Pope Pius XII in Mystici Corporis Christi did not say that those who have “an unconscious desire” are explicitly known to us and they are an exception to exclusive salvation in the Catholic Church

I have come across a report by Dr.Jeffrey Mirus President of Catholic Culture. He implies that Pope Pius XII considered those saved in invincible ignorance an exception to the dogma outside the church no salvation. Also that we know of these cases saved outside the visible boundaries of the Catholic Church.(2)

Pope Pius XII just like Vatican Council II just mentions the possibility of a non Catholic being saved with an "unconscious desire".We accept this as a possibility.

No pope has claimed that it is an exception to the dogma extra ecclesiam nulla salus.

Dr.Jeffrey Mirus is unable to quote any magisterial text which says that those saved with an "unconscious desire" are known to us in reality (de facto) or that they are explicitly known exceptions to the dogma.

If those saved in invincible ignorance or an "unconcious desire" are not known to us how can they be an exception to the dogma extra ecclesiam nulla salus.

So how can theologians postulate that all those infants do not go to Limbo but to Heaven or that there is no Limbo.

Also no Church-document says that being saved with an "unconscious desire" is the ordinary means of salvation for adults.The ordinary means of salvation for all is Catholic Faith and the baptism of water.(Ad Gentes 7,Vatican Council II).

-Lionel Andrades

 1.

Salvation for Non-Catholics and LimboBy Dr. Jeff Mirus

August 11, 2010

 http://www.catholicculture.org/commentary/otc.cfm?id=683

2.

On the bright side, however, such adults can do more than sin; they can also desire God, and the Church does officially teach a way of salvation for adults outside the visible structure of the Church. This way is often called baptism by desire. Thus Pius XII, in his great encyclical Mystici Corporis Christi, explained that those outside the visible structure of the Church can “have a certain relationship with the Mystical Body of the Redeemer” by means of “an unconscious desire and longing” (inscio quodam desiderio ac voto) (#103). It is this teaching that has led theologians to examine the possibility of “substantial” membership in the Church even where “formal” membership is lacking. (There is also, of course, baptism by blood—martyrdom—but that applies only to believing Christians who are killed for their faith before being baptized.)