Xavier doesn't understand the subject enough to converse about it, which is why his posts are filled with quotes. He should be ignored.
Are you offended that I appeared to ignore you in my earlier response, Pax? It wasn't intentional, I had already quoted and responded to three posts, so I decided not to quote a fourth. As I said, I am one person arguing with four or five different people who all want answers to their own question, so you have to be a little patient.
Now, regarding what you claim about me, it is a complete non sequitur. It would be like saying "St. Paul is always quoting the Old Testament Scriptures, therefore he doesn't understand the Old Testament". Non Sequitur. I quote the Popes, Saints, Catechisms, Councils, Doctors, Code of Canon Law etc to show that I have not invented my own doctrine, as the BOD-denying Dimonds indisputably have, but that I follow the Doctors in every way. Prove me wrong if I don't.
I already gave many Scriptural Examples, with Authorized Commentary, that Baptism of Desire, which is faith working by charity, immediately remits sins. Here is another, Fr. Haydock on Luk 7:47
Ver. 47. Many sins are forgiven her, because she hath loved much. In the Scripture, an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; the sins of this woman, in this verse, are said to be forgiven, because she loved much; but (v. 50,) Christ tells her, thy faith hath saved thee. In a true conversion are joined faith, hope, love, sorrow, and other pious dispositions. Wi. and on ver 50"Therefore she was justified not so much through her faith, as her charity: still she had faith, or she would not have come to Jesus, to be delivered from her sins. It was therefore her faith, working by charity, that justified her: and this is the doctrine of the Catholic Church." See: https://www.ecatholic2000.com/haydock/ntcomment55.shtmlHere is St. Alphonsus saying what I said earlier. First, those who who make an act of love of God or Contrition, in which the desire for the Sacrament of Baptism is implicit, are immediately justified and enter the State of Grace. Next, if these persevere in the State of Grace, they will receive the whole Faith also later, and be saved as Catholics or Christians.
St. Alphonsus:
On the Council of Trent, 1846, Pg. 128-129 (Duffy): "Who can deny that the act of perfect love of God, which is sufficient for justification, includes an implicit desire of Baptism, of Penance, and of the Eucharist. He who wishes the whole wishes the every part of that whole and all the means necessary for its attainment. In order to be justified without baptism, an infidel must love God above all things, and must have an universal will to observe all the divine precepts, among which the first is to receive baptism: and therefore in order to be justified it is necessary for him to have at least an implicit desire of that sacrament." http://www.baptismofdesire.com/Also St. Alphonsus:
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.” (The History of Heresies, Refutation 6, #11) https://exlaodicea.wordpress.com/2017/01/23/st-alphonsus-liguori-on-st-thomas-on-the-necessity-of-explicit-faith-in-the-trinity-and-the-redeemer/There is a clear dogmatic Tradition in favor of Baptism of Desire. The Catholic Encyclopedia's explanation of it should be enough. Pope St. Pius V himself, in the Roman Catechism, and in two other places, clearly teaches charity remits sins, in condeming Michael Baius.
Baptism of Desire is not a natural desire to receive Baptism. Baptism of Desire is a supernatural desire animated by love of God or contrition. This is explained also in the Holy Office letter on the Fr. Feeney, which was praised by Msgr. Fenton, with whom I agree: "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...
...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...
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 (<Denzinger>, nn. 797, 807) ...
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" (Heb. 11:6). The Council of Trent declares (Session VI, chap. 8): "Faith is the beginning of 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. 801)
https://www.ewtn.com/catholicism/library/letter-to-the-archbishop-of-boston-2076Msgr. Fenton comments: "Now most theologians teach that
the minimum explicit content of supernatural and salvific faith includes, not only the truths of God’s existence and of His action as the Rewarder of good and the Punisher of evil, but also the mysteries of the Blessed Trinity and the Incarnation. It must be noted at this point that there is no hint of any intention on the part of the Holy Office, in citing this text from the Epistle to the Hebrews, to teach that explicit belief in the mysteries of the Blessed Trinity and of the Incarnation is not required for the attainment of salvation. In the context of the letter, the Sacred Congregation quotes this verse precisely as a proof of its declaration that an implicit desire of the Church cannot produce its effect “unless a person has supernatural faith.”
This is the same doctrine of St. Athanasius (in the Athanasian Creed), St. Alphonsus, Fr. Mueller in a Catechism approved by Rome and is what I believe also. All who were saved believed in Our Lord Jesus Christ explicitly before their death, i.e. the Trinity and Incarnation.
Topic: The Absurdities of The Feeneyite Heresy (Read 32491 times)