Correction:

The outer INNER bonds of unity (non-members within the Church by desire)

1.  Supernatural Faith

2.  Perfect Charity

3.  The gifts of the Holy Ghost

4.  Sanctifying grace (one cannot have perfect charity and not be in a state of sanctifying grace and sanctifying grace can only be obtained within the Church)

If you died and you had the choice of either dying as a member of the Church in the state of mortal sin or within the Church as a non-member in the state of sanctifying grace which would you chose?

God is not the arbitrary tyrant that some bloggers would have Him to be as He does not condemn those, who THROUGH NO FAULT OF THEIR OWN, are not aware of the necessity of the Church and or have not been baptized.  He only condemns souls to the pains eternal hellfire for sins they are guilty (culpable) of.

Of course the unbaptized infants who die with Original Sin on their souls (do not suffer the pains of eternal Hell-fire either, but rather a state of perfect natural happiness).  We only suffer the punishment of pain if we are culpable of an actual sin.  Though we cannot obtain the Beatific Vision unless we are cleansed of Original Sin.  Infants cannot desire to be members of the Church or to be Baptized, this is why they do not obtain the Beatific Vision despite not being culpable of any actual sin.

I'm sure you know most if not all of this.  But I just wanted to make myself as clear as possible.

The clear uncompromising teaching of the doctrine that one must at least believe explicitly in the Incarnation (=Christ) and the Trinity for salvation, is the basis for the labors of all who seek to maintain and restore traditional Catholicity, though most of those who are engaged in this struggle have yet to realize the fact. Without at least this doctrine, assented to absolutely, and the condemnation of the opposing view, Traditionalists have no case nor argument against anything in Vatican II. Anyone who says they "don't condemn" the opposite opinion, by the very act, approve it, and thus become like the salt that looses its flavor, neutralized, precisely where the enemies of the Church want them to be neutralized.

Quote

But whoever dares to say: “Outside the Church is no salvation”, ought to be driven from the State
Jean-Jacques Rousseau, The Social Contract, Book IV, Ch. 8

( http://www.marxists.org/reference/subject/economics/rousseau/social-contract/ )

Quote from: bowler

Quote from: Ladislaus

Quote from: Vatican I

The Catholic Church has always held that there is a twofold order of knowledge, and that these two orders are distinguished from one another not only in their principle but in their object; in one we know by natural reason, in the other by Divine faith; the object of the one is truth attainable by natural reason, the object of the other is mysteries hidden in God, but which we have to believe and which can only be known to us by Divine revelation.

This is why I have always held that the opinion that the existence of God as rewarder cannot suffice for supernatural faith.  Vatican I here finishes off holding to that opinion once and for all.

It confirms the unanimous opinion of the Fathers (considered infallible) as expounded in the ancient Athanasian Creed, it was the teaching of St. Thomas Aquinas, and it was clearly infallible decreed at the Council of Florence:


Pope Eugene IV, Council of Florence, Sess. 8, Nov. 22, 1439, ex cathedra: “Whoever wishes to be saved, needs above all to hold the Catholic faith; unless each one preserves this whole and inviolate, he will without a doubt perish in eternity.– But the Catholic faith is this, that we worship one God in the Trinity, and the Trinity in unity... Therefore let him who wishes to be saved, think thus concerning the Trinity. “But it is necessary for eternal salvation that he faithfully believe also in the incarnation of our Lord Jesus Christ...the Son of God is God and man...– This is the Catholic faith; unless each one believes this faithfully and firmly, he cannot be saved.”



Athanasian Creed

1. Whosoever will be saved, before all things it is necessary that he hold the Catholic faith;
2. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
 3. And the Catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;
4. Neither confounding the persons nor dividing the substance.
 5. For there is one person of the Father, another of the Son, and another of the Holy Spirit.
 6. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal.
 7. Such as the Father is, such is the Son, and such is the Holy Spirit.
 8. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated.
 9. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.
 10. The Father eternal, the Son eternal, and the Holy Spirit eternal.
 11. And yet they are not three eternals but one eternal.
 12. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible.
 13. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty.
 14. And yet they are not three almighties, but one almighty.
 15. So the Father is God, the Son is God, and the Holy Spirit is God;
 16. And yet they are not three Gods, but one God.
 17. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;
 18. And yet they are not three Lords but one Lord.
 19. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord;
 20. So are we forbidden by the catholic religion to say; There are three Gods or three Lords.
 21. The Father is made of none, neither created nor begotten.
 22. The Son is of the Father alone; not made nor created, but begotten.
 23. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding.
 24. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.
 25. And in this Trinity none is afore or after another; none is greater or less than another.
 26. But the whole three persons are coeternal, and coequal.
 27. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.
 28. He therefore that will be saved must thus think of the Trinity.
29. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.  
 30. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.
 31. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world.
 32. Perfect God and perfect man, of a reasonable soul and human flesh subsisting.
 33. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.
 34. Who, although He is God and man, yet He is not two, but one Christ.
 35. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God.
 36. One altogether, not by confusion of substance, but by unity of person.
 37. For as the reasonable soul and flesh is one man, so God and man is one Christ;
 38. Who suffered for our salvation, descended into hell, rose again the third day from the dead;
 39. He ascended into heaven, He sits on the right hand of the Father, God, Almighty;
 40. From thence He shall come to judge the quick and the dead.
 41. At whose coming all men shall rise again with their bodies;
 42. and shall give account of their own works.
 43. And they that have done good shall go into life everlasting and they that have done evil into everlasting fire.
44. This is the catholic faith, which except a man believe faithfully he cannot be saved.  


St. Thomas Aquinas:

 St. Thomas, Summa Theologica: "After grace had been revealed both the learned and simple folk are bound to explicit faith in the mysteries of Christ chiefly as regards those which are observed throughout the Church, and publicly proclaimed, such as the articles which refer to the Incarnation, of which we have spoken above."(Pt.II-II, Q.2, A.7.)

 Saint Thomas, Summa Theologica: "And consequently, when once grace had been revealed, all were bound to explicit faith in the mystery of the Trinity." (Pt.II-II, Q.2, A.8.)

Quote from: Nishant

The problem with modern Feeneyites, and this is only symptomatic of the larger problem, is they have completely lost any concept of submission to Church authority, to the approval of superiors etc. Whereas, even the most competent of theologians in the past did not usually publish without the express approbation of ecclesiastical authority.

This is why Feeneyites quickly develop a sectarian mentality.

Yeah. See how the Dimonds "came to their own conclusion" on no bod/bob:

From the Treatise:

Quote

The dogma Outside the Catholic Church There is No Salvation really has nothing to do with Father Leonard Feeney. (In fact, I had never heard of Fr. Feeney when I came to the same conclusion – based upon Catholic dogma – that the Sacrament of Baptism is absolutely necessary for salvation and that all those who die as non‐Catholics are lost.) It has to do with the teaching of the Chair of St. Peter, as I have shown, which is the authentic and infallible teaching of Christ. To reject this Catholic dogma is to reject Christ Himself.

There you have the source of it all - just like a Protestant "comes to the conclusion that the Bible and the Bible only is the only authority by reading the Bible" - so did the Dimonds "come to the conclusion" that there is no bod or bob by disregarding everything else Saints Doctors and theologians have said and making up their own theology.

Quote from: Lover of Truth

Well stated.

Pride is at the root of much if not all heresy.  The idea that one knows more than the Church.  This is what led Satan to fall, and Luther and Ratzinger and Feeney and the Dimonds and perhaps some bloggers on this site.

I have been against implicit faith before but now i am trying to understand it because the fact is that it has never been condemned by the Church and to say that it is erroneous or heretical is to accuse the Church.

I only have a few questions on implicit faith because, after all, we are dealing with eternal Hell and we shouldn't be quick to send people there.

"John, many theologians on both sides note how especially fitting it is that the primary object of supernatural faith proposed to us be in itself a mystery that transcends even the possibility of natural knowledge. "