Well Bp. Williamson called Vladimir Putin ( a Russian Orthodox Christian) a “follower of Christ” If a Resistance bishop says that, I think I’m safe on Cathinfo.  This is a Resistance forum after all.

I wasn’t making an argument with the last post. I don’t care if you disagree with me, but you have no basis for calling me a non -Catholic. Here’s what Pius IX says on EENS
“We all know that those who are afflicted with invincible ignorance with regard to our holy religion, if they carefully keep the precepts of the natural law that have been written by God in the hearts of men, if they are prepare to obey God, and if they lead a virtuous and dutiful life, can attain eternal life by the power of divine light and grace”

Here’s what Tanquerey says
“The Baptism of Desire. Contrition, or perfect charity, with at least an implicit desire for Baptism, supplies in adults the place of the baptism of water as respects the forgiveness of sins.
This is certain.
Explanation: a) An implicit desire for Baptism, that is, one that is included in a general purpose of keeping all the commandments of God is, as all agree, sufficient in one who is invincibly ignorant of the law of Baptism; likewise, according to the more common opinion, in one who knows the necessity of Baptism.
b) Perfect charity, with a desire for Baptism, forgives original sin and actual sins, and therefore infuses sanctifying grace; but it does not imprint the Baptismal character and does not of itself remit the whole temporal punishment due for sin; whence, when the Unity offers, the obligation remains on
one who was sanctified in this manner of receiving the Baptism of water.”

That’s  all Garrigou, ABL, etc are saying. No one is saying that one can be saved outside of or withou the Church. Fathers, Doctors, and saints are not the only sources Catholics look to for theology. Again, whether you disagree with me is of little importance. I follow well-regarded pre-Vatican II theologians, so you have no right to call me a non-Catholic.  

When I say Traditional Orthodox or Anglo-Catholics are closer to us than “conservative” Novus Ordos, I’m speaking about theology, not communion. Again, I’m not responsible for your inability to make distinctions.

I wasn’t making an argument with the last post. I don’t care if you disagree with me, but you have no basis for calling me a non -Catholic. Here’s what Pius IX says on EENS

(. . .)

can attain eternal life by the power of divine light and grace.

Wrong. If they profess it in ignorance they can be saved( although they would be saved as Catholics, not by their religion)

No Salvation Outside the Church.

Baptism of desire does not make one a member of the body of the Church nor capable of receiving the other sacraments, until sacramental Baptism has been administered. It unites one with the soul of the Church. It effects the internal communion with the Church, consisting in the desire (albeit implicit) of being externally united with it, which is an indispensable means of salvation. One must bear in mind the different kinds of union with the Church, in order to understand the truth, that outside of the Church there is no salvation. Those who would be saved must have the will to do all that God has ordained for salvation consequently the desire of being a member of His true Church. If one who professes a false religion is saved, he is saved not through his false religion, but only inasmuch as he is (however unconsciously) a member of the true Church. Christians who through no fault of their own, are separated by heresy or schism from the body of the Church, may be in the soul of the Church. The will to do all that God has ordained for salvation is compatible with external but unconscious separation from the Church; therefore one who is in error through invincible ignorance (bonafide) is capable of perfect contrition. The case is different with him who is knowingly in error (bone fide) so long as he persists in thus acting against his conscience.

3. Even in the beginnings of this one and only Church of God there arose certain rifts,(19) which the Apostle strongly condemned.(20) But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church - whether in doctrine and sometimes in discipline, or concerning the structure of the Church - do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecuмenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body,(21) and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22)

Ut Unum Sint (25 May 1995) | John Paul II

http://w2.vatican.va/content/john-paul-ii/en/encyclicals/docuмents/hf_jp-ii_enc_25051995_ut-unum-sint.html


Now one understand subsists in.

Not what I’m saying. I’m done arguing this. We’ve done this many times before.

Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.

The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.

It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church