Catholic Info
Traditional Catholic Faith => Crisis in the Church => The Feeneyism Ghetto => Topic started by: Stubborn on July 28, 2014, 06:54:30 AM
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Started from another thread referencing this Post (http://www.cathinfo.com/catholic.php?a=topic&t=32495&min=170&num=5)
you have the nerve to say that I and/or CMRI denies EENS. Read their web site and prove it.
CMRI has twice published an article entitled "The Salvation of Those Outside the Church" ... a WORD FOR WORD contradiction of EENS.
I posted that article in the library on this forum...read it and weep, Ladislaus
http://www.cathinfo.com/catholic.php?a=topic&t=26486&f=16&min=0&num=5
I posted the below article in a readable format in order for Catholics here on CI to enumerate the errors within this article from CMRI, written by Fr. Noel Barbara.
I quickly was overwhelmed by the amount and scope of errors, and found that the below article could have been written by any Novus Oddo priest or bishop - or layperson for that matter.
So I stopped pointing out the lies and falsehoods after only the first few lies in the article (in blue) and will leave the rest for other the Catholics here on CI to post the truth against the lies in the article from Fr. Noel Barbara.
THE SALVATION OF THOSE OUTSIDE THE CATHOLIC CHURCH as Ladislaus enunciated, is "a word for word contradiction of EENS"
"There is only one universal Church, outside of which absolutely no one can be saved." (Infallibly decreed by Pope Innocent III in the Fourth Lateran Council, 1215) Gregory XVI gave enunciation to this dogma which is "one of the most important and most clearly enunciated" teachings of our religion.
How are we to understand his words? The reason Fr. Noel Barbara asks: "how are we to understand his words?" after Gregory XVI just said the dogma means exactly what it says, is because Fr. Noel Barbara is about to write an essay in order to introduce a lie and explain why the words of both the dogma and Pope Gregory's enunciation of it actually do not mean what they say - this is done with the spirit of Vatican 2 in mind where even after interpretation, all papal docuмents remain ambiguous.
As they were meant to be understood by the Apostles, This is the first outright lie. The First Vatican Council decrees that we must understand dogma "as once declared". Here we see Fr. Noel starts off his explanation with a lie. This is almost always the #1 essential step in the adulteration of dogma - to start off with a lie in order to change the meaning of the sacred dogma into a meaningless formula under the pretext of a better understanding - this is explicitly condemned by the First Vatican Council. the Apostolic Fathers and all the Doctors. The word of God can never change. As our Master said, "The sky and the earth will pass away, but my words will never pass away" (Mark XIII:31).
Whosoever wishes to be faithful to the Lord should
"absolutely reject the heretical supposition that dogmas
evolve, as a result of which their meaning can change and
become different from that which the Church first imparted to
them" ("Antimodernist Oath", Denzinger 2145,4).
Such being the case, the Church today, as she has always
done, clearly teaches that outside of her, no one can be saved.
In the face of this, must one believe that everyone,
without exception, who does not OFFICIALLY belong to the Church
by means of the reception of Baptism and the public profession
of the Catholic faith, is damned? Not at all. Listen to the
words of Pope Pius IX: "God in his sovereign bounty and mercy
does not allow that a person who is not guilty of a voluntary
fault should be subject to eternal punishment" (Letter "Quanto
conficiamur"). In order to help us understand the possibility
of salvation for "non-Catholics", I shall review the nature of
the Church, and how, by means of her, God in His Mercy
regenerates souls and saves them.
WHAT IS THE CHURCH?
Recalling an expression used by St. Paul (Col. I:24), Pope
Pius XII said that the Church is the Mystical Body of Christ:
"Mystici Corporis Christi quod est Ecclesia", and, in doing so,
confirmed the answer Joan of Arc gave to her judges when she
said: "In my opinion the Church and Christ are one and the same
thing."
"The Church", said dom Grea, "is Christ Himself; the
Church is the "fullness" and the achievement of Christ, "His
Body" and his true and mystical growth: The Church which is His
Body, and the fullness of him who is filled all in all (Eph.
I:22-23). And so it is that the Church occupies among the
works of God the very place of Christ. Christ and the Church
are one and the same work of God" ("L'Eglise et sa constitution
divine", p. 18).
Surely it is clear from this that there can only be one
institution which is the authentic Church of Christ.
HOW ARE WE TO RECOGNIZE THE CHURCH?
Foreseeing that innumerable Churches would claim to be
this unique institution, Christ took great pains to delineate
the nature of His Church and to distinguish it from all the
others. He did this at Caesarea Philippi. After having told
Simon bar Jona that he was Peter, Jesus declared "upon this
rock I will build my Church" (Matt. XVI:18). The Master did
not say "a Church", but "MY Church". This possessive adjective
makes it abundantly clear that of all the religious societies
which claim to belong to Him, only the Roman Catholic Church,
which is built upon the rock of Peter, is the authentic Church
of Christ; the others, which reject this rock, cannot be such.
The dogma in question must therefore be understood in this
manner: "Outside of the Roman Catholic Church, absolutely no
one will be saved".[1]
The Mystical Body of Christ, the true Church, participates
in the mystery of the Incarnation. Just as her Head, that is
Jesus Christ, is both true Man and true God, so also the
Catholic Church is at one and the same time both human and
divine, a material and a spiritual entity.
THE BODY OF THE CHURCH, that which renders her visible and
constitutes as it were "a flag raised over the nations", is
first of all those members of which she is composed. Also
pertaining to the body of the Church is the public profession
of the faith by these members, the sensible signs by means of
which she communicates to them the divine life, and finally,
the entire ensemble of her rites and monuments.
THE MEMBERS OF HER BODY are all those who have received
the laver of regeneration or Baptism. This is the sacrament of
the faith which Jesus instituted in order to bring together all
those whom the Father had called and chosen (John XV:16,
VI:44). As members of a visible body, they publicly profess
the Catholic faith.
OUTSIDE AND SEPARATED FROM THE BODY OF THE CHURCH are all
those who have been so unfortunate as to commit the sin of
heresy, schism or apostasy, as well as those who have been
excluded by legitimate authority.
THE SOUL OF THE CHURCH or her divine aspect is above all
the Holy Spirit, the Spirit of Jesus. It is He who gives life
to the Church, who illuminates and directs her. It is also
this divine life which, descending from the Head, vivifies all
the members and binds them together. Finally, the Soul of the
Church consists of "the theological virtues faith, hope and
charity, the gifts of grace from the Holy Spirit, and all the
celestial treasures which are derived from the merits of Christ
the Redeemer, and of the Saints" ("Catechism of Saint Pius X").
BELONGING TO THE SOUL OF THE CHURCH are all those in whom
the Holy Spirit dwells.[3] These are those who have theological
faith, possess the divine life and are in a state of grace.
The primary effect of the Holy Spirit in the soul is to
sanctify it.
While sinners have separated themselves from the Soul of
the Church, they remain always united to her body. Pope Pius
XII recalled this in his encyclical "Mystici Corporis": "It is
necessary to recognize that the infinite mercy of Our Lord
makes it impossible for Him to refuse a place in His Mystical
Body to those whom He had previously not refused a place at his
banquet table (Matt. IX:11). For no fault, not even a most
serious sin - schism, heresy and apostasy apart - can separate
one from the Body of the Church."
SEPARATED FROM THE SOUL OF THE CHURCH are all those who,
as a result of some mortal sin, are no longer in a state of
grace. They have in effect expelled the Holy Spirit from their
souls because He cannot live in a soul that is stained by
mortal sin.
SALVATION COMES FROM GOD
It is a truth of our faith, one that as Catholics we must
believe, that there is no salvation apart from Jesus Christ.
Since the Church is the Mystical Body of Christ, it is by means
of her that salvation is of necessity made available to us. In
what way does this happen?
THE ORDINARY MANNER
God bestows His gifts with consummate grace and
generosity. In order to make it possible for men to save
themselves more easily, His Son instituted and made available
to them true sources of grace in the sacraments. God has
obligated Himself to give us graces by these sensible signs,
and He is always faithful to His promises. Each time a
sacrament is properly administered, by one who has the power to
do so, and as long as men do not hinder His action, God is
obliged to provide them with the grace signified. This is the
constant teaching of the Catholic Church.
THE EXTRAORDINARY MANNER
If the Church teaches that the sacraments instituted by
the Son of God made man oblige the Father to give His graces to
whomsoever validly receives them, she has never taught that His
generosity is restricted to this methodology. If the Lord was
obliged to give those who labored the entire day the denarius
he had agreed upon, His Son reminds us that He did no wrong in
giving as much to those to whom He had promised nothing. Who
can be so presumptuous as to pretend that He is not allowed to
do as He wishes? What upright soul can take offense at His
generosity? (Read Matt. XX:1-16). It is then clear that God,
who has promised to give His graces through these ordinary
means of the sacraments, can also give them in an extraordinary
manner. Holy Scripture provides us with numerous examples of
this. Thus, Saint Dismas, the good thief, received the grace
of regeneration without any sacrament, and this with such
efficacy that Our Lord said to him, "This very day you will be
with me in Paradise" (Luke XXIII:43).
Again, it was without the medium of any sacrament that the
Virgin Mary, the Apostles and "the brothers who numbered around
120" (Acts I:15), "all together in one place" (II:1), were
filled with the Holy Spirit and were confirmed.
The centurion Cornelius, his parents, servants and most
intimate friends also received the Holy Spirit and were
gathered into the Soul of the Church before even being Baptized
by Peter. Baptism brought them into the Body of the Church,
but not into her Soul, for they were joined to the latter as
soon as they received the Holy Spirit (Acts X:44-48).
Closer to our own time we can cite the case of Ratisbonne,
a Jew who was overcome by grace on January 20, 1842 while in
the church of Saint Andrew in Rome. He changed from a state of
complete disbelief and hostility to the Church to one of
complete acceptance of the Catholic faith. At the same time he
received a knowledge of the Christian mysteries that he had
never studied. Like his co-religionist Paul of Tarsus, Baptism
attached Ratisbonne only to the Body of the Church. He
belonged to the Soul of the Church from the moment of his
conversion, thanks to the virtue of theological faith.
These examples show with a certitude which cannot be
denied that it is possible to belong to the Soul of the Church
without belonging to her Body, and that God can bestow His
graces in an extraordinary manner which is independent of the
sacraments.
WHO IS ASSURED OF HIS SALVATION?
It is important that we remember that what saves us from
eternal damnation is not belonging to the Body of the Church,
but rather belonging to the Soul of the Church. The Church has
always taught that the baptized who die in a state of mortal
sin which has not been forgiven, are damned despite their
belonging to the Body of the Church. Without doubt, it is not
possible for those who refuse to attach themselves to the Body
of the Church to belong to her Soul. But is it possible for
those who, without any fault of their own, cannot receive
baptism of water or explicitly formulate an act of Catholic
faith in order to be part of the Body of the Church to belong
to the Soul of the Church and be assured of their salvation?
The response to this question provides us with the solution to
the problem which the salvation of non-Catholics raises.
By means of the letter "Quanto conficiamur" given to the
Italian episcopacy (on August 10, 1863), Pius IX clarified this
matter in a striking manner. "We know", he said, "that those
WHO ARE INVINCIBLY IGNORANT OF OUR MOST HOLY RELIGION, AND WHO
OBSERVE WITH CARE THE NATURAL LAW AND ITS PRECEPTS, written by
God in the hearts of all men, AND WHO ARE DISPOSED TO OBEY GOD,
and who live a life which is honest and upright, can, with the
aid of the light of divine grace, acquire eternal salvation."
If they can acquire eternal life without belonging to the
Body of the Church, it is because they are united to her Soul.
Under what conditions does this occur? The papal text goes on
to explain.
THE NON-CATHOLICS
This phrase is very vague. It designates individuals who
span the spectrum from schismatic Christians to atheists, and
embraces in between a host of religious groups, both Christian
and non-Christian. If all, in so far as they are non-Catholic,
are outside the Ark of Salvation, not all have the same degree
of difficulty in order to overcome the obstacles and enter into
this Ark. The followers of Photius (the Orthodox) need only
accept those dogmas which relate to the primacy and
infallibility of the Pope.[2] The followers of Luther, who
deny almost all the Catholic dogmas, have much greater
obstacles to overcome. As for the Jews and Muslims, obstinate
in their opposition to the divine mysteries (the Trinity and
Christology), they are faced with the problem of denying
principles that are fundamental to their religion if they wish
to truly enter into the way of salvation.
With regard to these latter and all those who deny the
mysteries of God, it is necessary to make the following point.
If it is possible that non-Catholics can belong to the Soul of
the Church while in good faith knowing nothing of the divine
Mysteries, this is absolutely impossible for those who
blaspheme against them. Those who imprecate (blaspheme
against) these mysteries clearly manifest that they are not
animated by the good Spirit and that they do not belong to the
Soul of the Church .
NECESSARY CONDITIONS WHICH MUST BE FULFILLED
FOR NON-CATHOLICS TO BELONG TO THE SOUL OF THE CHURCH
INVINCIBLE IGNORANCE
This is the error in which those who without any fault on
their part find themselves. It presumes good faith. It can be
met with among those to whom the true religion has never been
presented, and among those to whom it has been presented and to
whom, despite this, it does not appear to be the truth. Such
is to be found in parts of the world which are completely
adherent to the schismatic churches or some other cult, such as
Islam, Judaism, Protestantism, etc. This ignorance excuses
those involved of all culpability. One calls this invincible
because they are prevented from abandoning their errors
precisely because they believe they are adhering to the truth.
Invincible ignorance only excuses the faults committed
against the existence, the nature and the demands of the one
true religion. It never excuses those faults that go against
the precepts of natural law since such are "written in the
hearts of all men by God Himself".
IT IS NECESSARY TO CAREFULLY OBEY THE NATURAL LAW AND ALL
ITS PRECEPTS.
Among the demands of this law, and in fact of primary
importance, are our duties towards God. Whatever his state or
condition, man is obliged to recognize the existence of God,
His sovereignty, and believe that He rewards man for the good
that he does, and punishes him for the evil that he does.
"Without faith", St. Paul affirms, "it is impossible to please
God. It is necessary for a person who comes to God to believe
that He exists, that He rewards those that seek after Him"
(Heb. XI:6). Such excludes from salvation all those non-
Catholics who are atheists, be they of the militant or
indifferent variety.
We know from St. Paul the reasons for their culpability.
"Because that which is known of God is manifest in them. For
God hath manifested it unto them. For the invisible things of
Him, from the creation of the world, are clearly seen, being
understood by the things that are made; His eternal power also,
and divinity: so that they are inexcusable. Because that, when
they knew God, they have not glorified Him as God, or given
thanks" (Rom. I:19-21). The Church recalled this teaching of
the faith at Vatican I: "If anyone says that the one and true
God, our Creator and Lord, cannot be known with certitude by
means of His works, thanks to the natural light of human
reason, let him be anathema" (Const. "Dei Filius", Denz.
1806).
IT IS NECESSARY TO BE DISPOSED TO OBEY GOD AND IN ALL
THINGS TO DESIRE HIS GOOD PLEASURE.
In his Encyclical "Mystici Corporis Christi", Pope Pius
XII, after having distinguished between those who are actually
incorporated into the Church, and those who are united only by
desire to her soul, adds: "However, one should not think that
any kind of desire to be part of the Church suffices for the
salvation of one's soul. The desire required is one animated
by perfect charity". In so stating, Pius XII was but
reiterating the third condition specified by Pius IX.
The law of love should express itself by action rather
than by words: "It is not all those who say Lord, Lord, but
those who do the will of my Father who will enter into the
kingdom of heaven" (Cf. Matt. VII:21).
This disposition in everything to do the will of God is an
indication of their implicit but true desire to adhere to the
Catholic Church. Their faith in God is not dead because it is
productive of fruit. In essence, they are not content merely
with believing; they make their conduct conform to their
belief, and this concordance of their will with that of God
makes them implicitly, but truly, desire the Baptism that Jesus
instituted in order to incorporate them into His Church if they
are not Christian, and makes them disposed to abjure the errors
which maintain them outside of the Church if they are misled
and are in a schismatical or heretical sect. Unquestionably,
if they were aware of the fact, they would abjure their errors,
as they are well disposed to submit to His will. It is this
disposition, this charity which God has given them, which
inclines them to "do the will of the Father in Heaven", and
which gathers them into the soul of the Church.
ARE YOU NOT SETTING UP IMPOSSIBLE CRITERIA?
Some think that all these conditions cannot be fulfilled,
especially among those souls that have never known the true
religion. As they see it, to demand such criteria is
equivalent to condemning virtually all non-Catholics to eternal
damnation. But they are quite wrong. Those who see things in
this way forget the words of Jesus to His disciples when they
questioned Him precisely on the issue of how it was possible
for anyone to save his soul: "With men it is impossible, but
not with God: for all things are possible with God" (Mark
X:27).
If God helps non-Catholics to save their souls outside of
the norms established by His Son, it is because He would "have
all men to be saved, and to come to the knowledge of the truth"
(I Tim. II:4). This desire induces the Father to continuously
draw souls (John VI:44) that His Son chooses (John XV:16). In
order to enlighten them, He normally uses the ministers of His
Church. But this habitual disposition in no way hinders Him
from drawing some souls directly and without any minister
whatsoever, and regardless of the situation in which they find
themselves. God, who wishes the salvation of every soul,
provides every soul with the necessary graces. To that degree
that a given soul responds to graces bestowed, it receives yet
further graces, "for it is God that worketh in you, both to
will and to accomplish" (Phil. II:13). It is thus that the
most profound transformations occur little by little in souls
of good will and dispose such souls above all to desire to do
the will of God whom they adore "in truth". Not all these
souls are visited with extraordinary graces which transform
them "in a moment, in the twinkling of an eye" (I Cor. XV:52)
as occurred to Saul or Ratisbonne. It is "the wisdom of God
which visits them ... for wisdom is more active than all active
things ... Wisdom is the splendor of the eternal light ...
which renews all things and through the nations conveyeth
herself into holy souls, she maketh the friends of God ... She
reacheth from one end of the world to the other and ordereth
all things sweetly" (Wisdom, VII:24-27, VIII:1). This is that
sweetness "for the forgiveness of their sins"; this is that
"visit of the rising Sun from on high[4] which enlightens those
who are in darkness and in the shadow of death and directs them
in the way of peace" that Zacharias sang of in his "Benedictus"
canticle which was and is in effect "the entrails of the
mercy[5] of our God" (Luke I:78-79).
A CATHOLIC RESPONSE TO THE QUESTION RAISED
We are able, in complete accord with Catholic teaching, to
respond in the affirmative to the question which was raised
above. Yes indeed, through the great mercy of our God, it is
possible that non-Catholics belong to the Soul of the Church by
an implicit desire, by a desire animated by perfect charity,
even though they do not belong to the visible Body of the
Church.
Are there many such? Only God Himself knows. "The works
of man, Ecclesiastes tells us, are in the hands of God, and man
knoweth not whether he be worthy of love or hatred" (IX:1).
Only Jesus, the good pastor "knows His sheep ... even those
that are not yet of His sheepfold" (John X:14&16). As for us,
if we truly love our master, we should hope that the number of
non-Catholics who belong to the soul of the Church will always
increase. And in order to be sure that such a desire is not
void of content, we should work as hard as we can to enlighten
such souls, above all in praying for them and in making
sacrifices in order that God might, by means of His Holy
Spirit, enlighten them so that they might be renewed in their
dispositions with regard to the true religion.
Now, even though these non-Catholics belong to Christ by
means of their union with the Soul of His Church, one should
nevertheless never forget that they are in a state "where no
one can be sure of his eternal salvation; for, as the Pope
assures us, they are deprived of those many and most important
supports and heavenly favors that can only be found within the
bosom of the Catholic Church" ("Mystici Corporis Christi").
Let us consider some of those helps of which they are deprived.
The Roman Catholic Church is HIS Church. It is the Church
to whom Our Lord confided all that He learned of His Father
(John XV:15), and it is the ministers of His Church that He
sent forth as His Father sent Him (John XX:21), to teach all
nations to observe EVERYTHING that He commanded (Matthew
XXVIII:19-20). Outside of this Church souls lack access to ALL
that He taught. Now Jesus warned His own that "if you continue
in my word ... you will know the truth and the truth will make
you free" (John VIII:31-32). Being separated from His Church,
non-Catholics are bound to be in error on one or more points.
Now, just as the truth frees and sanctifies those that accept
it (John XVII:17), so also is error the work of the devil which
enslaves those who follow it (John VIII:44).
It is also to HIS Church that Jesus confided the seven
sacraments; non-Catholics are deprived of this, and this
deprivation can only make their perseverance in the path of
salvation more precarious. While there is no doubt but that
some of the sects have preserved the priestly function intact
and this for them is a source of grace, unfortunately for them,
they use it in a reprehensible manner. For, in effect, it is
to HIS Church that the sacraments were confided, and not to
those who have broken away from her. In conferring on the
ministers that she ordains this inamissible power (i.e., a
power that cannot be lost), the Church is placing her
confidence in them. Never would she have confided this power
to them if she thought they would defect from her. Surely any
honest individual can understand that a person who leaves a
society no longer has the right to use those powers which said
society confided to him. If he does so in spite of this
defection, he is guilty of an abuse for which he will one day
have to answer.
Sacraments conferred under such circuмstances are
productive of [spiritual] life to those who accept them in
perfect good faith and place no obstacle to their reception.
For all others, they are productive of spiritual death.
Another support which is by no means the least of which
non Catholics - schismatics apart - are deprived is that of the
sacrament of penance. If even within the Church where one
enjoys the greatest of possible benefits, one must "work out
one's salvation with fear and trembling" (Phil. II:12), how
much more one should tremble for the salvation of those who do
not belong to her body! The ability to commit mortal sin is
not limited to Catholics. Now it is a dogma of our faith that
every mortal sin which is not forgiven merits by its very
nature eternal hell. While it is easy to commit a mortal sin,
it is much more difficult to escape its effects. This is the
reason why Our Lord instituted the sacrament of penance which
the Fathers of the Church call a second baptism and the second
safeguard of salvation. While a Catholic who finds himself
incapable of achieving a state of perfect contrition can still
be forgiven by means of this sacrament of penance, the
non-Catholic who is deprived of this sacrament can only be
forgiven by attaining a state of perfect contrition.[6] From
this fact alone one can see how privileged, with regard to the
matter of salvation, are those who belong to the Body of the
Church and who as a result can so easily enjoy the treasures of
her graces. And as opposed to these, how disadvantaged are
those who are deprived of such favors! Pius XII spoke to us of
those who are in a state "where no one can be sure of his
eternal salvation". One should not be surprised that God
wished these facilities, and His Son has established HIS
Church, precisely to make salvation easier to those who wished
to enter it.
CONCLUSION
It is precisely because the true Church of Christ took
this dogma seriously that she has desired to be a missionary
Church since Apostolic times. In this she is but reflecting
the word of the Master who made her aware of the terrible
danger that those who do not know her to be the only Ark of
Salvation and continue to live in the darkness of idolatry, or
other religions, or in heresy and schism, run with regard to
their eternal salvation. This is why she sends forth so many
thousands of her sons and daughters at the risk of their lives
to enlighten non-believers.
And in so doing the Catholic Church is aware of the fact
that she is responding faithfully to the command of Our Lord:
"Go forth to all the nations and make disciples, baptizing them
in the name of the Father and the Son and the Holy Spirit,
teaching them to observe all those things which I have
commanded you. He who believes and is baptized will be saved;
but he who does not believe will be condemned" (Matt. XXVIII:
19-20; Mark XVI:16).
It is because of her faithfulness to her Lord that this
same Catholic Church has a special Mass entitled "De Progaganda
Fide" in her Missal, a Mass in which she recalls that "her Lord
is great and infinitely worthy of praise; for He is more
powerful than all the other gods. FOR ALL THE GODS OF THE
PEOPLES ARE ONLY DEMONS" (Tractus).
It is again because of her faithfulness to her Lord who
became flesh and offered himself on the Cross for the salvation
of all men that the Catholic Church multiplies her prayers and
beseeches her children to make sacrifices "in order that God
might provide workers for the harvest" (Matt. IX:38), and that
He might send His Holy Spirit to renew the face of the earth
and enlighten those who are "seated in darkness and in the
shadow of death" (Luke I:79). The Apostle strongly recommends
this practice to his dear Timothy: "I desire first of all that
supplications, prayers, intercessions and thanksgiving be made
for all men ... for this is good and acceptable in the sight of
God our Saviour" (I Tim. II:1-3).
ENDNOTES:
[1] "In order to define and to describe this true Church of
Jesus Christ - that is to say the "holy Catholic Apostolic and
Roman Church" - one can find no finer expression, none that is
more divine, than "the Mystical Body of Christ" (Pope Pius XII,
Encyclical "Mystici Corporis Christi").
[2] Invincible ignorance of these dogmas is easily met with
among a people and clergy that are badly educated.
[3] Whosoever belongs to the Soul of the Church possesses the
Spirit of Jesus.
[4] "Oriens ex alto", a biblical expression designating the
Messiah (Cf. Zacharias VI:12), the splendor of the eternal
Light, the Sun of Justice "that enlighteneth EVERY MAN who
comes into the world" (John I:9).
[5] A footnote in The French Bible (of Fillion) tells us that
this Canticle is the most powerful expression of the most
intimate mercy of God who wishes to save all men.
[6] The distinction is easily seen if one considers the Act of
Contrition. An imperfect act of contrition is one which is
made because of the fear of the loss of heaven and the pains of
hell. A perfect act of contrition requires that it be for the
love of God (i.e., perfect charity) who is infinitely good and
worthy of all our love.
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I have rarely seen defense of BoD that doesn't mire itself in myriad errors and heresies and self-contradictions; this is no exception.
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I would say, that he has almost everyone who is outside of the Church, on the salvation bus, headed for Heaven.
That is to say, that there is an excuse for just about everyone, so that they are dispensed from their obligations to God and His grace.
Oh! what a happy world...............
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Just in case you missed a few more places to study up on!
Catechisms that teach Baptism of Desire
Quote:
1. A Catechism for Inquirers by Rev. Joseph I. Malloy, C.S.P.
Reference page 28.
New York: Paulist Press, 1927.
Permissu Superiorum: Joseph McSorely, C.S.P., Superior General.
Nihil Obstat: Arthur J. Scalan, S.T.D., Censor Librorum.
Imprimatur: Patrick Cardinal Hayes, Archbishop of New York.
2. A Catholic Catechism for the Parochial Schools and Sunday Schools of the United States. By Rev. James Groenings, S.J., translated by the Very Rev. James Rockliff, S.J.
Reference page 101.
New York, Cincinnati, Chicago: Benziger Brothers, 1900.
With the Approbation of the Most Rev. Archbishop of New York and of Religious Superiors.
Nihil Obstat: Theodore Van Rossum, S.J., Censor Deputatus.
Imprimatur: Michael Augustine, Archbishop of New York.
3. A Complete Catechism of the Catholic Religion. Translated from the German of Rev. Joseph Deharbe, S.J., by the Rev. John Fander. Preceded by A Short History of Revealed Religion, from the Creation to the Present Time. 6th American Edition. Edited by the Rev. James J. Fox, D.D. and the Rev. Thomas McMillan, C.S.P.
Reference page 257.
New York: Schwartz, Kirwin & Fauss, 1912.
Nihil Obstat: Very Rev. Edmund T. Shanahan, D.D., Censor Deputatus.
Imprimatur: John M. Farley, Archbishop of New York.
4. A Catechism Moral and Controversial, Proper for such as are already advanced to some Knowledge of Christian Doctrine by Thomas Miles Burke, O.P.
Reference page 87.
Permissu Superiorum.
Lisbon, 1752.
5. A Catechism of Catholic Doctrine.
Reference page 80.
Dublin, 1951.
Approved by the Archbishops and Bishops of Ireland.
Imprimatur: Joannes Carolus, Archiepiscopus Dublinensis, Hiberniae Primas.
6. A Catechism of Christian Doctrine Prescribed for Use in the Diocese of Victoria, 2nd Ed.
Reference page 36.
Imprimatur: Alexander MacDonald, Bishop of Victoria.
From the Preface:
The writer is indebted to the Archbishop of Toronto for much, if not all, of what is best in this book. It has been already done into Spanish, and is used in South America.
Toronto: Madigan & Moylan, 1920.
7. A Dogmatic Catechism. From the Italian of Frassinetti. Revised and Edited by the Oblate Fathers of St. Charles.
Reference page 188.
London: R. Washbourne, 1872.
Recommended by Henry Edward, Archbishop of Westminster.
8. An Advanced Catechism of Catholic Faith and Practice, Based Upon the Third Plenary Council Catechism, for Use in the Higher Grades of Catholic Schools. Complied by Rev. Thomas J. O’Brien, Inspector of Parochial Schools in the Diocese of Brooklyn.
Reference page 82.
Akron: D. H. McBride & Company, 1901.
Nihil Obstat: Rev. M. G. Flannery, Censor Librorum
Imprimatur: Ign. F. Horstmann, Bishop of Cleveland.
9. An Explanation of the Baltimore Catechism of Christian Doctrine: For the Use of Sunday-School Teachers and Advanced Classes. By the Rev. Thomas L. Kinkead.
Reference page 164.
New York, Cincinnati, Chicago: Benziger Brothers, 1891.
Received approbations from:
His Eminence Cardinal Gibbons.
Most Rev. M. A. Corrigan, D.D., Archbishop of New York.
Most Rev. William Henry Elder, D.D., Archbishop of Cincinnati.
Most Rev. Thomas L. Grace, D.D., Archbishop of Siunia.
Most Rev. P.J. Ryan, D.D., Archbishop of Philadelphia.
Most Rev. William J. Walsh, D.D., Archbishop OP Dublin, Primate of Ireland.
Right Rev. D. M. Bradley. D.D., Bishop of Manchester.
Right Rev. Thomas F. Brennan, D.D., Bishop of Dallas.
Right Rev. M. F. Burke, D.D., Bishop of Cheyenne.
Right Rev. L. De Goesbriand, D.D., Bishop of Burlington.
Right Rev. John Foley, D.D., Bishop of Detroit.
Right Rev. H. Gabriels, D.D., Bishop-elect of Ogdensburg.
Right Rev. N. A. Gallagher, D.D., Bishop of Galveston.
Right Rev. Leo Haid, O.S.B., D.D., Vicar Apostolic of North Carolina.
Right Rev. John J. Hennessy, D.D., Bishop of Wichita.
Right Rev. Junger, D.D., Bishop of Nesqually.
Right Rev. John J. Keane, D.D., Rector of the Catholic University, Washington.
Right Rev. W. G. McCloskey, D.D., Bishop of Louisville.
Right Rev. James Mcgolrick, D.D., Bishop of Duluth.
Right Rev. Camillus P. Maes, D.D., Bishop of Covington.
Right Rev. C. E. McDonnell, D.D., Bishop-elect of Brooklyn.
Right Rev. P. Manogue, D.D., Bishop of Sacramento.
Right Rev. Tobias Mullen, D.D., Bishop of Eric.
Right Rev. H. P. Northrop, D.D., Bishop of Charleston.
Right Rev. Henry Joseph Richter. D.D., Bishop of Grand Rapids.
Right Rev. S. V. Ryan, D.D., Bishop of Buffalo.
Right Rev. L. Scanlan, D.D., Bishop of Salt Lake.
10. Anecdotes and Examples Illustrating the Catholic Catechism. Selected and Arranged by Rev. Francis Spirago, Professor of Theology. Supplemented, Adapted to the Baltimore Catechism, and Edited by Rev. James J. Baxter, D.D.
Reference page 166.
New York, Cincinnati, Chicago: Benziger Brothers, 1904.
Nihil Obstat: Remigius Lafort, S.T.L., Censor Librorum.
Imprimatur: John M. Farley, D.D., Archbishop of New York.
11. Biblical Treasury of the Catechism, 3rd Ed. Complied and Arranged by Rev. Thomas E. Cox.
Reference page 182.
New York: William H. Young & Company, 1900.
Nihil Obstat: T. L. Spalding.
Imprimatur: Patrick A. Feehan, D.D., Archbishop of Chicago.
12. Catechism Made Easy, Being a Familiar Explanation of the Catechism of Christian Doctrine, Vol III. by Rev. Henry Gibson, Late Catholic Chaplain to the Kirkdale Gaoland Kirkdale Industrial Schools.
Reference pages 15 and 38.
London: R Washbourne, 1877.
Nihil Obstat: Carolus Canonicus Teebay.
Imprimatur: Bernardus, Episcupus Liverpolitanus.
13. Catechism: Doctrinal, Moral, Historical, and Liturgical with Answers to the Objections Drawn from the Sciences Against Religion, Vol. III., 8th Ed. by the Rev. Patrick Power.
Reference page 177.
London: Burns and Oates, 1905.
With Episcopal Approbation.
14. Catechism of the Diocese of Paris. Translated from the French by M. J. Piercy.
Reference page 221.
London: Richardson and Son, 1850.
Approbations:
Haying carefully perused the following Translation of an excellent and copious Catechism, published by order of the late saintly Archbishop of Paris, we hesitate not to recommend the same to the English reader, as an elaborate and complete exposition of Catholic doctrine and practice; suitable, from its peculiar plan, as well for the elementary instruction of young persons, as for the edification and benefit of those of riper age.
William, Bishop of Ariopolis, Vicar Apostolic of the Eastern District.
George, Bishop of Tloa, Vicar Apostolic of the Lancashire District.
Bishop Eton.
William, Bishop of Samosata.
Robert Hogarth, G.V.—Y. D.
15. Catechism of the ''Summa Theologica" of Saint Thomas Aquinas for the Use of the Faithful. By R. P. Thomas Pègues, O.P., Master in Theology. Adapted from the French and done into English by Aelred Whitacre, O.P.
Reference page 249.
London: Burns Oates and Washbourne Limited, 1922.
Received the approbation of Pope Benedict XV.
16. The Catechumen: An Aid to the Intelligent Knowledge of the Catechism. By J. G. Wenham, Canon of Southwark, and Diocesan Inspector of Schools.
Reference page 293.
London: Burns and Oates, 1888.
Nihil Obstat: Thomas Can. Lalor, Censor Deputatus.
17. The Catechism Explained: An Exhaustive Exposition of the Christian Religion, With Special Reference to the Present State of Society and the Spirit of the Age. A Practical Manual for the Use of the Preacher, the Catechist, the Teacher, and the Family. Eighth Edition. From the Original of Rev. Francis Spirago, Professor of Theology. Edited by Rev. Richard F. Clarke, S.J.
Reference page 580.
New York, Cincinnati, Chicago: Benziger Brothers, 1899.
18. The Catechism, or, Christian Doctrine, by Way of Question and Answer, Drawn Chiefly from the Express Word of God, and Other Pure Sources. 3rd Ed. by the Rev. Andrew Donlevy, LL.D.
Reference page 229.
Dublin: James Duffy, 1848.
Approbations:
I do hereby testify to have attentively read and examined the Irish and English Catechism, compiled by M. Andrew Donlevy, Director of the Irish Community at Paris, which, in all points, is very conformable to both Scripture and Tradition, and very useful to all those who are charged with the instruction of the Faithful in the kingdom of Ireland, as clearly containing the Articles of Faith and Purity of Christian Morality. At Paris, the eighteenth of April, 1741.
Michael O’Gara, Archbishop of Tuam.
Similar Approbations were given at the same time by—
James Gallagher, Bishop of Kildare.
Patrick Macdonogh, Bishop of Killaloe.
F. B. Kelly, O.S.F., Doctor of Sorbonne.
Patrick Corr, Doctor of Sorbonne and Provisor of the Irish College.
Mathew Mackenna, Doctor of Sorbonne and Provisor of the Irish College.
Richard Hennessy, Licentiate of Sorbonne.
F. J. Duany, O.E.S.A., Doctor of Sorbonne.
Francis Devereux, Principal of the Irish College.
19. The Catechism of Rodez Explained in Form of Sermons: A Work Equally Useful to the Clergy, Religious Communities, and Faithful. By the Abbe Luche.
Reference page 395.
St. Louis: B. Herder, 1898.
Recommended by Rt. Rev. Ign. F. Horstmann, D.D., Bishop of Cleveland.
Received the approbation of Louis-August, Bishop of Rodez.
20. The Catechism in Examples by the Rev. D. Chisholm, Vol. IV. 3rd Ed.
Reference page 59.
London: Burns Oates & Washbourne LTD., 1918.
Nihil Obstat: Franciscus M. Wyndham, Censor Deputatus.
Imprimatur: Gulielmus, Episcopus Arindelensis, Vicarius Generalis.
From the preface to the Second Edition:
The unprecedented success which attended the publication of the First Edition of " The Catechism in Examples," and the demand which is now being constantly made for the book, has induced the author to undertake the publication of an entirely new edition, in which, while adhering to the original plan, he has not only thoroughly revised, but also considerably developed, the contents of the work.
The book in its first form found its way literally into every part of the world, and demands for a reissue have recently reached the author from almost every country in the Continent of Europe, as well as from America, Australia, Africa, North and South; Ireland especially has been most zealous in its propagation in the past, and in present demands for its reappearance.
His late Holiness, Leo XIII., not only gave the book his special approbation and blessing, when brought to his notice by two Archbishops, but asked the author to furnish a copy of it for the Papal Library (see Tablet, February 25, 1888, p. 300). Many members of the Hierarchy have also given it their approbation and commendation, and the teaching Orders of the Church, as well as the clergy in charge of schools, have distributed it in profusion among the prizes they gave to the children under their care; and in many a Catholic home it is the favourite book for pious reading in the family.
21. The Catechism of the Ecclesiastical Provinces of Quebec, Montreal, Ottawa.
Reference page 30.
Quebec: Printing Establishment of A. Cote & Co., 1888.
Approved by the Archbishops and Bishops of those Provinces and Published at Their Order.
Imprimatur: E. A. Card. Taschereau, Archpus Quebecen.
22. The Catechism of Saint Pius X.
Reference page 52.
Approved of by Pope St. Pius X.
23. Teacher’s Handbook to the Catechism: A Practical Explanation of Catholic Doctrine for School and Pulpit. With Special Regard and Minute Directions for the Catechizing of Children, Vol. III. by the Rev. A. Urban.
Reference page 35.
New York: Joseph H. Wagner, 1904.
Nihil Obstat: Remigius Lafort, S.T.L., Censor Librorum
Imprimatur: Joannes M. Farley, D.D., Archiepiscopus.
24. The Douay Catechism of 1649: An Abridgment of the Christian Doctrine. With Proofs of Scripture on Points Controverted by Way of Question and Answer. By Henry Tuberville, D.D.
Reference page 80.
New York: John P. Kennedy, 1833.
Approved and Recommended for His Diocese, by the Right Rev. Benedict, Bishop of Boston.
25. The Poor Man's Catechism; or, the Christian Doctrine Explained with Short Admonitions. By John Mannock, O.S.B.
Reference page 156.
Dublin: Richard Coyne, 1825.
26. The Real Principles of Catholics; Or, a Catechism by Way of General Instruction Explaining the Principle Points of the Doctrine & Ceremonies of the Catholic Church, 4th Ed. by the Right Rev. Dr. Hornihold, titular Bishop of Phiomelia and Vicar Apostolic of the Midland District, England.
Reference page 211.
Dublin: Richard Coyne, 1821.
Approbations:
The following Approbations will it is trusted appear decisive as to the Merits of this Work.
We approve highly of Doctor Hornihold’s book, “The Real Principles of Catholics, &c.” and we recommend it highly for perusal to Roman Catholics of this Archdiocese.
Thomas Troy, D.D. &c.
Daniel Murray, D.D.
M. H. Hamill, D.D.
27. A Full Course of Instructions for the Use of Catechists; Being An Explanation of the Catechism Entitled "An Abridgment Of Christian Doctrine." By the Rev. John Perry.
Reference page 271.
New York: D. & J. Sadlier & Co., 1860.
Approbations:
Approbation of the Most Rev. John Hughes, D.D., Archbishop of New York:
The publication of “Perry's Instructions on the Catechism,” by Messrs. Sadlier & Co., has my entire approval.
Recommendation of the Right Rev. Bishop Bayley, Bishop of Newark:
I am glad to hear that you intend to republish "Perry's Instructions on the Catechism." It is an excellent little book. As a manual for catechists, or as a book of instruction, developing and explaining the Catechism, it is the best work of the sort I am acquainted with.
Approbation of the English Edition by the Right Rev, Dr. Wareing Bishop of Ariopolis, Vicar Apostolic of the Eastern District:
Having attentively perused the work of the Rev. John Perry…I have great pleasure in recommending the same, as an orthodox and useful exposition of Catholic doctrine, and well calculated to assist as well those who seek for instruction as those who are employed in giving catechetical discourses.
28. Dogmatic and Scriptural Foundation for Catechists: Notes on Baltimore Catechism No. 3 by Rev. Francis J. Connell, C.SS.R., S.T.D., LL.D, L.H.D.
Reference page 48.
New Jersey: Confraternity Publications, 1955.
Imprimi Potest: Very Rev. James Connolly, C.SS.R., Provincial of the Baltimore Province of the Congregation of the Most Holy Redeemer.
Nihil Obstat: Bede Babo, O.S.B., Censor librorum.
Imprimatur: James A. Mcnulty, Bishop of Paterson.
29. The Baltimore Catechism No. 3 Prepared and Enjoined by Order of the Third Plenary Council of Baltimore (In Accordance with the New Canon Law).
Reference page 53.
New York, Boston, Cincinnati, Chicago, San Francisco: Benziger Brothers, 1885.
Approbation from James Gibbons, Archbishop of Baltimore, Apostolic Delegate:
The Catechism ordered by the Third Plenary Council of Baltimore, having been diligently compiled and examined, is hereby approved.
Imprimatur: John Cardinal McCloskey, Archbishop of New York.
Nihil Obstat: Rev. Remigius Lafort, S.T.L., Censor Librorum.
Imprimatur: Michael Augustine, Archbishop of New York.
Nihil Obstat: Arthur J. Scanlan, S.T.D., Censor Librorum.
Imprimatur: Patrick J. Hayes, D.D., Archbishop of New York.
30. The Catechism of the Council of Trent.
Reference page 159.
Ordered by the Council of Trent
Edited by St. Charles Borromeo and approved of by St. Pope Pius V.
Approbations for the Catechism of the Council of Trent taken from the book, A Parochial Course of Doctrinal Instructions for All Sundays and Holydays of the Year Based on the Teachings of the Catechism of the Council of Trent and Harmonized with the Gospels and Epistles of the Sundays and Feasts, Vol I. Prepared and Arranged by the Rev. Charles J. Callan, O.P., and the Rev. John A. McHugh, O.P. Professors in the Theological Faculty of Maryknoll Seminary, Ossining N. Y. With an Introduction by the Most Rev. Patrick Hayes, D.D., Archbishop of New York:
In April, 1545, only a few months after the opening of the Council of Trent, it was decided by the Bishops and theologians of that illustrious assembly that an official book should be prepared for the guidance of pastors and all those charged with preaching and with the instruction of the faithful. It was plain that an explanation of the truths of revelation was always necessary; but at that time, more than ever in preceding ages, it seemed imperative that the faithful should be thoroughly instructed in all the doctrines of faith, because the so-called Reformers had their false teachers and false prophets everywhere abroad, spreading their pernicious errors and endeavoring by all means in their power to turn souls from the way of truth. The need of a complete, popular, and authoritative manual was further heightened by the lack in many of the pre-Reformation clergy of a systematic knowledge and method of explaining the truths of faith, and a consequent neglect of instruction and lack of religious knowledge on the part of the faithful.
For some years the Council was occupied with other matters which demanded more immediate attention; but in February, 1562, after having defined and re-approved all the leading doctrines and teachings of the Church, the Fathers of the Council resolved that an official Catechism should be written which would treat, in a manner suited for parochial use, all those truths of Christian doctrine with which the faithful ought to be familiar, and upon which they are supposed to be instructed in particular on all Sundays and Feasts of obligation. Furthermore, it was the wish of the Fathers and authors of this great work, and of the Sovereign Pontiffs and Councils that subsequently approved it, that its contents should be so treated as to harmonize with the Gospels and Epistles of the Sundays and Feasts throughout the year. Thus the faithful, while being kept ever in touch with the person and life-giving words of Christ, would at the same time be constantly and thoroughly instructed in all the principal doctrines of that revelation which the Saviour has given to the world for man's salvation.
After several years of careful labor and numerous revisions, on the part of many Bishops and eminent theologians, the Catechism was brought to completion and issued for the use of parish priests by command of Pope Pius V, toward the end of the year 1566. Translations into the vernacular of every nation were ordered by the Council. No such complete and practical summary of Christian doctrine had appeared since the days of the Apostles. Bishops at once recommended it everywhere and urged their priests so constantly to use and study it for their preaching that its whole contents would at length be committed to memory. It was repeatedly recommended by Pope St. Pius V., and in five Councils held at Milan under St. Charles Borromeo it received the highest praise and commendation. Similar eulogy and commendation were given it by Gregory XIII, the successor of Pius V, by Clement XIII, and in our own times by Leo XIII and Pius X. In short, from the time of its publication down to the present time many Pontiffs and Bishops, and a great number of provincial and diocesan synods in various countries, have vied with one another in celebrating the praises of the Catechism of Trent, and in commanding its use. A few of many testimonies may be useful here.
Speaking of the Catechism, Cardinal Valerius, the friend of St. Charles Borromeo, wrote: “This work contains all that is needful for the instruction of the faithful; and its matter is given with such order, clearness, and majesty that through it we seem to hear the Church herself, taught by the Holy Ghost, speaking to us. ... It was composed by order of the Fathers of Trent through the inspiration of the Holy Ghost, and was edited by order of the Vicar of Christ.”
In an Encyclical Letter to the Bishops and clergy of France, of Sept. 8, 1889, Pope Leo XIII recommended two books which all Seminarians should possess, and constantly read and study, namely, the Summa of St. Thomas and the Roman Catechism. Regarding the latter he said: “This work is remarkable at once for the richness and exactness of its doctrine, and for the elegance of its style; it is a precious summary of all theology, both dogmatic and moral. He who understands it well, will have always at his service those aids by which a priest is enabled to preach with fruit, to acquit himself worthily of the important ministry of the confessional and of the direction of souls, and will be in a position to refute the objections of unbelievers.”
Salmanticenses, the great Carmelite commentators on St. Thomas, paid the following high tribute to the Catechism: “The authority of this Catechism has always been of the greatest in the Church, because it was composed by the command of the Council of Trent, because its authors were men of highest learning, and because it was approved after the severest scrutiny by popes Pius V and Gregory XIII, and has been recommended in nearly all the Councils that have been held since the Council of Trent.”
Antonio Possevinus, an illustrious Jesuit, and the professor of St. Francis de Sales, said: “The Catechism of the Council of Trent was inspired by the Holy Ghost.”
In his immortal Apologia Cardinal Newman writes: “The Catechism of the Council of Trent was drawn up for the express purpose of providing preachers with subjects for their sermons; and, as my whole work has been a defence of myself, I may here say that I rarely preach a sermon but I go to this beautiful and complete Catechism to get both my matter and my doctrine.”
“Its merits,” says Dr. Donovan, who first translated the Catechism into English, “have been recognized by the universal Church. The first rank which has been awarded the ‘Imitation’ among spiritual books, has been unanimously given to the Roman Catechism as a compendium of Catholic theology. It was the result of the aggregate labors of the most distinguished of the Fathers of Trent, . . . and is therefore stamped with the impress of superior worth.”
Dr. John Hagan, Vice-Rector of the Irish College in Rome, says: “The Roman Catechism is a work of exceptional authority. At the very least it has the same authority as a dogmatic Encyclical, it is an authoritative exposition of Catholic doctrine given forth, and guaranteed to be orthodox by the Catholic Church and her supreme head on earth. The compilation of it was the work of various individuals; but the result of their combined labors was accepted by the Church as a precious abridgment of dogmatic and moral theology. Official docuмents have occasionally been issued by Popes to explain certain points of Catholic teaching to individuals, or to local Christian communities; whereas the Roman Catechism comprises practically the whole body of Christian doctrine, and is addressed to the whole Church. Its teaching is not infallible; but it holds a place between approved catechisms and what is de fide.”
31. Divine Grace: A Series of Instructions Arranged According to the Baltimore Catechism: An Aid to Teachers and Preachers. Edited by Rev. Edmund J. Wirth, Ph.D., D.D., Professor at St. Bernard's Seminary, Rochester, N.Y.
Reference page 91.
New York, Cincinnati, Chicago: Benziger Brothers, 1903.
Nihil Obstat: Remigius Lafort, Censor Librorum.
Imprimatur: JNO. M. Farley, Archbishop of New York.
32. Familiar Explanation of Christian Doctrine, Adapted for the Family and More Advanced Students in Catholic Schools and Colleges, No. III. By Fr. Michael Müller, C.S.S.R.
Reference page 295.
New York: Catholic Publication Society, 1875.
Approbations:
Nihil Obstat: Joseph Helmpraecht, C.SS.R.
Imprimatur: J. Roosevelt Bayley, Archiep. Baltimorensis.
33. Instructions on the Doctrines, Duties, and Resources of the Catholic Religion. Translated from La Doctrine Chrétienne par Lhomond. 2nd American, from the 8th English Ed. by the Rev. James Appleton.
Reference page 217.
Philadelphia: Michael Kelly, 1841.
Approbations:
We approve of the republication of the “Instructions on the Doctrines, Duties, and Resources, of the Catholic Religion, translated from the French of Lhomond, by the Rev. James Appleton.” Given under our hand, at Philadelphia, this 3rd day of May, 1841.
Francis Patrick Kenrick, Bp. Arath and Coadj. of Bp. of Philadelphia.
34. Works of the Right Rev. Bishop Hay of Edinburgh in Five Volumes, Vol. V: The Pious Christian. A new edition edited under the supervision of the Right Rev. Bishop Strain.
Reference page 87.
Edinburgh: William Blackwood and Sons, 1871.
35. The Converts Catechism of Christian Doctrine by Rev. Peter Geiermann, C.SS.R.
Reference page 70.
B. Herder Book Co., 1930.
Approbations:
Imprimi Potest: Francis F. Fagan, C.SS.R., Provincial.
Nihil Obstat: M. J. Bresnahan, Censor Librorum.
Imprimatur: Joannes J. Glennon, S.T.D., Archiepiscopus.
36. A Catechisme; Or, Christian Doctrine by Lawrence Vaux, B.D., Canon Regular and Sub-prior of St. Martin's Monastery, Louvain, Sometime Warden of the Collegiate Church, Manchester. Reprinted from an Edition of 1583.
Reference page 53. Manchester: Charles E. Simms, 1885.
37. Doctrinal and Scriptural Catechism; Or, Instructions on the Principal Truths of the Christian Religion. By Rev. P. Collot, Doctor of the Sorbonne. Translated from the French by Mrs. J. Sadlier.
Reference page 154.
New York: D. & J. Sadlier & Co., 1862.
With the approbation of the Most Rev. John Hughes, D.D., Archbishop of New York.
38. The Catholic Christian Instructed in the Sacraments, Sacrifice, Ceremonies, and Observances of the Church, by Way of Question and Answer. By the Rt. Rev. Dr. Challoner.
Reference page 33.
Baltimore: John Murphy & Co, 1852.
39. Historical Catechism; Containing a Summary of Sacred History and Christian Doctrine. By Monsieur Fleury, Abbot of Loc-Deiu, late Sub-preceptor to the King of Spain, the Duke of Burgundy, and the Duke of Berry, 5th Ed.
Reference page 210.
Dublin: Richard Coyne, 1834.
40. The Catechism of the Christian Religion; Being, with Some Small Changes, a Compendium of the Catechism of Montpellier, in which, by the Light of Scripture and Tradition, are Explained the History, Dogmas, Morality, Sacraments, Prayers, Ceremonies and Usages of the Church of Christ. By Rev. Stephen Keenan.
Reference page 287.
Boston: Patrick Donohoe, 1852.
Published with the approval of the Rt. Rev. John B. Fitzgerald, Bishop of Boston.
41. Catechism of Perseverance: An Historical, Doctrinal, Moral and Liturgical Exposition of the Catholic Religion, translated from the French of Abbé Gaume by the Rev. F. B. Jamison. Fiftieth edition, revised and enlarged.
Reference page 209.
Boston: Thomas B. Noonan & Co, 1850.
Approbations:
Published with the approbation of the Most Rev. Archbishop of Baltimore.
We cheerfully recommend to the patronage of the Catholic community the Catechism of Perseverance, translated from the “Petit Catechisme de Perseverance” of the Abbe Gaume, as a work well calculated to impart solid historical, liturgical, moral, and doctrinal instruction in an agreeable format, and being particularly well suited for the purpose of higher religious instruction in Catholic schools and academies.
Martin J., Bishop of Louisville.
Michael, Bishop of Mobile.
Anthony, Bishop of New Orleans.
John, Bishop of Galveston.
42. A Manual of the Catholic Religion for Catechists, Teachers and Self-Instruction, 6th Ed. By the Rev. F. X. Weninger, D.D., S.J.
Reference page 248.
Cincinnati: John P. Walsh, 1867.
Approbations:
I have read and examined the “Manual of the Catholic Doctrine,” by Rev. F. X. Weninger, S.J., with a great deal of pleasure and delight. I know of no work more clear and explicit, or that better meets the exigencies of the times than this; hence, I would exceedingly like to see it translated into English, and freely circulated within the diocese.
John Henry Luers, Bishop of Fort Wayne.
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The Baptism of Desire as fallible Church teaching has nothing to do with the salvation of non-Catholics. That is a modernist invention.
The Baptism of Desire is quite irrelevant to EENS.
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Just in case you missed a few more places to study up on!
Catechisms that teach Baptism of Desire
Yes, yes, yes Myrna, just blind yourself completely as always.
Because salvation outside the Church via NSAA is in text books all over the world only means the entire world is reading the same error - which helps send most souls, including Catholics, into hell.
Perhaps if the dogma was preached to mean what it says, there would be less souls going to hell. Can you at least agree with that?
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Article in question:
http://www.cathinfo.com/catholic.php?a=topic&t=26486&f=16&min=0&num=5
I posted the below article in a readable format in order for Catholics here on CI to enumerate the errors within this article from CMRI, written by Fr. Noel Barbara.
So I stopped pointing out the lies and falsehoods after only the first few lies in the article (in blue) and will leave the rest for other the Catholics here on CI to post the truth against the lies in the article from Fr. Noel Barbara.
Yes, I did notice how you cleverly left out the quotes from the True Popes and proper authority.
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Article in question:
http://www.cathinfo.com/catholic.php?a=topic&t=26486&f=16&min=0&num=5
I posted the below article in a readable format in order for Catholics here on CI to enumerate the errors within this article from CMRI, written by Fr. Noel Barbara.
So I stopped pointing out the lies and falsehoods after only the first few lies in the article (in blue) and will leave the rest for other the Catholics here on CI to post the truth against the lies in the article from Fr. Noel Barbara.
Yes, I did notice how you cleverly left out the quotes from the True Popes and proper authority.
Read all the way to the bottom - I left the footnotes in.
Regardless, as shown (in blue) he starts off with a lie. Even you should be able to see through the rest of that heretical excuse for an article.
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Just in case you missed a few more places to study up on!
Catechisms that teach Baptism of Desire
Yes, yes, yes Myrna, just blind yourself completely as always.
Because salvation outside the Church via NSAA is in text books all over the world only means the entire world is reading the same error - which helps send most souls, including Catholics, into hell.
Perhaps if the dogma was preached to mean what it says, there would be less souls going to hell. Can you at least agree with that?
So, now who is picking and choosing, what teachings to believe and what to ignore.
You do exactly what you accuse others of doing.
Well the bottom line is, I can't force you or any one to believe the catechism, not even God can do that, you have a free will.
I also have to clean my house ... It's Mon. things get out of place here on the weekends.
:smash-pc: :smash-pc: :smash-pc:
Take care you are always in my prayers as everyone on these forums are each day.
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Just in case you missed a few more places to study up on!
Catechisms that teach Baptism of Desire
Yes, yes, yes Myrna, just blind yourself completely as always.
Because salvation outside the Church via NSAA is in text books all over the world only means the entire world is reading the same error - which helps send most souls, including Catholics, into hell.
Perhaps if the dogma was preached to mean what it says, there would be less souls going to hell. Can you at least agree with that?
So, now who is picking and choosing, what teachings to believe and what to ignore.
You do exactly what you accuse others of doing.
Well the bottom line is, I can't force you or any one to believe the catechism, not even God can do that, you have a free will.
I also have to clean my house ...
:smash-pc: :smash-pc: :smash-pc:
Take care you are always in my prayers as everyone on these forums are each day.
Perhaps if the dogma was preached to mean what it says, there would be less souls going to hell. Can you at least agree with that?
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If by that you mean do I believe everyone has Baptism of Desire, I believe the road to heaven is narrow, but I also have lots and lots of hope for those I pray for.
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Again, there is a Catholic way of understanding a BoD. 99% of the proponents of BoD, however, embrace one heresy or another in explaining BoD. And they don't really believe in BoD but in Faith of Desire.
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If by that you mean do I believe everyone has Baptism of Desire, I believe the road to heaven is narrow, but I also have lots and lots of hope for those I pray for.
This is not a trick question:
Perhaps if the dogma was preached to mean what it says, there would be less souls going to hell. Can you at least agree with that?
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Whosoever wishes to be faithful to the Lord should
"absolutely reject the heretical supposition that dogmas
evolve, as a result of which their meaning can change and
become different from that which the Church first imparted to
them" ("Antimodernist Oath", Denzinger 2145,4).
Such being the case, the Church today, as she has always
done, clearly teaches that outside of her, no one can be saved.
Ok, *this* is Church teaching right there! Fr. Noel Barbara said the whole truth right there!
Emphasis in original
In the face of this, must one believe that everyone, without exception, who does not OFFICIALLY belong to the Church by means of the reception of Baptism and the public profession of the Catholic faith, is damned? Not at all.
The answer is of course, "yes". But this is where the deception starts. It begins with the word "OFFICIALLY", you'll find that the deception which begins here, will be interwoven throughout the entire article.
Notice also how he just gets done quoting the Oath against Modernism to show that dogma means what it says, and then he reinforces that with his enunciation which immediately followed it, now he adds his own exception with the word "OFFICIALLY".
He takes it upon himself to qualify the de fide teaching he just got done quoting, with something which *by his own enunciation* just a sentence earlier, is nonexistent. Namely, he qualifies it with the word: "OFFICIALLY".
Additionally, by his words "Not at all", he explicitly contradicts both his own enunciation and his quote from the oath against modernism.
At this point, he may as well have posted this:
"In the face of this, one must believe that everyone, without exception, who does not OFFICIALLY belong to the Church by means of the reception of Baptism and the public profession of the Catholic faith, belongs UNOFFICIALLY." because before he is done, THAT is the message he ends up transmitting, that is the way his message is understood by the masses, and he did it in only a sentence or two immediately after speaking the truth.
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The Baptism of Desire as fallible Church teaching has nothing to do with the salvation of non-Catholics. That is a modernist invention.
The Baptism of Desire is quite irrelevant to EENS.
But, as has been clearly demonstrated, its apostles are compelled to spam a thread at the mention of it.
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It is important that we remember that what saves us from
eternal damnation is not belonging to the Body of the Church,
but rather belonging to the Soul of the Church. The Church has
always taught that the baptized who die in a state of mortal
sin which has not been forgiven, are damned despite their
belonging to the Body of the Church. Without doubt, it is not
possible for those who refuse to attach themselves to the Body
of the Church to belong to her Soul. But is it possible for
those who, without any fault of their own, cannot receive
baptism of water or explicitly formulate an act of Catholic
faith in order to be part of the Body of the Church to belong
to the Soul of the Church and be assured of their salvation?
The response to this question provides us with the solution to
the problem which the salvation of non-Catholics raises.
This is all based in the Cushing error from the Letter of 49 that the CMRI so fiercely adheres to. It is a heretical mistake. Everything in the true Faith comes to us in visible, tangible, flesh and blood terms. Authentic Catholicism is incarnational. The soul of the Church is not composed of non-Catholics. The soul of the Church is the Holy Ghost Himself, who only dwells in Catholics in the state of grace.
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... Listen to the words of Pope Pius IX: "God in his sovereign bounty and mercy
does not allow that a person who is not guilty of a voluntary
fault should be subject to eternal punishment" (Letter "Quanto
conficiamur"). In order to help us understand the possibility
of salvation for "non-Catholics", I shall review the nature of
the Church, and how, by means of her, God in His Mercy
regenerates souls and saves them.
Continuing with his deception, CMRI's Fr. Noel Barbara, presumably on purpose, mis-quotes Pope Pius IX's Quanto, conficiamur by quoting that snip out of context. He does this in order to explain his lie that there is indeed "the possibility of salvation for "non-Catholics".
No where does Quanto, conficiamur teach there is any such possibility - unless that is, you purposely ignore or reject the rest of the encyclical and mis-quote the snip as CMRI's Fr. Noel does. For Fr. Noel to use this encyclical to reference "the possibility of salvation for "non-Catholics" demonstrates his audacity - you can look up Pope Pius X's Pascendi to see what he says about what the chief characteristic of the Modernists is.
Once again, his lie is only a few sentences away from the truth - this is standard operating procedure which has worked well for centuries in order to deceive.
As Fr. Wathen puts it:
Incredible to say, it is the sentence which is printed in bold letters, which is used as proof that the Doctrine of Exclusive Salvation is not a Catholic dogma, and this, when it is sandwiched between two explicit affirmations of this truth. The sentence can be used to deny the dogma only if it is lifted out of its context between these two affirmations, and deliberately misunderstood or mistranslated. . . . . . . . .These words, taken in their context, can only mean that God unfailingly inducts such well-disposed individuals into the Church through conversion and the reception of Baptism. Obviously, whether the men of this world know when and how this happens is irrelevant and unnecessary.
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, [ignoring the rest, this is the only part he quoted] his supreme kindness and clemency do not permit anyone at all who is not guilty of deliberate sin to suffer eternal punishments.
8. Also well known is the Catholic teaching that no one can be saved outside the Catholic Church. Eternal salvation cannot be obtained by those who oppose the authority and statements of the same Church and are stubbornly separated from the unity of the Church and also from the successor of Peter, the Roman Pontiff, to whom "the custody of the vineyard has been committed by the Savior."[4] The words of Christ are clear enough: "If he refuses to listen even to the Church, let him be to you a Gentile and a tax collector;"[5] "He who hears you hears me, and he who rejects you, rejects me, and he who rejects me, rejects him who sent me;"[6] "He who does not believe will be condemned;"[7] "He who does not believe is already condemned;"[8] "He who is not with me is against me, and he who does not gather with me scatters."[9] The Apostle Paul says that such persons are "perverted and self-condemned;"[10] the Prince of the Apostles calls them "false teachers . . . who will secretly bring in destructive heresies, even denying the Master. . . bringing upon themselves swift destruction."
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Keep in mind that people that present the Church's teaching on BOD teach that no one can be saved outside the Church and that there is no exceptions to this.
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Keep in mind that people that present the Church's teaching on BOD teach that no one can be saved outside the Church and that there is no exceptions to this.
How is one inside the Church without water baptism?
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Keep in mind that people that present the Church's teaching on BOD teach that no one can be saved outside the Church and that there is no exceptions to this.
What "people"?
The entire CMRI heretical article is all about "the salvation of those outside the Church", as the title of the article states.
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Keep in mind that people that present the Church's teaching on BOD teach that no one can be saved outside the Church and that there is no exceptions to this.
How do you explain this quote:
Although those who are outside the Catholic Church through no fault of theirs can be saved, yet they are deprived of the inestimable advantages enjoyed by Catholics.
Catholic Apologetics, by Fr. John Laux 1928.
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Keep in mind that people that present the Church's teaching on BOD teach that no one can be saved outside the Church and that there is no exceptions to this.
How do you explain this quote:
Although those who are outside the Catholic Church through no fault of theirs can be saved, yet they are deprived of the inestimable advantages enjoyed by Catholics.
Catholic Apologetics, by Fr. John Laux 1928.
This proposes that all men have been given an equal chance at seeking God, the truth, and salvation, and that God Himself, must make allowance for His own failure to give them something which they needed to be saved.
There are only two parties involved in a man's salvation, that man, and God.
If there is a fault by which, a man would lose his chance, and it is not his fault, then the obvious conclusion is that it God who is responsible.
But, God wills that all men would be saved, and provides the sufficient grace to each, that this might be accomplished. What a man does with this is his responsibility alone, and he cannot be without blame, if he fails in effort or perseverence.
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The Baptism of Desire as fallible Church teaching has nothing to do with the salvation of non-Catholics. That is a modernist invention.
The Baptism of Desire is quite irrelevant to EENS.
I don't even believe that it's Church teaching at all, fallible or otherwise. Clearly the Church has tolerated and allowed the opinion, and it has become an extremely widespread opinion, but then again so has Religious Liberty and Ecuмenism. I consider the status of BoD to be a widely-held opinion of speculative theology. There's no proof that it was divinely revealed (in fact, the opposite seems to be indicated), and it does not derive by way of syllogism (implicitly) from any other revealed truth. Consequently it can never be a defined dogma, nor has the Church defined it as dogma.
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Keep in mind that people that present the Church's teaching on BOD teach that no one can be saved outside the Church and that there is no exceptions to this.
How do you explain this quote:
Although those who are outside the Catholic Church through no fault of theirs can be saved, yet they are deprived of the inestimable advantages enjoyed by Catholics.
Catholic Apologetics, by Fr. John Laux 1928.
Yes, the Fr. Laux quote reduces Baptism to a necessity of precept. Whenever you employ language like "through no fault", it's a necessity of precept and not of means.
Fr. Laux's writing could have been a template for Vatican II.
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Keep in mind that people that present the Church's teaching on BOD teach that no one can be saved outside the Church and that there is no exceptions to this.
Very RARELY do they do this. LoT, YOU do not do this. You undermine EENS and the necessity of the Sacraments for salvation at every turn. St. Thomas and St. Robert Bellarmine held BoD in such a way as to not compromise EENS. 99.9% of those who claim the authority of St. Thomas and St. Robert Bellarmine would be condemned by these Doctors for their rejection of EENS and the necessity of the Sacraments. St. Robert Bellarmine would consider you a Protestant heretic.
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In Catholic theology there can be many apparent contradictions that are not contradictions at all. Our Lord told Mary Magdalene not to touch Him after His Resurrection, because He had not yet ascended to His Father, yet has Thomas probe His wounds before His Ascension. God the Father, God the Son and God the Holy Ghost are three Persons but one God is another apparent contradiction since 1 + 1 + 1 generally equals 3 instead of 1. The use of the term "generally" is meant to be amusing rather than relativistic. Math is a great subject because there is no gray area. Either the answer to the equation is true or it is false.
Another apparent contradiction is the fact that the Catholic Church has definite boundaries and the fact that She has no boundaries. The boundaries are that one must be baptized, profess the faith and submit to the Pope in order to be a member of the Church. She has no boundaries in that she can be located anyplace where immortal souls are and that there are no intelligence requirements or restrictions on what age, gender or race can be a member of the Catholic Church. A third apparent contradiction, as Father Fenton will make very clear in this series is the fact that there is no salvation outside the Church and that non-members can be saved. It is this third apparent contradiction that we have been trying to clarify in these installments, begun earlier this month with On the Mystical Body of Christ ,. There are many other apparent contradictions ("all have sinned" but the Blessed Virgin Mary never sinned) that could be mentioned but that would get us off track. But an interesting link in this regard can be found at Contra Faustum, Book XI at New Advent.
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Another apparent contradiction is the fact that the Catholic Church has definite boundaries and the fact that She has no boundaries.
There's nothing merely "apparent" about it. Congratulations ! You have just become a proponent of Vatican II subsistence ecclesiology, for the Church "subsists" within its definite boundaries but then has other invisible elements outside those boundaries.
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Another apparent contradiction is the fact that the Catholic Church has definite boundaries and the fact that She has no boundaries.
There's nothing merely "apparent" about it. Congratulations ! You have just become a proponent of Vatican II subsistence ecclesiology, for the Church "subsists" within its definite boundaries but then has other invisible elements outside those boundaries.
Lover of Error stepped right in it again alright.
This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as "the pillar and mainstay of the truth". This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity.
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What we have hopefully learned so far is that what saves is sanctifying grace and that non-members of the Church can be in the state of sanctifying grace at the moment of death. To claim that a person who dies in a state of sanctifying grace is damned over a purported technicality would be unreasonable, but God and the Church He rules through are not unreasonable. The clear teachings on this issue will be reiterated authoritatively and infallibly in future installments.
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What we have hopefully learned so far is that what saves is sanctifying grace and that non-members of the Church can be in the state of sanctifying grace at the moment of death. To claim that a person who dies in a state of sanctifying grace is damned over a purported technicality would be unreasonable, but God and the Church He rules through are not unreasonable. The clear teachings on this issue will be reiterated authoritatively and infallibly in future installments.
Pope Boniface VIII, Bull Unam sanctam (1302): "We are compelled in virtue of our faith to believe and maintain that there is only one holy Catholic Church, and that one is apostolic. This we firmly believe and profess without qualification. Outside this Church there is no salvation and no remission of sins".
What is it that makes you reject this de fide teaching so much that you are obsessed with rewarding salvation to those outside the Church anyway?
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What we have hopefully learned so far is that what saves is sanctifying grace and that non-members of the Church can be in the state of sanctifying grace at the moment of death. To claim that a person who dies in a state of sanctifying grace is damned over a purported technicality would be unreasonable, but God and the Church He rules through are not unreasonable. The clear teachings on this issue will be reiterated authoritatively and infallibly in future installments.
Pope Boniface VIII, Bull Unam sanctam (1302): "We are compelled in virtue of our faith to believe and maintain that there is only one holy Catholic Church, and that one is apostolic. This we firmly believe and profess without qualification. Outside this Church there is no salvation and no remission of sins".
What is it that makes you reject this de fide teaching so much that you are obsessed with rewarding salvation to those outside the Church anyway?
He may be outside the Church himself and NOT taking the sacraments necessary for salvation.
:pop:
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Additionally we are trying to establish that it is not just any "desire" that puts one "within" the Church but a desire backed by a supernatural faith and perfect charity. Inculpable Ignorance itself neither saves nor damns anyone. A person can desire to go to New York but not do anything about it. "Boy I wish I were in New York. Oh well." Another person could desire to go to New York and do everything he can to get there. "I need to be in New York. What can I do to get there?" He might not know about planes, or where it is located, but he knows he needs to get there and does whatever he can to make it, whether he hitchhikes or asks everyone he passes in the street how to get there, or starts working so he can earn money for a ticket.
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I find it interesting that the Eastern Orthodox don't have this problem with squabbling over BoD. Certainly they have other errors that make them schismatic, but from their point of view, seeing Catholics who would ostensibly defend this theological speculation (saying that it's "dogma" when it clearly is not) to the death, must seem like a serious blight on the Roman Church, a self-contradiction, that renders her claim to being the true Church null and void. For if EENS is reducible to a meaningless formula even against such a recent encyclical as Humani Generis (Pius XII), and the Roman Church does nothing about it, and then along comes Benedict XVI saying (hermeneutic of continuity) that the effective denial of a dogma is the same thing as defending its truth, then there is no such thing as truth.
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I find it interesting that the Eastern Orthodox don't have this problem with squabbling over BoD. Certainly they have other errors that make them schismatic, but from their point of view, seeing Catholics who would ostensibly defend this theological speculation (saying that it's "dogma" when it clearly is not) to the death, must seem like a serious blight on the Roman Church, a self-contradiction, that renders her claim to being the true Church null and void. For if EENS is reducible to a meaningless formula even against such a recent encyclical as Humani Generis (Pius XII), and the Roman Church does nothing about it, and then along comes Benedict XVI saying (hermeneutic of continuity) that the effective denial of a dogma is the same thing as defending its truth, then there is no such thing as truth.
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Which are the Sacraments necessary unto salvation?
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I find it interesting that the Eastern Orthodox don't have this problem with squabbling over BoD. Certainly they have other errors that make them schismatic, but from their point of view, seeing Catholics who would ostensibly defend this theological speculation (saying that it's "dogma" when it clearly is not) to the death, must seem like a serious blight on the Roman Church, a self-contradiction, that renders her claim to being the true Church null and void. For if EENS is reducible to a meaningless formula even against such a recent encyclical as Humani Generis (Pius XII), and the Roman Church does nothing about it, and then along comes Benedict XVI saying (hermeneutic of continuity) that the effective denial of a dogma is the same thing as defending its truth, then there is no such thing as truth.
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Which are the Sacraments necessary unto salvation?
Answered on your other thread.
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I find it interesting that the Eastern Orthodox don't have this problem with squabbling over BoD. Certainly they have other errors that make them schismatic, but from their point of view, seeing Catholics who would ostensibly defend this theological speculation (saying that it's "dogma" when it clearly is not) to the death, must seem like a serious blight on the Roman Church, a self-contradiction, that renders her claim to being the true Church null and void. For if EENS is reducible to a meaningless formula even against such a recent encyclical as Humani Generis (Pius XII), and the Roman Church does nothing about it, and then along comes Benedict XVI saying (hermeneutic of continuity) that the effective denial of a dogma is the same thing as defending its truth, then there is no such thing as truth.
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One hundred percent on point..... :applause:
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All of the rest of the purely doctrinal portion of the encyclical, the sections which deal with the concept of the Church as a "body," as "the body of Christ," and as "the Mystical Body of Christ," as well as the part which describes the union of the faithful with Our Lord, should thus be considered as directed towards a more perfect and detailed understanding of what is basically one of the great classical definitions of the true Church. And all of the pastoral exhortations which make up the remainder of the body of the encyclical are meant to warn the faithful against errors which would militate against their appreciation of the Church as the Mystical Body of Christ and to encourage them to give to the Church the tribute of genuine, strong, and supernatural affection demanded by the bonds that join the Church and its members to Our Lord, the Head of the Mystical Body. All of this obviously revolves around the realization that the expression "Mystical body of Christ" is a real definition of the true Church of God.
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All of the rest of the purely doctrinal portion of the encyclical, the sections which deal with the concept of the Church as a "body," as "the body of Christ," and as "the Mystical Body of Christ," as well as the part which describes the union of the faithful with Our Lord, should thus be considered as directed towards a more perfect and detailed understanding of what is basically one of the great classical definitions of the true Church. And all of the pastoral exhortations which make up the remainder of the body of the encyclical are meant to warn the faithful against errors which would militate against their appreciation of the Church as the Mystical Body of Christ and to encourage them to give to the Church the tribute of genuine, strong, and supernatural affection demanded by the bonds that join the Church and its members to Our Lord, the Head of the Mystical Body. All of this obviously revolves around the realization that the expression "Mystical body of Christ" is a real definition of the true Church of God.
Or as Lumen Gentium puts it:
This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as "the pillar and mainstay of the truth". This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. - Pope Paul VI
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Although the Holy Father taught in his encyclical that the expression "Mystical Body of Jesus Christ" is a definition of the true Church, he neither said nor implied that it is the only genuine and accurate definition. Indeed, the literature of scholastic ecclesiology abounds in definitions of the Church, some of which have achieved the status of standard formulae over the course of the centuries. By calling attention to the fact that the expression "Mystical Body of Jesus Christ" is likewise a definition of the Church, and a definition of paramount importance and significance, our Holy Father Pope Pius XII offered to the theologians of the world the opportunity to show how the various types of definitions are mutually complementary and to explain how they combine to bring out the magnificently rich notion of the Church that is conveyed in divine supernatural revelation. Fenton
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Although the Holy Father taught in his encyclical that the expression "Mystical Body of Jesus Christ" is a definition of the true Church, he neither said nor implied that it is the only genuine and accurate definition. Indeed, the literature of scholastic ecclesiology abounds in definitions of the Church, some of which have achieved the status of standard formulae over the course of the centuries. By calling attention to the fact that the expression "Mystical Body of Jesus Christ" is likewise a definition of the Church, and a definition of paramount importance and significance, our Holy Father Pope Pius XII offered to the theologians of the world the opportunity to show how the various types of definitions are mutually complementary and to explain how they combine to bring out the magnificently rich notion of the Church that is conveyed in divine supernatural revelation. Fenton
He who believes and is baptized,(unless he can't), shall be saved.
He who does not believe,(unless he's ignorant), shall be condemned.
I guess, that I overlooked those distinctions, when last I read the Scripture.
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The notion or concept of the Catholic Church, conveyed in God's supernatural message, is tremendously complex. This society is represented to us basically as the association or group within which alone we may find salvific contact with God in Jesus Christ Our Lord. It is the ecclesia sanctorum, the community or the communion of the Saints. Yet it is so constituted in this world that a man may be a member of it without actually living the divine and supernatural life of grace. It is truly a society instituted directly and immediately by Our Lord during the course of His public life in this world. At the same time, however, it is just as truly the continuation and the ultimate status here on earth of the supernatural kingdom of God which has been in existence, as the militant Church of God in Christ, since the days of our first parents. It lives as the militant company of Our Lord's disciples throughout the entire world. In the various cities and districts of the world its members gather to constitute organized individual families or households of the faith in Christ. Yet, at the same time, it is always in a condition of pilgrimage in this world and in its cities. Its ultimate and eternal home is to be found only in the courts of Heaven. Fenton
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The notion or concept of the Catholic Church, conveyed in God's supernatural message, is tremendously complex. This society is represented to us basically as the association or group within which alone we may find salvific contact with God in Jesus Christ Our Lord. It is the ecclesia sanctorum, the community or the communion of the Saints. Yet it is so constituted in this world that a man may be a member of it without actually living the divine and supernatural life of grace. It is truly a society instituted directly and immediately by Our Lord during the course of His public life in this world. At the same time, however, it is just as truly the continuation and the ultimate status here on earth of the supernatural kingdom of God which has been in existence, as the militant Church of God in Christ, since the days of our first parents. It lives as the militant company of Our Lord's disciples throughout the entire world. In the various cities and districts of the world its members gather to constitute organized individual families or households of the faith in Christ. Yet, at the same time, it is always in a condition of pilgrimage in this world and in its cities. Its ultimate and eternal home is to be found only in the courts of Heaven. Fenton
Or as Lumen Gentium puts it:
This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as "the pillar and mainstay of the truth". This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. - Pope Paul VI
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There are, incidentally, certain standard definitions of the Church Triumphant, as distinct from the Church Suffering and the Church Militant. As St. Thomas Aquinas teaches "the Church, according to the status viae [the condition of those who are working towards the Beatific Vision, but who have not as yet actually arrived at it] is the congregation of the faithful (congregation fidelium). According to the status patriae, however [the condition of those who have already come to the homeland of heaven] it is the congregation of those who possess the Beatific Vision (congregation comprehendentium)." The Catechism of the Council of Trent, first published in 1566, defined the Church Triumphant as "the most glorious and happy assembly of the blessed spirits and of those who have overcome the world, the flesh, and the devil, and who enjoy eternal beatitude, free and safe from the troubles of this world." Both of these definitions obviously fit within the framework of the broadest type of definition of the Church enunciated by Gregory of Valentia. Fenton
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Heeee's baaaaaaaack.....
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Heeee's baaaaaaaack.....
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Is there anything incorrect about the following:
The most general or most inclusive type of definition, as it was formulated by Gregory of Valentia, is a description which correctly and effectively shows up the unity of all the persons who belong to the Church Triumphant, to the Church Suffering, and to the Church Militant. It speaks of all these persons as being really gathered or assembled together, that is, as constituting a genuine definite social unity. Likewise it speaks of these persons as being brought into their social unity "by the grace of God's calling." Thus it insists upon the basic fact that the assembly or congregation itself is definitely a reality of the supernatural order, something concerned, ultimately, with the intimate understanding and possession of God as He is in Himself, with the clear knowledge of the Triune God in the Beatific Vision. Fenton
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As the Protestant denominations derive their theological doctrine by division and their truth by mere opinion and popular vote, sinful man can redirect his flawed interpretation of God’s Word to suit his own pleasure. Those who disagree can then establish their own new ‘church’ and so it will go. If a sect approves of divorce, so divorce will be allowed. If a sect approves of the active ɧoɱosɛҳųαƖ lifestyle, so it will be allowed. As the people go, so goes the democratic nation. They may be sincere in their erroneous beliefs, but we are not saved by sincerity alone! Both the blind leader and the blind follower were sincere. Their sincere error landed them both in the pit according to Luke 6:39. -Obviously NOT Fenton
The notion or concept of the Catholic Church, conveyed in God's supernatural message, is tremendously complex. This society is represented to us basically as the association or group within which alone we may find salvific contact with God in Jesus Christ Our Lord. It is the ecclesia sanctorum, the community or the communion of the Saints. Yet it is so constituted in this world that a man may be a member of it without actually living the divine and supernatural life of grace. It is truly a society instituted directly and immediately by Our Lord during the course of His public life in this world. At the same time, however, it is just as truly the continuation and the ultimate status here on earth of the supernatural kingdom of God which has been in existence, as the militant Church of God in Christ, since the days of our first parents. It lives as the militant company of Our Lord's disciples throughout the entire world. In the various cities and districts of the world its members gather to constitute organized individual families or households of the faith in Christ. Yet, at the same time, it is always in a condition of pilgrimage in this world and in its cities. Its ultimate and eternal home is to be found only in the courts of Heaven. Fenton
LG [/i]8]
This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as "the pillar and mainstay of the truth". This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. --Lumen Gentium 8, according to the unclean spirit of Vat.II
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.
As the Protestant denominations derive their theological doctrine by division and their truth by mere opinion and popular vote, sinful man can redirect his flawed interpretation of God’s Word to suit his own pleasure. Those who disagree can then establish their own new ‘church’ and so it will go. If a sect approves of divorce, so divorce will be allowed. If a sect approves of the active ɧoɱosɛҳųαƖ lifestyle, so it will be allowed. As the people go, so goes the democratic nation. They may be sincere in their erroneous beliefs, but we are not saved by sincerity alone! Both the blind leader and the blind follower were sincere. Their sincere error landed them both in the pit according to Luke 6:39. -Obviously NOT Fenton
The notion or concept of the Catholic Church, conveyed in God's supernatural message, is tremendously complex. This society is represented to us basically as the association or group within which alone we may find salvific contact with God in Jesus Christ Our Lord. It is the ecclesia sanctorum, the community or the communion of the Saints. Yet it is so constituted in this world that a man may be a member of it without actually living the divine and supernatural life of grace. It is truly a society instituted directly and immediately by Our Lord during the course of His public life in this world. At the same time, however, it is just as truly the continuation and the ultimate status here on earth of the supernatural kingdom of God which has been in existence, as the militant Church of God in Christ, since the days of our first parents. It lives as the militant company of Our Lord's disciples throughout the entire world. In the various cities and districts of the world its members gather to constitute organized individual families or households of the faith in Christ. Yet, at the same time, it is always in a condition of pilgrimage in this world and in its cities. Its ultimate and eternal home is to be found only in the courts of Heaven. Fenton
LG [/i]8]
This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as "the pillar and mainstay of the truth". This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. --Lumen Gentium 8, according to the unclean spirit of Vat.II
Your point is?
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The naysayers of BOD are so scandalized by the Title CMRI used, although CMRI they did not compose it, yet Stubborn did the same thing here by using the scandalized title for his thread.
Not one of them are scandalized by this news:
Satanic Fruits of Vatican II
Vatican II Church Accepts a Male "Nun" Into Monastery
"The time is right for a transgender nun." -- Tia Pesando
Now Vatican II accepted Tia Pesando, a "transsɛҳuąƖ" woman, as a "Carmelite nun" into the monastery of London, Ontario. Pesando lived for thirty years as a man, then decided to "transition" to become a woman. She is not the first, however. Vatican II consecrated Joel Green as a "nun" of the Franciscan Servants of Jesus in 2002 under the regime of John Paul II.
Vatican II effuses about the God of Love, but the God of Love is also the God of Just Judgment, the God of Justice, the God of Truth, and the God of Nature. Vatican II doesn't mention that. Sex/Gender is God-given at conception. It is not a choice. Sex (gender) is given by God and that the body reveals the divine plan. As such, humans are not free to choose or change their sex. But Vatican II doesn't care.
They just turn their eyes to it and hope no one notices.
This is the thing about them, they ALWAYS accuse others of what they them self are doing.
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There are not enough facepalms in the Smilie box for your posts, Myrna.
:facepalm:
Whether or not CMRI came up with the title, CMRI PUBLISHED it. That would be like the CMRI publishing an article entitled The Sins of the Blessed Virgin Mary. Blasphemous, no? Same thing applies here.
Stubborn was naming the thread after it because the article was the subject of this thread; unlike the CMRI who are promoting a thesis that backed up the title. You are incapable of making the simplest logical distinctions and yet you think you are capable of spotting heresy and deposing popes.
CMRI has been polluted from day one ... in many different ways. Shuckardt certainly left a mark on that group.
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Stubborn published it when he pressed that reply. Shame, shame
I am shocked that YOU can and just did even think of saying what you said about the Blessed Mother. Shame, shame. :facepalm: :facepalm: :facepalm:
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Stubborn published it when he pressed that reply. Shame, shame
I am shocked that YOU can and just did even think of saying what you said about the Blessed Mother. Shame, shame. :facepalm: :facepalm: :facepalm:
No, the CMRI should be ashamed because they meant it and weren't using it to illustrate a point. And you should be ashamed of being affiliated with a group that would publish such things.
Instead you have the audacity to defend a word for word contradiction of dogma.
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Ladislaus CMRI did very well published it. and illustrated a point. A point that you can't stop talking about, see the title worked, everyone is reading it now, and learning the truth about EENS.
This has been fun, but again, I do have daily duties to attend to.
:rahrah:
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Ladislaus CMRI did very well published it. and illustrated a point.
:rahrah:
So now you "cheer" the denial of dogma. You are offensive to pious ears, and the CMRI is nothing but rot.
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Started from another thread referencing this Post (http://www.cathinfo.com/catholic.php?a=topic&t=32495&min=170&num=5)
you have the nerve to say that I and/or CMRI denies EENS. Read their web site and prove it.
CMRI has twice published an article entitled "The Salvation of Those Outside the Church" ... a WORD FOR WORD contradiction of EENS.
I posted that article in the library on this forum...read it and weep, Ladislaus
http://www.cathinfo.com/catholic.php?a=topic&t=26486&f=16&min=0&num=5
I posted the below article in a readable format in order for Catholics here on CI to enumerate the errors within this article from CMRI, written by Fr. Noel Barbara.
I quickly was overwhelmed by the amount and scope of errors, and found that the below article could have been written by any Novus Oddo priest or bishop - or layperson for that matter.
So I stopped pointing out the lies and falsehoods after only the first few lies in the article (in blue) and will leave the rest for other the Catholics here on CI to post the truth against the lies in the article from Fr. Noel Barbara.
THE SALVATION OF THOSE OUTSIDE THE CATHOLIC CHURCH as Ladislaus enunciated, is "a word for word contradiction of EENS"
"There is only one universal Church, outside of which absolutely no one can be saved." (Infallibly decreed by Pope Innocent III in the Fourth Lateran Council, 1215) Gregory XVI gave enunciation to this dogma which is "one of the most important and most clearly enunciated" teachings of our religion.
How are we to understand his words? The reason Fr. Noel Barbara asks: "how are we to understand his words?" after Gregory XVI just said the dogma means exactly what it says, is because Fr. Noel Barbara is about to write an essay in order to introduce a lie and explain why the words of both the dogma and Pope Gregory's enunciation of it actually do not mean what they say - this is done with the spirit of Vatican 2 in mind where even after interpretation, all papal docuмents remain ambiguous.
As they were meant to be understood by the Apostles, This is the first outright lie. The First Vatican Council decrees that we must understand dogma "as once declared". Here we see Fr. Noel starts off his explanation with a lie. This is almost always the #1 essential step in the adulteration of dogma - to start off with a lie in order to change the meaning of the sacred dogma into a meaningless formula under the pretext of a better understanding - this is explicitly condemned by the First Vatican Council. the Apostolic Fathers and all the Doctors. The word of God can never change. As our Master said, "The sky and the earth will pass away, but my words will never pass away" (Mark XIII:31).
Whosoever wishes to be faithful to the Lord should
"absolutely reject the heretical supposition that dogmas
evolve, as a result of which their meaning can change and
become different from that which the Church first imparted to
them" ("Antimodernist Oath", Denzinger 2145,4).
Such being the case, the Church today, as she has always
done, clearly teaches that outside of her, no one can be saved.
In the face of this, must one believe that everyone,
without exception, who does not OFFICIALLY belong to the Church
Another lie. That makes two lies for F.N. Barbara. He added the word "OFFICIALLY" without as much as any pretense of an addition. ALL CAPS does not indicate words added but rather implies emphasis in the original as seen.
by means of the reception of Baptism and the public profession
of the Catholic faith, is damned? Not at all.
Another lie. That makes three lies for F.N. Barbara. To say that we can only know of salvation by means of the sacraments is not equivalent to passing judgment on anyone who does not receive the sacraments. We simply do not know what happens to them, but whatever it is, it can't be the salvation that God provides by way of His Church, because the Church has infallibly defined it as such, with EENS.
Here, he begins by quoting solid Catholic material from Blessed Pius IX:
Listen to the
words of Pope Pius IX: "God in his sovereign bounty and mercy
does not allow that a person who is not guilty of a voluntary
fault should be subject to eternal punishment" (Letter "Quanto
conficiamur").
And then, in the manner St. Pius X warned us about in Pascendi, whereby a Modernist would write Catholic doctrine on one page, and then turn the page to find heresy, F.N. Barbara doesn't bother turning a page to get to his heresy:
In order to help us understand the possibility
of salvation for "non-Catholics", I shall review the nature of
the Church, and how, by means of her, God in His Mercy
regenerates souls and saves them.
So, first there is no salvation outside the Church, and now there is. That's what was said at your local parishes during Vatican II. All they needed was LG 8 for that.
As if two peas in a pod, here goes F.N. Barbara with his pseudo-Vat.II ambiguity, not without first paying lip service to the truth, of course:
WHAT IS THE CHURCH?
Recalling an expression used by St. Paul (Col. I:24), Pope
Pius XII said that the Church is the Mystical Body of Christ:
"Mystici Corporis Christi quod est Ecclesia", and, in doing so,
confirmed the answer Joan of Arc gave to her judges when she
said: "In my opinion the Church and Christ are one and the same
thing."
"The Church", said dom Grea, "is Christ Himself; the
Church is the "fullness" and the achievement of Christ, "His
Body" and his true and mystical growth: The Church which is His
Body, and the fullness of him who is filled all in all (Eph.
I:22-23). And so it is that the Church occupies among the
works of God the very place of Christ. Christ and the Church
are one and the same work of God" ("L'Eglise et sa constitution
divine", p. 18).
Surely it is clear from this that there can only be one
institution which is the authentic Church of Christ.
HOW ARE WE TO RECOGNIZE THE CHURCH?
Foreseeing that innumerable Churches would claim to be
this unique institution, Christ took great pains to delineate
the nature of His Church and to distinguish it from all the
others. He did this at Caesarea Philippi. After having told
Simon bar Jona that he was Peter, Jesus declared "upon this
rock I will build my Church" (Matt. XVI:18). The Master did
not say "a Church", but "MY Church". This possessive adjective
makes it abundantly clear that of all the religious societies
which claim to belong to Him, only the Roman Catholic Church,
which is built upon the rock of Peter, is the authentic Church
of Christ; the others, which reject this rock, cannot be such.
The dogma in question must therefore be understood in this
manner: "Outside of the Roman Catholic Church, absolutely no
one will be saved".[1]
The Mystical Body of Christ, the true Church, participates
in the mystery of the Incarnation. Just as her Head, that is
Jesus Christ, is both true Man and true God, so also the
Catholic Church is at one and the same time both human and
divine, a material and a spiritual entity.
THE BODY OF THE CHURCH, that which renders her visible and
constitutes as it were "a flag raised over the nations", is
first of all those members of which she is composed. Also
pertaining to the body of the Church is the public profession
of the faith by these members, the sensible signs by means of
which she communicates to them the divine life, and finally,
the entire ensemble of her rites and monuments.
THE MEMBERS OF HER BODY are all those who have received
the laver of regeneration or Baptism. This is the sacrament of
the faith which Jesus instituted in order to bring together all
those whom the Father had called and chosen (John XV:16,
VI:44). As members of a visible body, they publicly profess
the Catholic faith.
OUTSIDE AND SEPARATED FROM THE BODY OF THE CHURCH are all
those who have been so unfortunate as to commit the sin of
heresy, schism or apostasy, as well as those who have been
excluded by legitimate authority.
THE SOUL OF THE CHURCH or her divine aspect is above all
the Holy Spirit, the Spirit of Jesus. It is He who gives life
to the Church, who illuminates and directs her. It is also
this divine life which, descending from the Head, vivifies all
the members and binds them together. Finally, the Soul of the
Church consists of "the theological virtues faith, hope and
charity, the gifts of grace from the Holy Spirit, and all the
celestial treasures which are derived from the merits of Christ
the Redeemer, and of the Saints" ("Catechism of Saint Pius X").
BELONGING TO THE SOUL OF THE CHURCH are all those in whom
the Holy Spirit dwells.[3] These are those who have theological
faith, possess the divine life and are in a state of grace.
The primary effect of the Holy Spirit in the soul is to
sanctify it.
While sinners have separated themselves from the Soul of
the Church, they remain always united to her body. Pope Pius
XII recalled this in his encyclical "Mystici Corporis": "It is
necessary to recognize that the infinite mercy of Our Lord
makes it impossible for Him to refuse a place in His Mystical
Body to those whom He had previously not refused a place at his
banquet table (Matt. IX:11). For no fault, not even a most
serious sin - schism, heresy and apostasy apart - can separate
one from the Body of the Church."
SEPARATED FROM THE SOUL OF THE CHURCH are all those who,
as a result of some mortal sin, are no longer in a state of
grace. They have in effect expelled the Holy Spirit from their
souls because He cannot live in a soul that is stained by
mortal sin.
SALVATION COMES FROM GOD
It is a truth of our faith, one that as Catholics we must
believe, that there is no salvation apart from Jesus Christ.
Since the Church is the Mystical Body of Christ, it is by means
of her that salvation is of necessity made available to us. In
what way does this happen?
THE ORDINARY MANNER
God bestows His gifts with consummate grace and
generosity. In order to make it possible for men to save
themselves more easily, His Son instituted and made available
to them true sources of grace in the sacraments. God has
obligated Himself to give us graces by these sensible signs,
and He is always faithful to His promises. Each time a
sacrament is properly administered, by one who has the power to
do so, and as long as men do not hinder His action, God is
obliged to provide them with the grace signified. This is the
constant teaching of the Catholic Church.
THE EXTRAORDINARY MANNER
If the Church teaches that the sacraments instituted by
the Son of God made man oblige the Father to give His graces to
whomsoever validly receives them, she has never taught that His
generosity is restricted to this methodology. If the Lord was
obliged to give those who labored the entire day the denarius
he had agreed upon, His Son reminds us that He did no wrong in
giving as much to those to whom He had promised nothing. Who
can be so presumptuous as to pretend that He is not allowed to
do as He wishes? What upright soul can take offense at His
generosity?
While we cannot pretend that God is "not allowed to do as He wishes," this is a strawman argument against an unspecified "opponent" for to say that God binds the Church and all mankind to His Commandments is not proclaiming what man allows God to do or not to do. God can indeed do as He wishes, but the real presumption on man's part is to leap to the error that God is prone to contradict Himself and to act against all revealed truth. That is to say, we can be sure that God, unlike F.N. Barbara, is not going to lie to us. God is not going to act in a way that contradicts Himself. God is not obliged to do anything that goes against His own word.
F.N. Barbara here sounds a bit like the schoolyard atheist who says, "Okay since you claim that your God can do anything, let's see Him create a rock too big and heavy for Him to lift."
(Read Matt. XX:1-16). It is then clear that God,
who has promised to give His graces through these ordinary
means of the sacraments, can also give them in an extraordinary
manner. Holy Scripture provides us with numerous examples of
this. Thus, Saint Dismas, the good thief, received the grace
of regeneration without any sacrament,
What does Baptism have to do with St. Dismas, who died in the old dispensation? There was no sacrament of Baptism at the time of the Crucifixion. This is lunacy at best. What about all the other people who died that day? They had no Baptism, either. Is the ultimate judge, F.N. Barbara, condemning all of them to hell??
and this with such
efficacy that Our Lord said to him, "This very day you will be
with me in Paradise" (Luke XXIII:43).
Again, it was without the medium of any sacrament that the
Virgin Mary, the Apostles and "the brothers who numbered around
120" (Acts I:15), "all together in one place" (II:1), were
filled with the Holy Spirit and were confirmed.
But the Descent of the Holy Ghost WAS a sacrament. And just as Our Lady received the singular privilege of being filled with the Holy Ghost at the moment of her Immaculate Conception, who are we to put limits on God for what He can do with the recipients of the day's grace at Pentecost? That was at least the third time for our Blessed Mother, BTW.
The centurion Cornelius, his parents, servants and most
intimate friends also received the Holy Spirit and were
gathered into the Soul of the Church before even being Baptized
by Peter. Baptism brought them into the Body of the Church,
but not into her Soul, for they were joined to the latter as
soon as they received the Holy Spirit (Acts X:44-48).
Closer to our own time we can cite the case of Ratisbonne,
a Jew who was overcome by grace on January 20, 1842 while in
the church of Saint Andrew in Rome. He changed from a state of
complete disbelief and hostility to the Church to one of
complete acceptance of the Catholic faith. At the same time he
received a knowledge of the Christian mysteries that he had
never studied. Like his co-religionist Paul of Tarsus, Baptism
attached Ratisbonne only to the Body of the Church. He
belonged to the Soul of the Church from the moment of his
conversion, thanks to the virtue of theological faith.
These examples show with a certitude which cannot be
denied that it is possible to belong to the Soul of the Church
without belonging to her Body, and that God can bestow His
graces in an extraordinary manner which is independent of the
sacraments.
While we cannot place limits on the infinite providence of God, neither can we proclaim the manner by which God would bestow such generosity. For if it is just the same for one being baptized as one dying with some vague longing for something good having never heard of the Church or the "Trinity" (except perhaps to kill anyone who utters it), then there is no need for any missionaries to evangelize anyone, but that is not what Jesus Christ commanded, is it?
WHO IS ASSURED OF HIS SALVATION?
It is important that we remember that what saves us from
eternal damnation is not belonging to the Body of the Church,
but rather belonging to the Soul of the Church.
So here we leap from a Church with an inseparable soul, to a kind of zombie Church that has no soul. The Church of the Living Dead. F.N. Barbara perhaps wants to produce a horror movie, but he missed his calling.
The Church has
always taught that the baptized who die in a state of mortal
sin which has not been forgiven, are damned despite their
belonging to the Body of the Church.
Maybe F.N. Barbara has written his own dictionary. He must have a different idea of what "always" means. Maybe he's been reading Ambrosia's posts too much, where he says that BoD has "always and everywhere" been taught in the Church.
Without doubt, it is not
possible for those who refuse to attach themselves to the Body
of the Church to belong to her Soul. But is it possible for
those who, without any fault of their own, cannot receive
baptism of water or explicitly formulate an act of Catholic
faith in order to be part of the Body of the Church to belong
to the Soul of the Church and be assured of their salvation?
Here he goes again, placing limits on the providence of God. News flash: Just because someone claims to desire Baptism is not the same thing as God knowing that they do in fact desire it.
The response to this question provides us with the solution to
the problem which the salvation of non-Catholics raises.
You mean the problem that the infallible definition of the Church raises in the minds of those who reject this dogma, like F.N. Barbara? That problem?
By means of the letter "Quanto conficiamur" given to the
Italian episcopacy (on August 10, 1863), Pius IX clarified this
matter in a striking manner.
Wait. You skipped a paragraph. I wonder why? (Actually, I don't wonder at all.)
"We know", he said, "that those
WHO ARE INVINCIBLY IGNORANT OF OUR MOST HOLY RELIGION, AND WHO
OBSERVE WITH CARE THE NATURAL LAW AND ITS PRECEPTS, written by
God in the hearts of all men, AND WHO ARE DISPOSED TO OBEY GOD,
and who live a life which is honest and upright, can, with the
aid of the light of divine grace, acquire eternal salvation."
If they can acquire eternal life without belonging to the
Body of the Church, it is because they are united to her Soul.
There we go again. Not a direct quote. Added words. Theological speculation. Who needs any pope when you've got the Barbara?
Under what conditions does this occur? The papal text goes on
to explain.
THE NON-CATHOLICS
This phrase is very vague. It designates individuals who
span the spectrum from schismatic Christians to atheists, and
embraces in between a host of religious groups, both Christian
and non-Christian. If all, in so far as they are non-Catholic,
are outside the Ark of Salvation, not all have the same degree
of difficulty in order to overcome the obstacles and enter into
this Ark. The followers of Photius (the Orthodox) need only
accept those dogmas which relate to the primacy and
infallibility of the Pope.[2]
What about EENS, and the Immaculate Conception, and the Assumption of Our Lady, among other dogmas defined since 1054?
Oh, BTW, that doesn't include BoD, which has never been defined. The Orthodox don't have to believe in BoD, or in F.N. Barbara for that matter.
The followers of Luther, who
deny almost all the Catholic dogmas, have much greater
obstacles to overcome.
But they don't have to overcome BoD because they already believe it. Wait. So they're a lot like F.N. Barbara then, no? :scratchchin:
As for the Jews and Muslims, obstinate
in their opposition to the divine mysteries (the Trinity and
Christology), they are faced with the problem of denying
principles that are fundamental to their religion if they wish
to truly enter into the way of salvation.
That much is true enough.
With regard to these latter and all those who deny the
mysteries of God, it is necessary to make the following point.
If it is possible that non-Catholics can belong to the Soul of
the Church while in good faith knowing nothing of the divine
Mysteries,
In other words, like Bishop Sheen says, "It is by our ignorance that we are saved."
He was gung-ho Vat.II, you know. And that was at the root of it: Americanism, a condemned heresy.
News flash number TWO: Explicit faith in the Trinity and in the divinity of Jesus are necessary for salvation. Crack open a copy of the Athanasian Creed some fine day.
this is absolutely impossible for those who
blaspheme against them. Those who imprecate (blaspheme
against) these mysteries clearly manifest that they are not
animated by the good Spirit and that they do not belong to the
Soul of the Church .
NECESSARY CONDITIONS WHICH MUST BE FULFILLED
FOR NON-CATHOLICS TO BELONG TO THE SOUL OF THE CHURCH
INVINCIBLE IGNORANCE
This is the error in which those who without any fault on
their part find themselves. It presumes good faith.
So now, you see, not only are we saved by our ignorance (which is nowhere to be found in Scripture otherwise the Bible would have been a JOKE all along!) but our ignorance is an "error" according to F.N. Barbara. We are henceforth saved by our error.
Tell me more!
It can be
met with among those to whom the true religion has never been
presented,
Translation Literally this sentence says:
"The true religion has never been presented to those among with it can be met."
Get it?
Should we appreciate F.N. Barbara's clarity now, or wait for it to show up first?
and among those to whom it has been presented and to
whom, despite this, it does not appear to be the truth. Such
is to be found in parts of the world which are completely
adherent to the schismatic churches or some other cult, such as
Islam, Judaism, Protestantism, etc.
Let's just cut to the chase: Non-Catholics in this day and age are all invincibly ignorant. Let's get on to something more understandable, why don't we?
So, how about them Giants! What do you suppose their ERA is gonna look like come September?
This ignorance excuses
those involved of all culpability. One calls this invincible
because they are prevented from abandoning their errors
precisely because they believe they are adhering to the truth.
How about this: They're prevented from abandoning their errors because God's Church has ostensibly tossed out her infallible dogmas in place of Freemasonic religious liberty, false ecuмenism and false collegiality, all of which is based on BoD and salvation by NSAA, which see.
Invincible ignorance only excuses the faults committed
against the existence, the nature and the demands of the one
true religion. It never excuses those faults that go against
the precepts of natural law since such are "written in the
hearts of all men by God Himself".
How prudent of F.N. Barbara to be so scrupulous in his prejudgment of God's justice.
IT IS NECESSARY TO CAREFULLY OBEY THE NATURAL LAW AND ALL
ITS PRECEPTS.
Among the demands of this law, and in fact of primary
importance, are our duties towards God. Whatever his state or
condition, man is obliged to recognize the existence of God,
His sovereignty, and believe that He rewards man for the good
that he does, and punishes him for the evil that he does.
"Without faith", St. Paul affirms, "it is impossible to please
God. It is necessary for a person who comes to God to believe
that He exists, that He rewards those that seek after Him"
(Heb. XI:6). Such excludes from salvation all those non-
Catholics who are atheists, be they of the militant or
indifferent variety.
We know from St. Paul the reasons for their culpability.
"Because that which is known of God is manifest in them. For
God hath manifested it unto them. For the invisible things of
Him, from the creation of the world, are clearly seen, being
understood by the things that are made; His eternal power also,
and divinity: so that they are inexcusable. Because that, when
they knew God, they have not glorified Him as God, or given
thanks" (Rom. I:19-21). The Church recalled this teaching of
the faith at Vatican I: "If anyone says that the one and true
God, our Creator and Lord, cannot be known with certitude by
means of His works, thanks to the natural light of human
reason, let him be anathema" (Const. "Dei Filius", Denz.
1806).
IT IS NECESSARY TO BE DISPOSED TO OBEY GOD AND IN ALL
THINGS TO DESIRE HIS GOOD PLEASURE.
In his Encyclical "Mystici Corporis Christi", Pope Pius
XII, after having distinguished between those who are actually
incorporated into the Church, and those who are united only by
desire to her soul, adds: "However, one should not think that
any kind of desire to be part of the Church suffices for the
salvation of one's soul. The desire required is one animated
by perfect charity". In so stating, Pius XII was but
reiterating the third condition specified by Pius IX.
The law of love should express itself by action rather
than by words: "It is not all those who say Lord, Lord, but
those who do the will of my Father who will enter into the
kingdom of heaven" (Cf. Matt. VII:21).
This disposition in everything to do the will of God is an
indication of their implicit but true desire to adhere to the
Catholic Church. Their faith in God is not dead because it is
productive of fruit. In essence, they are not content merely
with believing; they make their conduct conform to their
belief, and this concordance of their will with that of God
makes them implicitly, but truly, desire the Baptism that Jesus
instituted in order to incorporate them into His Church if they
are not Christian, and makes them disposed to abjure the errors
which maintain them outside of the Church if they are misled
and are in a schismatical or heretical sect. Unquestionably,
if they were aware of the fact, they would abjure their errors,
as they are well disposed to submit to His will. It is this
disposition, this charity which God has given them, which
inclines them to "do the will of the Father in Heaven", and
which gathers them into the soul of the Church.
ARE YOU NOT SETTING UP IMPOSSIBLE CRITERIA?
Some think that all these conditions cannot be fulfilled,
especially among those souls that have never known the true
religion. As they see it, to demand such criteria is
equivalent to condemning virtually all non-Catholics to eternal
damnation. But they are quite wrong. Those who see things in
this way forget the words of Jesus to His disciples when they
questioned Him precisely on the issue of how it was possible
for anyone to save his soul: "With men it is impossible, but
not with God: for all things are possible with God" (Mark
X:27).
If God helps non-Catholics to save their souls outside of
the norms established by His Son, it is because He would "have
all men to be saved, and to come to the knowledge of the truth"
(I Tim. II:4). This desire induces the Father to continuously
draw souls (John VI:44) that His Son chooses (John XV:16). In
order to enlighten them, He normally uses the ministers of His
Church. But this habitual disposition in no way hinders Him
from drawing some souls directly and without any minister
whatsoever, and regardless of the situation in which they find
themselves. God, who wishes the salvation of every soul,
provides every soul with the necessary graces. To that degree
that a given soul responds to graces bestowed, it receives yet
further graces, "for it is God that worketh in you, both to
will and to accomplish" (Phil. II:13). It is thus that the
most profound transformations occur little by little in souls
of good will and dispose such souls above all to desire to do
the will of God whom they adore "in truth". Not all these
souls are visited with extraordinary graces which transform
them "in a moment, in the twinkling of an eye" (I Cor. XV:52)
as occurred to Saul or Ratisbonne. It is "the wisdom of God
which visits them ... for wisdom is more active than all active
things ... Wisdom is the splendor of the eternal light ...
which renews all things and through the nations conveyeth
herself into holy souls, she maketh the friends of God ... She
reacheth from one end of the world to the other and ordereth
all things sweetly" (Wisdom, VII:24-27, VIII:1). This is that
sweetness "for the forgiveness of their sins"; this is that
"visit of the rising Sun from on high[4] which enlightens those
who are in darkness and in the shadow of death and directs them
in the way of peace" that Zacharias sang of in his "Benedictus"
canticle which was and is in effect "the entrails of the
mercy[5] of our God" (Luke I:78-79).
A CATHOLIC RESPONSE TO THE QUESTION RAISED
We are able, in complete accord with Catholic teaching, to
respond in the affirmative to the question which was raised
above. Yes indeed, through the great mercy of our God, it is
possible that non-Catholics belong to the Soul of the Church by
an implicit desire, by a desire animated by perfect charity,
even though they do not belong to the visible Body of the
Church.
Are there many such? Only God Himself knows. "The works
of man, Ecclesiastes tells us, are in the hands of God, and man
knoweth not whether he be worthy of love or hatred" (IX:1).
Only Jesus, the good pastor "knows His sheep ... even those
that are not yet of His sheepfold" (John X:14&16). As for us,
if we truly love our master, we should hope that the number of
non-Catholics who belong to the soul of the Church will always
increase. And in order to be sure that such a desire is not
void of content, we should work as hard as we can to enlighten
such souls, above all in praying for them and in making
sacrifices in order that God might, by means of His Holy
Spirit, enlighten them so that they might be renewed in their
dispositions with regard to the true religion.
Now, even though these non-Catholics belong to Christ by
means of their union with the Soul of His Church, one should
nevertheless never forget that they are in a state "where no
one can be sure of his eternal salvation; for, as the Pope
assures us, they are deprived of those many and most important
supports and heavenly favors that can only be found within the
bosom of the Catholic Church" ("Mystici Corporis Christi").
Let us consider some of those helps of which they are deprived.
The Roman Catholic Church is HIS Church. It is the Church
to whom Our Lord confided all that He learned of His Father
(John XV:15), and it is the ministers of His Church that He
sent forth as His Father sent Him (John XX:21), to teach all
nations to observe EVERYTHING that He commanded (Matthew
XXVIII:19-20). Outside of this Church souls lack access to ALL
that He taught. Now Jesus warned His own that "if you continue
in my word ... you will know the truth and the truth will make
you free" (John VIII:31-32). Being separated from His Church,
non-Catholics are bound to be in error on one or more points.
Now, just as the truth frees and sanctifies those that accept
it (John XVII:17), so also is error the work of the devil which
enslaves those who follow it (John VIII:44).
It is also to HIS Church that Jesus confided the seven
sacraments; non-Catholics are deprived of this, and this
deprivation can only make their perseverance in the path of
salvation more precarious. While there is no doubt but that
some of the sects have preserved the priestly function intact
and this for them is a source of grace, unfortunately for them,
they use it in a reprehensible manner. For, in effect, it is
to HIS Church that the sacraments were confided, and not to
those who have broken away from her. In conferring on the
ministers that she ordains this inamissible power (i.e., a
power that cannot be lost), the Church is placing her
confidence in them. Never would she have confided this power
to them if she thought they would defect from her. Surely any
honest individual can understand that a person who leaves a
society no longer has the right to use those powers which said
society confided to him. If he does so in spite of this
defection, he is guilty of an abuse for which he will one day
have to answer.
Sacraments conferred under such circuмstances are
productive of [spiritual] life to those who accept them in
perfect good faith and place no obstacle to their reception.
For all others, they are productive of spiritual death.
Another support which is by no means the least of which
non Catholics - schismatics apart - are deprived is that of the
sacrament of penance. If even within the Church where one
enjoys the greatest of possible benefits, one must "work out
one's salvation with fear and trembling" (Phil. II:12), how
much more one should tremble for the salvation of those who do
not belong to her body! The ability to commit mortal sin is
not limited to Catholics. Now it is a dogma of our faith that
every mortal sin which is not forgiven merits by its very
nature eternal hell. While it is easy to commit a mortal sin,
it is much more difficult to escape its effects. This is the
reason why Our Lord instituted the sacrament of penance which
the Fathers of the Church call a second baptism and the second
safeguard of salvation. While a Catholic who finds himself
incapable of achieving a state of perfect contrition can still
be forgiven by means of this sacrament of penance, the
non-Catholic who is deprived of this sacrament can only be
forgiven by attaining a state of perfect contrition.[6] From
this fact alone one can see how privileged, with regard to the
matter of salvation, are those who belong to the Body of the
Church and who as a result can so easily enjoy the treasures of
her graces. And as opposed to these, how disadvantaged are
those who are deprived of such favors! Pius XII spoke to us of
those who are in a state "where no one can be sure of his
eternal salvation". One should not be surprised that God
wished these facilities, and His Son has established HIS
Church, precisely to make salvation easier to those who wished
to enter it.
CONCLUSION
It is precisely because the true Church of Christ took
this dogma seriously that she has desired to be a missionary
Church since Apostolic times. In this she is but reflecting
the word of the Master who made her aware of the terrible
danger that those who do not know her to be the only Ark of
Salvation and continue to live in the darkness of idolatry, or
other religions, or in heresy and schism, run with regard to
their eternal salvation. This is why she sends forth so many
thousands of her sons and daughters at the risk of their lives
to enlighten non-believers.
And in so doing the Catholic Church is aware of the fact
that she is responding faithfully to the command of Our Lord:
"Go forth to all the nations and make disciples, baptizing them
in the name of the Father and the Son and the Holy Spirit,
teaching them to observe all those things which I have
commanded you. He who believes and is baptized will be saved;
but he who does not believe will be condemned" (Matt. XXVIII:
19-20; Mark XVI:16).
It is because of her faithfulness to her Lord that this
same Catholic Church has a special Mass entitled "De Progaganda
Fide" in her Missal, a Mass in which she recalls that "her Lord
is great and infinitely worthy of praise; for He is more
powerful than all the other gods. FOR ALL THE GODS OF THE
PEOPLES ARE ONLY DEMONS" (Tractus).
It is again because of her faithfulness to her Lord who
became flesh and offered himself on the Cross for the salvation
of all men that the Catholic Church multiplies her prayers and
beseeches her children to make sacrifices "in order that God
might provide workers for the harvest" (Matt. IX:38), and that
He might send His Holy Spirit to renew the face of the earth
and enlighten those who are "seated in darkness and in the
shadow of death" (Luke I:79). The Apostle strongly recommends
this practice to his dear Timothy: "I desire first of all that
supplications, prayers, intercessions and thanksgiving be made
for all men ... for this is good and acceptable in the sight of
God our Saviour" (I Tim. II:1-3).
ENDNOTES:
[1] "In order to define and to describe this true Church of
Jesus Christ - that is to say the "holy Catholic Apostolic and
Roman Church" - one can find no finer expression, none that is
more divine, than "the Mystical Body of Christ" (Pope Pius XII,
Encyclical "Mystici Corporis Christi").
[2] Invincible ignorance of these dogmas is easily met with
among a people and clergy that are badly educated.
[3] Whosoever belongs to the Soul of the Church possesses the
Spirit of Jesus.
[4] "Oriens ex alto", a biblical expression designating the
Messiah (Cf. Zacharias VI:12), the splendor of the eternal
Light, the Sun of Justice "that enlighteneth EVERY MAN who
comes into the world" (John I:9).
[5] A footnote in The French Bible (of Fillion) tells us that
this Canticle is the most powerful expression of the most
intimate mercy of God who wishes to save all men.
[6] The distinction is easily seen if one considers the Act of
Contrition. An imperfect act of contrition is one which is
made because of the fear of the loss of heaven and the pains of
hell. A perfect act of contrition requires that it be for the
love of God (i.e., perfect charity) who is infinitely good and
worthy of all our love.
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There are not enough facepalms in the Smilie box for your posts, Myrna.
:facepalm:
Whether or not CMRI came up with the title, CMRI PUBLISHED it. That would be like the CMRI publishing an article entitled The Sins of the Blessed Virgin Mary. Blasphemous, no? Same thing applies here.
Stubborn was naming the thread after it because the article was the subject of this thread; unlike the CMRI who are promoting a thesis that backed up the title. You are incapable of making the simplest logical distinctions and yet you think you are capable of spotting heresy and deposing popes.
CMRI has been polluted from day one ... in many different ways. Shuckardt certainly left a mark on that group.
Well that makes things much clearer. I never really looked into CMRI but now I know why that group and the rest of the CMRIers here are so screwed up - Shuckardt. I did not know that till now.
Thank you Ladislaus, a lot of questions have just been answered for me.
It is no freaking wonder the obsessed NSAAer SVs on this site are NOer SVs - we have a bunch of nutcase Shuckardtites posting.
Makes me sad actually.
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May Heaven help the folks who are "learning" the faith from men such as these.
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Our Lord asked whether He would find faith on earth when He returned. Clearly a rhetorical question.
Out of several billion people alive on the planet there are perhaps a few thousand left who still believe in the Holy Catholic Church and the Incarnation.
Enemies of the Church have been trying to undermine the Faith with subjectivism for about 500 years now, and it's all but accomplished. Bishop Williamson has traced this quite admirably and has admitted that "we are all contaminated with" subjectivism to one degree or another.
95% of even so-called "Traditional" Catholics don't believe in the Holy Catholic Church anymore but have embraced a gnostic/Pelagian/Protestant/naturalist view of the Church, the same view of the Church that Vatican II simply takes to its logical conclusions.
95% of even so-called "Traditional" Catholics retain but a small pilot light of supernatural faith in their souls, and their concept of the faith revolves around externals such as Latin, vestments, incense, and bells. They do not have the Faith of the Fathers.
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As far as Bishop Shuckardt is concerned, yes he was not a good example, and with the grace of God, those in control at that time, both religious and laity got rid of him. I often wonder why God allowed Bishop Shuckardt to fall so far, but it was given me to understand that even Jesus Christ chose Judas.
I also want to take this opportunity to apologize to those who do not accept the teaching of BOD as I do. I apologize for any insults or uncharitable remarks I posted to them. Sometime I get carried away and say things I should not have said, (one of my many faults) this is when I need to take a break and do some Penance.
I hope I am forgiven by those I have insulted.
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It is important that we remember that what saves us from
eternal damnation is not belonging to the Body of the Church,
but rather belonging to the Soul of the Church. The Church has
always taught that the baptized who die in a state of mortal
sin which has not been forgiven, are damned despite their
belonging to the Body of the Church. Without doubt, it is not
possible for those who refuse to attach themselves to the Body
of the Church to belong to her Soul. But is it possible for
those who, without any fault of their own, cannot receive
baptism of water or explicitly formulate an act of Catholic
faith in order to be part of the Body of the Church to belong
to the Soul of the Church and be assured of their salvation?
The response to this question provides us with the solution to
the problem which the salvation of non-Catholics raises.
This is all based in the Cushing error from the Letter of 49 that the CMRI so fiercely adheres to. It is a heretical mistake. Everything in the true Faith comes to us in visible, tangible, flesh and blood terms. Authentic Catholicism is incarnational. The soul of the Church is not composed of non-Catholics. The soul of the Church is the Holy Ghost Himself, who only dwells in Catholics in the state of grace.
This creepy article is peppered with lies and falsehoods and half-truths, among which is the principle that the "soul of the Church" is composed of parts!
This could only come from someone who has not really studied Catholic theology.
Maybe F.N. Barbara never really studied to be a priest. Be that as it may...........
By the sede standard which says that any pope who says or does things that are opposed to the Faith of Catholics must not therefore be the pope, and he loses his office, so too, any priest who says or does things that are opposed to the Faith of Catholics must not therefore be a priest, and he would therefore lose his office.
Since F.N. Barbara, in this article published worldwide by the CMRI even though it contains and promotes heresy, has pronounced heresy and does a heretical act by publishing this heretical screed of which they should be ashamed, by the same principle sedes apply to the popes, F.N. Barbara therefore must not be a priest, that is, by the sede standard.
[quote="Fr." Noel Barbara]
In order to help us understand the possibility
of salvation for "non-Catholics", I shall review the nature of
the Church, and how, by means of her, God in His Mercy
regenerates souls and saves them.
[/quote]
He might have as well had said the possibility of the impossible. Or, he could have waited about 13 years and then just quote the hermeneutic of continuity. Imagine, a so-called priest who rejects the Newpopes is more progressive in his Modernism than even the Newpopes whom he doesn't recognize as popes! You can't make this stuff up.
It's not just the "TITLE" of the screed, but the entire thing is full of it.
.
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That's right Neil, from start to finish that CMRI priest's article is obvious heresy in the extreme. The fact that the CMRIers here think this heresy is Church teaching is pretty scary.
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Beware of false teachers.