What other teachings from the Catechism of Pope St. Pius XII do you believe are now obsolete and totally discredited?

This one below that you posted was obsolete when it was printed, and also heretical since it is contrary to both the Catholic faith and the dogmatic teaching of Unam Sanctam, which starts with: "We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins..." and ends with: "Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff."

The catechism, regardless of the name on the cover, reduces the above dogmatic truths to a totally useless and altogether  meaningless formula. - which means the catechism's false teaching is both obsolete and discredited.

29 Q. But if a man through no fault of his own is outside the Church, can he be saved?

A. If he is outside the Church through no fault of his, that is, if he is in good faith, and if he has received Baptism, or at least has the implicit desire of Baptism; and if, moreover, he sincerely seeks the truth and does God's will as best he can such a man is indeed separated from the body of the Church, but is united to the soul of the Church and consequently is on the way of salvation

29 Q. But if a man through no fault of his own is outside the Church, can he be saved?

A. If he is outside the Church through no fault of his, that is, if he is in good faith, and if he has received Baptism, or at least has the implicit desire of Baptism; and if, moreover, he sincerely seeks the truth and does God's will as best he can such a man is indeed separated from the body of the Church, but is united to the soul of the Church and consequently is on the way of salvation

But notice what it actually says ... and what it doesn't say.  It says that people in such a state can be united TO the soul of the Church and "on the WAY of salvation."  This does not actually say that they are within the Church as a consequence of this union to the soul, and does not actually say that they can be saved in this state, but, rather, that they are on the WAY of salvation, i.e. on a trajectory toward salvation.  It doesn't actually say, "[these types as defined] are within the Church by virtue of this union to the soul and consequently capable of being saved in this state."

There is in fact a soul of the Church, but it's co-extensive with the body.  Union to the soul is not the same things as being part of it or in it.

This one below that you posted was obsolete when it was printed, and also heretical since it is contrary to both the Catholic faith and the dogmatic teaching of Unam Sanctam, which starts with: "We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins..." and ends with: "Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff."

Do you really believe Pius X was unware of the dogma that there's no salvation outside the Church?  And do you really think his catechism could contain an explicit heresy without anyone catching it?

I have two questions: What is required to be saved?  And what does it mean to be within the Catholic Church?

But notice what it actually says ... and what it doesn't say.  It says that people in such a state can be united TO the soul of the Church and "on the WAY of salvation."  

It says "on the way of salvation" because they are still alive, and salvation is only attained if a person departs this life in the state of grace.  If the person who is united to the Soul of the Church (which means being in the state of grace, and more) dies in that state, they will be saved, even if they are only united to the Body of the Church in voto.  

Do you believe a person can die in the state of grace and not be saved?  

But notice what it actually says ... and what it doesn't say.  It says that people in such a state can be united TO the soul of the Church and "on the WAY of salvation."  This does not actually say that they are within the Church as a consequence of this union to the soul, and does not actually say that they can be saved in this state, but, rather, that they are on the WAY of salvation, i.e. on a trajectory toward salvation.  It doesn't actually say, "[these types as defined] are within the Church by virtue of this union to the soul and consequently capable of being saved in this state."

There is in fact a soul of the Church, but it's co-extensive with the body.  Union to the soul is not the same things as being part of it or in it.

I know, but the Liberals read into it with liberal eyes, i.e. they see only what they already believe, and what they do not believe, they do not see. That false teaching in the text book (catechism) is right up there with the idea that the desire for baptism replaces the absence of baptism.

Do you really believe Pius X was unware of the dogma that there's no salvation outside the Church?  And do you really think his catechism could contain an explicit heresy without anyone catching it?

The more the writer speaks the more he reveals that he is an amateur on the subject and full of pride about it. Every question he will ask has been refuted and answered many times. The above question is just another amateur's response. There are others with more time and patience that may answer the writers questions about the Soul of the Church. I have been there and done that 100's of times, and the results are always the same with these types, everything contrary to what they want to believe goes in one ear and out the other.

Anyhow, for those who come across this thread that are seeking truth, here is a copy and paste from my archives on the subject of the catechism:

Will the Real Catechism of Pius X Please Stand Up?

Unfortunately, what’s being passed-off as the “Catechism of Pope Pius X” is a compendium of other sources along with the Q&A, ostensibly from the Catechism of Pope Pius X. There are two such Compendiums, one of which was edited by Fr. Kevane who updated it to reflect the teachings of VCII - how much credibility then can we place in the more outrageous and perfectly contradictory Q&A which states that there is salvation outside the Church?  

The original Catechism was never published in English and was for local use within certain provinces of Italy. The Compendiums we have today went through private translations from Italian to French to English and of course were edited. I refuse to believe that Pope St. Pius X approved the more egregious errors within these “Catechisms” so let’s not be so quick to assume that that these Compendiums are faithful to the original or that Pius X “approved” them.

Just in the interests of accuracy - I'm not trying to stir the pot! - I checked an on-line Italian version of this catechism. What English speaking believers in BOD quote is from the Catechismus Minor, which has no covering letter from Pope St Pius X in the on-line version.


"132. Chi è fuori della Chiesa si salva?
Chi è fuori della Chiesa per propria colpa e muore senza dolore perfetto, non si salva; ma chi ci si trovi senza propria colpa e viva bene, può salvarsi con l'amor di carità, che unisce a Dio, e, in spirito, anche alla Chiesa, cioè all'anima di lei."

The English translation seems pretty close to this.

The Catechismus Maior does have the following letter from Pope St Pius X:

"COMPENDIO DELLA DOTTRINA CRISTIANA PRESCRITTO DA SUA SANTITÀ PAPA PIO X ALLE DIOCESI DELLA PROVINCIA DI ROMA, ROMA, TIPOGRAFIA VATICANA, 1905
AL SIGNOR CARDINALE PIETRO RESPIGHI NOSTRO VICARIO GENERALE
Signor Cardinale,
La necessità di provvedere per quanto è possibile alla religiosa istituzione della tenera gioventù Ci ha consigliato la stampa di un Catechismo, che esponga in modo chiaro i rudimenti della santa fede, e quelle divine verità, alle quali deve informarsi la vita d'ogni cristiano. Pertanto fatti esaminare i molti libri di testo già in uso nelle Diocesi d' Italia, Ci parve opportuno di adottare con lievi ritocchi il testo da vari anni approvato dai Vescovi del Piemonte, della Liguria, della Lombardia, della Emilia e della Toscana. L'uso di questo testo sarà obbligatorio per l'insegnamento pubblico e privato nella Diocesi di Roma e in tutte le altre della Provincia Romana; e confidiamo che anche le altre Diocesi vorranno adottarlo per arrivare cosi a quel testo unico, almeno per tutta l'Italia, che è nell'universale desiderio.
Con questa dolce speranza impartiamo di tutto cuore a Lei, Signor Cardinale, l'Apostolica Benedizione.
Dal Vaticano, li 14 Giugno 1905.
PIUS PP. X"


The answer it gives is slightly different, though not, I think, materially so:


"169 D. Può alcuno salvarsi fuori della Chiesa Cattolica, Apostolica, Romana?
     R. No, fuori della Chiesa Cattolica, Apostolica, Romana nessuno può salvarsi, come niuno poté salvarsi dal diluvio fuori dell'Arca di Noè, che era figura di questa Chiesa.
170 D. Come dunque si sono salvati gli antichi Patriarchi, i Profeti e tutti gli altri giusti dell'antico Testamento?
     R. Tutti i giusti dell'antico Testamento si sono salvati in virtù della fede che avevano in Cristo venturo, per mezzo della quale essi già appartenevano spiritualmente a questa Chiesa.
171 D. Ma chi si trovasse, senza sua colpa, fuori della Chiesa, potrebbe salvarsi?
     R. Chi, trovandosi senza sua colpa, ossia in buona fede, fuori della Chiesa, avesse ricevuto il Battesimo, o ne avesse il desiderio almeno implicito; cercasse inoltre sinceramente la verità e compisse la volontà di Dio come meglio può; benché separato dal corpo della Chiesa, sarebbe unito all'anima di lei e quindi in via di salute."

I am by no means expert at Italian, but a rough translation would be:

"Those who, finding themselves without their own fault, that is in good faith, outside the Church, have recieved Baptism, or have at least the implicit desire for it; and moreover have sought the truth sincerely and have fulfilled the will of God as best they can; although separated from the body of the Church, would be united her soul and so in the path of salvation"

There is no Latin version, for it was composed in Italian.

That’s quite interesting.  There is no Latin version because this was a local catechism. Now, if they have received baptism then they have at least a belief in Christ and the essential Mysteries. According to this version, if they are not baptized, their Faith in Christ and the essential Mysteries may imply an “implicit desire” for baptism.  But notice too that this passage does not state they will be saved “where they are”; but only that they are “in the path of salvation”.  Will God leave them on the path of salvation without providing the means to arrive there? Of course, here we go again with what is “implied” but if God granted them the grace of Faith and they co-operate with such grace, would He leave them in this state without also granting them the grace of charity and conversion? If it is God’s will are they not also given the grace to act on His will?

To answer in the negative is to suggest that it is not God who moves the will or that His will can be frustrated by events out of His “control”. Man must assent and co-operate with grace through free will; but it is a will which is assisted by God to assent in the first place.  

Item last, the belonging to the “soul of the Church but not the Body” theory has been refuted (or “placed into context”) by magisterial teaching which solemnly declares that the unity of the Soul and the Mystical/ecclesiastical Body is such that the Soul cannot be separated from the Body (there is neither sanctification nor the remission of sins outside the Body). The Holy Ghost moves where He wills and operates on the souls of the elect through actual and pre-disposing graces, but the idea that His uncreated nature substantially abides within a soul resulting in a state of created sanctifying grace without incorporation into the Mystical/ecclesiastical Body is foreign to Trent and magisterial teaching. I am fully aware of the “mental incorporation” theory but once again, it is a theory.  What does the infallible Church teach?

Here's the original Italian:

D. Ma chi si trovasse, senza sua colpa, fuori della Chiesa, potrebbe salvarsi?

R. Chi, trovandosi senza sua colpa, ossia in buona fede, fuori della Chiesa, avesse ricevuto il Battesimo, o ne avesse il desiderio almeno implicito; cercasse inoltre sinceramente la verità e compisse la volontà di Dio come meglio può; benché separato dal corpo della Chiesa, sarebbe unito all'anima di lei e quindi in via di salute."


So, I again asked: Do you really believe Pius X was unware of the dogma that there's no salvation outside the Church?  And do you really think his catechism could contain an explicit heresy without anyone catching it?

The writer should do himself a favor and discard that quote which he is interpreting according to his own desires, as has been shown here by others who were so kind to respond to him and even responded to my me in my first the cut and paste above towards the end of it. He should discard that quote and see if he can post other quotes by saints, doctors, and popes (Pius X did not write that catechism)  to prove his point that there is an invisible Church called the Soul of the Church in which anyone of any religion can be saved, which is what he is saying.

For the others reading this, here is another cut and paste from my archives and this is it for the day:

The Soul of the Church is the Holy Ghost. It is not an invisible extension of the mystical body which includes the unbaptized.  A man can be either inside the Church or outside the Church. He can be either inside or outside the Body. There isn’t a third realm in which the Church exists – an invisible Soul of the Church. These two dogmas are clear on this, I really do not need to say anything more:
 
 Pope Leo XIII, Satis Cognitum (# 3), June 29, 1896: “For this reason the Church is so often called in Holy Writ a body, and even the body of Christ… From this it follows that those who arbitrarily conjure up and picture to themselves a hidden and invisible Church are in error... It is assuredly impossible that the Church of Jesus Christ can be the one or the other, as that man should be a body alone or a soul alone. The connection and union of both elements is as absolutely necessary to the true Church as the intimate union of the soul and body is to human nature. The Church is not something dead: it is the body of Christ endowed with supernatural life.”
 
 Pope Pius XI, Mortalium Animos (# 10), Jan. 6, 1928: “For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head.”

The writer should do himself a favor and ... discard that quote and see if he can post other quotes by saints, doctors, and popes (Pius X did not write that catechism)  to prove his point that there is an invisible Church called the Soul of the Church in which anyone of any religion can be saved, which is what he is saying.

Not an invisible Church, but two ways of belonging to the one visible Church.  Here is the full quote that I partially quoted above Bellarmine, a saint and Doctor of the Church, which he bases on the teaching of St. Augustine, another saint and Doctor of the Church:

"We must note what Augustine says in his Breviculus Collationis, where he is dealing with the conference of the third day, that the Church is a living body, in which there is a Soul and a Body. The internal gifts of the Holy Ghost, faith, hope, charity, and the rest are the Soul. The external profession of the faith and the communication of the sacraments are the Body.
      
“Hence it is that some are of the Soul and of the Body of the Church, and hence joined both inwardly and outwardly to Christ the Head, and such people are most perfectly within the Church. They are, as it were, living members in the body, although some of them share in this life to a greater extent, and others to a lesser extent, while still others have only the beginning of life and, as it were, sensation without movement, like the people who have only faith without charity.
    
"Again, some are of the soul and not of the body, as catechumens and excommunicated persons if they have faith and charity, which can happen.
    
"And, finally, some are of the body and not of the soul, as those who have no internal virtue, but who still by reason of some temporal hope or fear, profess the faith and communicate in the sacraments under the rule of the pastors. And such individuals are like hairs or fingernails or evil liquids in a human body.” (Bellarmine, De Ecclesia Militate, cap. ii).

Do you think Bellarmine is teaching the doctrine of an invisible Church?  If not, why?