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Yeah, the contradiction is appalling.  He has to say that infants/means are connected because of Pelagianism and the direct words of the Church saying thus.

But he can say adults/precept (in his mind) because the Church has said similar things and hasn't directly condemned it, same as Pelagianism.

Please stay off my threads if you're just going to act retarded due to the fact that heresy has corrupted your intellect.

Please try to read what I wrote, very slowly.

SVs attack Father Feeney for disobedience to his superiors, to Cardinal Cushing and to his Jesuit superior.  But according to SV principles, since both Cushing and Father's Jesuit Superiors had lost their authority, due to manifest heresy, for diresctly contradicting defined dogma.  Consequenly, since they have no office or authority, Father Feeney could not have been guilty of disobedience to his superiors.

So, whether he was a heretic is absolutely relevant to the point I'm making.  If you want to argue that Cushing was not a heretic, then that would be relevant.  If you disagree with SVism, that's not relevant, since the point is that the SVs are and this contradicts THEIR principles, whether or not you agree with them.  NONE of this has to do with "Suprema Fake".  That's a separate issue, related to the SV exaggeration of papal infallibility.

But, since you're evidently incapable of adducing rational arguments, please stay off my threads, since I do not need them polluted by a bad-willed retarded-ness.

If you want to make a point about ... Bishop Sanborn is NOT contradicting himself as stated above because [some halfway rational reason], then by all means.  But this kind of garbage, where you clearly can't follow an argument or a syllogism if it hit you in the face ... keep it off my thread.  While I can't force you to stay off, it's generally considered forum etiquette that if someone asks you to stay off your thread, then they should honor that.  Some forum software allows the OP to remove your comments.

We are obliged by the divine and Catholic faith to believe all those things contained in the Word of God, Scripture or Tradition, and proposed by the Church for our faith as divinely revealed, not only by solemn definition but also by her ordinary and universal magisterium (Denziger n. 1792). 

Now, amongst those things which the Church has always preached and will never cease to teach, there is also this infallible declaration which says that there is no salvation outside the Church. 

This dogma, however, has to be understood in the sense attributed to it by the Church herself. The Saviour, in fact, entrusted explanation of those things contained in the deposit of faith, not to private judgement, but to the teaching of the ecclesiastical authority. 

Now, in the first place, the Church teaches that in this matter there exists a very strict mandate from Jesus Christ, for He explicitly commanded his apostles to teach all nations to observe all things which He Himself had ordered (Matth XXVIII.19-20). 

The least of these commandments is not that which orders us to be incorporated through baptism into Christ's Mystical Body, which is the Church, and to remain united with Him and with His Vicar, through whom, He Himself governs his Church in visible manner here below.

That is why no one will be saved if, knowing that the Church is of divine institution by Christ, he nevertheless refuses to submit to her or separates himself from the obedience of the Roman Pontiff, Christ's Vicar on earth. 

Not only did our Saviour order all peoples to enter the Church, but He also decreed that it is the means of salvation without which no one can enter the eternal kingdom of glory. 

In his infinite mercy, God willed that, since it was a matter of the means of salvation ordained for man's ultimate end, not by intrinsic necessity, but only by divine institution, its salutary effects could also be obtained in certain circuмstances when these means are only objects of "desire" or of "hope". This point was clearly established at the Council of Trent, with regard to both the sacrament of baptism and of penance (Denziger, n. 797 and 807). 

The same must be said of the Church, as a general means of salvation. That is why for a person to obtain his salvation, it is not always required that he be de facto incorporated into the Church as a member, but he must at least be united to the Church through desire or hope. 

However, it is not always necessary that this hope be explicit as in the case of catechumens. When one is in a state of invincible ignorance, God accepts an implicit desire, thus called because it is implicit in the soul's good disposition, whereby it desires to conform its will to the will of God.