What is Baptism of desire?

A. Baptism of desire is an ardent wish to receive Baptism, and to do all that God has ordained for our salvation.

“Ardent wish” by one who has no opportunity of being baptized—for no one can baptize himself. He must be sorry for his sins and have the desire of receiving the Baptism of water as soon as he can; just as a person in mortal sin and without a priest to absolve him may, when in danger of death, save his soul from Hell by an act of perfect contrition and the firm resolution of going to confession as soon as possible....

160. Q. What is Baptism of blood?

A. Baptism of blood is the shedding of one’s blood for the faith of Christ.

Baptism of blood, called martyrdom, is received by those who were not baptized with water, but were put to death for their Catholic faith. This takes place even nowadays in pagan countries where the missionaries are trying to convert the poor natives. These pagans have to be instructed before they are baptized. They do everything required of them, let us suppose, and are waiting for the day of Baptism. Those who are being thus instructed are called Catechumens. Someday, while they are attending their instructions, the enemies of religion rush down upon them and put them to death. They do not resist, but willingly suffer death for the sake of the true religion. They are martyrs then and are baptized in their own blood; although, as we said above, blood would not do for an ordinary Baptism even when we could not get water; so that if a person drew blood from his own body and asked to be baptized with it, the Baptism would not be valid. Neither would they be martyrs if put to death not for religion or virtue but for some other reason—say political.

161. Q. Is Baptism of desire or blood sufficient to produce the effects of Baptism of water?

A. Baptism of desire or of blood is sufficient to produce the effects of the Baptism of water, if it is impossible to receive the Baptism of water.
----------------------------------

It does not leave much room for any adult to be saved but martyrdom for Christ, or to have never sinned mortally. This is why I say it is a harmless theory affecting practically no one.

How many believers in baptism of desire today, restrict it to this catechisms definition? I've only known one such person in my life.

bowler · « **Reply #9 on:** September 25, 2013, 07:36:54 PM »

Quote

Bowler said: BY the way, I challenge anyone to find a pre late 1800's catechism that taught salvation by desire for anyone but a catechumen.

I also challenge anyone to find a quote from a saint that says that a non-Catholic, like a Jew, Mohamedan, Hindu, Protestant etc can be saved by their desire. In other words, a saint quote that contradicts these quotes below.

Here are some more recent saint quotes on the subject:

http://www.fordham.edu/halsall/mod/1552xavier4.html
From: Henry James Coleridge, ed., The Life and Letters of St. Francis Xavier, 2d Ed., 2 Vols., (London: Burns & Oates, 1890), Vol. II, pp. 331-350; reprinted in William H. McNeil and Mitsuko Iriye, eds., Modern Asia and Africa, Readings in World History Vol. 9, (New York: Oxford University Press, 1971), pp. 20-30.
St. Francis Xavier:
Letter from Japan, to the Society of Jesus in Europe, 1552

"One of the things that most of all pains and torments these Japanese is, that we teach them that the prison of hell is irrevocably shut, so that there is no egress therefrom. For they grieve over the fate of their departed children, of their parents and relatives, and they often show their grief by their tears. So they ask us if there is any hope, any way to free them by prayer from that eternal misery, and I am obliged to answer that there is absolutely none. Their grief at this affects and torments them wonderfully; they almost pine away with sorrow. But there is this good thing about their trouble---it makes one hope that they will all be the more laborious for their own salvation, lest they like their forefathers, should be condemned to everlasting punishment. They often ask if God cannot take their fathers out of hell, and why their punishment must never have an end. We gave them a satisfactory answer, but they did not cease to grieve over the misfortune of their relatives; and I can hardly restrain my tears sometimes at seeing men so dear to my heart suffer such intense pain about a thing which is already done with and can never be undone".

St. Alphonsus: “See also the special love which God has shown you in bringing you into life in a Christian country, and in the bosom of the Catholic or true Church. How many are born among the pagans, among the Jews, among the Mohometans and heretics, and all are lost.” (Sermons of St. Alphonsus Liguori, Tan Books, 1982, p. 219)

St. Alphonsus: “If you are ignorant of the truths of the faith, you are obliged to learn them. Every Christian is bound to learn the Creed, the Our Father, and the Hail Mary under pain of mortal sin. Many have no idea of the Most Holy Trinity, the Incarnation, mortal sin, Judgment, Paradise, Hell, or Eternity; and this deplorable ignorance damns them.” (Michael Malone, The Apostolic Digest, p. 159.)

St. Alphonsus, quoted in Fr. Michael Muller’s The Catholic Dogma: “‘Some theologians hold that the belief of the two other articles - the Incarnation of the Son of God, and the Trinity of Persons - is strictly commanded but not necessary, as a means without which salvation is impossible; so that a person inculpably ignorant of them may be saved. But according to the more common and truer opinion, the explicit belief of these articles is necessary as a means without which no adult can be saved.’ (First Command. No. 8.).”

St. Alphonsus, The History of Heresies, Refutation 6, #11, p. 457: “Still we answer the Semipelagians, and say, that infidels who arrive at the use of reason, and are not converted to the Faith, cannot be excused, because though they do not receive sufficient proximate grace, still they are not deprived of remote grace, as a means of becoming converted. But what is this remote grace? St. Thomas explains it, when he says, that if anyone was brought up in the wilds, or even among brute beasts, and if he followed the law of natural reason, to desire what is good, and to avoid what is wicked, we should certainly believe either that God, by an internal inspiration, would reveal to him what he should believe, or would send someone to preach the Faith to him, as he sent Peter to Cornelius. Thus, then, according to the Angelic Doctor [St. Thomas], God, at least remotely, gives to infidels, who have the use of reason, sufficient grace to obtain salvation, and this grace consists in a certain instruction of the mind, and in a movement of the will, to observe the natural law; and if the infidel cooperates with this movement, observing the precepts of the law of nature, and abstaining from grievous sins, he will certainly receive, through the merits of Jesus Christ, the grace proximately sufficient to embrace the Faith, and save his soul.”

St. Alphonsus: “See also the special love which God has shown you in bringing you into life in a Christian country, and in the bosom of the Catholic or true Church. How many are born among the pagans, among the Jews, among the Mohometans and heretics, and all are lost.”Sermons of St. Alphonsus Liguori, Tan Books, 1982, p. 219.)

In the great deluge in the days of Noah, all mankind perished, eight persons alone being saved in the Ark. In our days a deluge, not of water, but sins, continually inundates the earth, and out of this deluge very few escape. Scarcely anyone is saved. ( St. Alphonsus Liguori)

He who goes to Hell, goes of his own accord. Everyone who is damned, is damned because he wills his own damnation. (St. Alphonsus Liguori)

O ye atheists who do not believe in God, what fools you are! But if you do believe there is a God, you must also believe there is a true religion. And if not the Roman Catholic, which is it? Perhaps that of the pagans who admit many gods, thus they deny them all. Perhaps that of Mohammed, a religion invented by an impostor and framed for beasts rather than humans. Perhaps that of the Jews who had the true faith at one time but, because they rejected their redeemer, lost their faith, their country, their everything. Perhaps that of the heretics who, separating themselves from our Church, have confused all revealed dogmas in such a way that the belief of one heretic is contrary to that of his neighbor. O holy faith! Enlighten all those poor blind creatures who run to eternal perdition! (St. Alphonsus Liguori)

St. Alphonsus: “We must believe that the Roman Catholic Church is the only true Church; hence, they who are out of our Church, or if they are separated from it, cannot be saved.” (Saint Alphonsus Marie De Liguori, Instructions On The Commandments And Sacraments, G. P. Warren Co., 1846. Trans. Fr. P. M’Auley, Dublin, p. 57.)

4. St. Alphonsus: “How thankful we ought to be to Jesus Christ for the gift of faith! What would have become of us if we had been born in Asia, Africa, America, or in the midst of heretics and schismatics? He who does not believe is lost. This, then, was the first and greatest grace bestowed on us: our calling to the true faith. O Savior of the world, what would become of us if Thou hadst not enlightened us? We would have been like our fathers of old, who adored animals and blocks of stone and wood: and thus we would have all perished.” (Saint Alphonsus Maria De Liguori, Preparation for Death, unabridged version, p. 339.)

2Vermont · « **Reply #10 on:** September 26, 2013, 04:37:55 AM »

I already gave you one from 1649 (Douay), but you insist that the teaching was "really" meant for catechumens despite the fact that the catechism doesn't make a point of saying so.

And now I'm really out of these so-called discussions.

bowler · « **Reply #11 on:** September 26, 2013, 07:18:52 AM »

Quote from: 2Vermont

I already gave you one from 1649 (Douay), but you insist that the teaching was "really" meant for catechumens despite the fact that the catechism doesn't make a point of saying so.

And now I'm really out of these so-called discussions.

Yes, it was you, I said someone from CI brought it up. There is no need to "get out" these "so-called" discusions. It sounds like you are frustrated with something. Are you not learning something that you didn't know before?

The problem is that you have to discern truth from obfuscations. You'll find that people who don't know the subject will keep harping on the same points, the little that they know and always stick to that, never learning anything new. On the point of BOD it is very simple:

Find a person who limits his belief in BOD to a catechumen or a martyr for the Faith, and you have someone with common sense. That person can have the confidence that he is supported by St. Thomas and many other Saints and Doctors after the time of St. Thomas. (I've only known one person who only restricted his belief in BOD to these examples. There should be many more out there, but there just isn't. I think it is because it BOD is like a harmless drug that leads to stronger drugs)

Find a person who believes in John 3:15 and the dogmas on EENS and baptism as they are written, literally that is, and you have a person with the support of the Fathers, doctors and saints that came before St. Thomas. And you can read the dogmas as they were intended to be read, as the final word.

Or you can go with the BOD Hypocrites and go against all the Fathers, Doctors, saints and the Athanasian Creed. In other words become a fool.

bowler · « **Reply #12 on:** September 26, 2013, 09:50:20 AM »

Council of Trent, Session VI (Jan. 13, 1547)
Decree on Justification,
Chapter IV.

A description is introduced of the Justification of the impious, and of the Manner thereof under the law of grace.

By which words, a description of the Justification of the impious is indicated, as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God.

Catechism from Trent explains OR THE DESIRE THEREOF:
Dispositions for baptism

Intention

The faithful are also to be instructed in the necessary dispositions for Baptism. In the first place they must desire and intend to receive it; for as in Baptism we all die to sin and resolve to live a new life, it is fit that it be administered to those only who receive it of their own free will and accord; it is to be forced upon none. Hence we learn from holy tradition that it has been the invariable practice to administer Baptism to no individual without previously asking him if he be willing to receive it. This disposition even infants are presumed to have, since the will of the Church, which promises for them, cannot be mistaken.

Necessity Of Confession [Doctrine on Perfect Contrition]

Contrition, it is true, blots out sin; but who does not know that to effect this it must be so intense, so ardent, so vehement, as to bear a proportion to the magnitude of the crimes which it effaces? This is a degree of contrition which few reach; and hence, in this way, very few indeed could hope to obtain the pardon of their sins. It, therefore, became necessary that the most merciful Lord should provide by some easier means for the common salvation of men; and this He has done in His admirable wisdom, by giving to His Church the keys of the kingdom of heaven.

According to the doctrine of the Catholic Church, a doctrine firmly to be believed and constantly professed by all, if the sinner have a sincere sorrow for his sins and a firm resolution of avoiding them in future, although he bring not with him that contrition which *may* be sufficient of itself to obtain pardon, all his sins are forgiven and remitted through the power of the keys, when he confesses them properly to the priest. Justly, then, do those most holy men, our Fathers, proclaim that by the keys of the Church the gate of heaven is thrown open, a truth which no one can doubt since the Council of Florence has decreed that the effect of Penance is absolution from sin.

SJB · « **Reply #13 on:** September 26, 2013, 03:47:49 PM »

From bowler's only source:

Quote

Ordinarily They Are Not Baptised At Once

On adults, however, the Church has not been accustomed to confer the Sacrament of Baptism at once, but has ordained that it be deferred for a certain time. The delay is not attended with the same danger as in the case of infants, which we have already mentioned; should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness.

Nay, this delay seems to be attended with some advantages. And first, since the Church must take particular care that none approach this Sacrament through hypocrisy and dissimulation, the intentions of such as seek Baptism, are better examined and ascertained. Hence it is that we read in the decrees of ancient Councils that Jєωιѕн converts to the Catholic faith, before admission to Baptism, should spend some months in the ranks of the catechumens.

Furthermore, the candidate for Baptism is thus better instructed in the doctrine of the faith which he is to profess, and in the practices of the Christian life. Finally, when Baptism is administered to adults with solemn ceremonies on the appointed days of Easter and Pentecost only greater religious reverence is shown to the Sacrament.

Memento · « **Reply #14 on:** September 26, 2013, 04:35:02 PM »

How about the Commentary from the 1582 Rheims New Testament?

· Annotations for John Chapter 3: "Though in this case, God which hath not bound his grace, in respect of his own freedom, to any Sacrament, may and doth accept them as baptized, which either are martyred before they could be baptized, or else depart this life with vow and desire to have that Sacrament, but by some remedilesse necessity could not obtain it."

It can read online in a copy of its original form: on old paper with antiquated script and in antiquated English.