Monday, March 20, 2017

Ron Conte is a universalist who uses the Cushingite error in Catholic theology, he mixes up what is invisible as being visible in a new Christian theology of pluralism

Ron Conte is a universalist who believes most people are saved in general.He uses the Cushingite error in Catholic theology, the mixing  up of what is invisible as being visible, he then assumes that there is known salvation outside the Catholic Church.With this irrational inference he rejects the dogma extra ecclesiam nulla salus and projects the Masonic understanding of universal salvation onto the Catholic Church.He supports a common Christian theology of Religious Pluralism based upon the baptism of water.-L.A

Roman Catholic Teaching on Implicit Baptism of Desire

Christians of every denomination are Christians because they are validly baptized. They have received the formal Sacrament of Baptism with water. But the Church teaches that there are two other types of baptism: a baptism of desire, and a baptism of blood.
CCC 1258 “The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.”
Lionel: True and common sense tells us that this is a reference to hypothetical cases. So it is not an exception or relevant to the dogma extra ecclesiam nulla salus ( Feeneyite), as it was known to the 16th century missionaries.

An explicit baptism of desire is found in persons who desire the formal Sacrament in their minds and hearts, but die before being able to actually receive it.
Lionel: A person with an explicit baptism of desire and who is saved is known only to God.For us human beings there are no such known cases.
There are a few different ways that a person might receive an implicit baptism of desire.
1. Persons who love God, might not know about the Sacrament of baptism, such as the Israelites who lived before Christ. Their desire for baptism is partially implicit, since they do know and desire God in love. They explicitly love God, and implicitly desire baptism.
[1 Corinthians 10]
{10:1} For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and they all went across the sea.
{10:2} And in Moses, they all were baptized, in the cloud and in the sea.
{10:3} And they all ate of the same spiritual food.
{10:4} And they all drank of the same spiritual drink. And so, they all were drinking of the spiritual rock seeking to obtain them; and that rock was Christ.
Lionel: Those who lived before the Resurrection of Jesus and who were saved had to waity in Abraham's bosom. It was only after the Resurrection that they went up to Heaven.
2. Persons who know about the Sacrament of Baptism, but who — with a sincere but mistaken conscience — do not believe that Christianity and baptism are the path to salvation. If they love God, they explicitly desire the path to God and to salvation, which implicitly includes baptism. Again, this type of baptism of desire is only partially implicit. They explicitly love God, and implicitly desire baptism.
Lionel: This is speculation with good will, sentimental theology.It is not an explicit exception to the dogma extra ecclesiam nulla salus, which says every one needs to be incorporated into the Catholic Church as a member for salvaton.
3. Persons who do not believe in Christianity or God — due to a sincere but mistaken conscience — but who love their neighbor selflessly. Their true love of others implicitly includes the love of God, and all who truly love God desire the path to salvation, which includes baptism. This type of baptism of desire is fully implicit, since the person implicitly loves God by loving their neighbor and implicitly desires baptism.
Lionel: Again this is a theoretical case.The objective reality is that all need to enter the Catholic Church with faith and baptism to be saved from the fires of Hell.
Saint Thomas taught the implicit baptism of desire in Summa Theologica III, Q. 68, A. 4.
Reply to Objection 2. As stated above (1, ad 2; 68, 2) man receives the forgiveness of sins before Baptism in so far as he has Baptism of desire, explicitly or implicitly; and yet when he actually receives Baptism, he receives a fuller remission, as to the remission of the entire punishment. So also before Baptism Cornelius and others like him receive grace and virtues through their faith in Christ and their desire for Baptism, implicit or explicit: but afterwards when baptized, they receive a yet greater fullness of grace and virtues. Hence in Psalm 22:2, “He hath brought me up on the water of refreshment,” a gloss says: “He has brought us up by an increase of virtue and good deeds in Baptism.”
Lionel: So St.Thomas Aquinas confirms that the baptism of water is needed for salvation and it was given in the Catholic Church. There was no baptism of water for him independent of the Catholic Church.He otherwise affirmed the strict interpretation of the dogma extra ecclesiam nulla salus.The reference to the baptism of desire by hims is not an exception to the dogma on exclusive salvation in the Church, since the baptism of desire itself is not an exception or relevant to extra ecclesiam nulla salus. It was made relevant in the Letter of the Holy Office 1949 to the  Archbishop of Boston.

Saint Alphonsus Liguori, Moral Theology, Book 6, Section II (About Baptism and Confirmation), Chapter 1 (On Baptism), page 310, no. 96:
“Baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment.”
Lionel: So St.Alphonsus Liguori states here that the baptism of water is needed for salvation and we know that the baptism of desire being invisible and unknown to us in personal cases. is not relevant and never was relevant to the dogma extra ecclesiam nulla salus.

Therefore, a baptism of desire can also be obtained by implicit perfect contrition for past sins. The baptism of desire does not imprint the baptismal character on the soul, nor does it forgive all temporal punishment due for sin. So the formal Sacrament is better.
Lionel: The formal Sacrament is necessary and not just better. It is also in general necessary in the Catholic Church, it needs to be accompanied, for adults,  with the faith and moral teachings of the Church.
Pope Pius IX in the encyclical Quanto Conficiamur Moerore:
“There are, of course, those who are struggling with invincible ignorance about our most holy religion. Sincerely observing the natural law and its precepts inscribed by God on all hearts and ready to obey God, they live honest lives and are able to attain eternal life by the efficacious virtue of divine light and grace. Because God knows, searches and clearly understands the minds, hearts, thoughts, and nature of all, his supreme kindness and clemency do not permit anyone at all who is not guilty of deliberate sin to suffer eternal punishments.”
A person can only be sent to eternal punishment in Hell by deliberate sin, and, as Pope Benedict XII taught in On the Beatific Vision of God (1336), that sin must be “actual mortal sin”. So non-Christians do not go to Hell for refusing, out of invincible ignorance, a formal Baptism into the Christian Faith.
Lionel: According to the dogma extra ecclesiam nulla salus all non Catholics and on Christians are on the way to Hell.The ordinary means of salvation is faith and baptism in the Catholic Church. The ordinary means of salvation is not invincible ignorance.
Also being saved in invincible ignorance and without being a member of the Catholic Church is unknown in 2017 or in the past.There are no such cases known to us. So it must not be interpreted as an explicit exception to the Feeneyite interpretation of the dogma extra ecclesiam nulla salus. This was the objective error made by the Letter of the Holy Office 1949.It violated the Principle of Non Contradiction.It assumed invisible people were visible in the present times.
Pope Pius IX Singulari Quadam:
“For, it must be held by faith that outside the Apostolic Roman Church, no one can be saved; that this is the only ark of salvation; that he who shall not have entered therein will perish in the flood; but, on the other hand, it is necessary to hold for certain that they who labor in ignorance of the true religion, if this ignorance is invincible, are not stained by any guilt in this matter in the eyes of God.”
Persons who receive an implicit baptism of desire are non-formal members of the Church; they can be saved by the same Ark of Salvation as all Christians can be saved.
Lionel: This is speculation.It is a possibility known only to God and expressed with good will. One can speculate as much as one wants as long as it is not assumed that invincible ignorance refers to a known case in the past or present.
It had and has nothing to do with the strict interpretation of the dogma extra ecclesiam nulla salus.
The Catechism of Pope Saint Pius X:
The Creed, Ninth Article, The Church in Particular: 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”
Baptism, Necessity of Baptism and Obligations of the Baptized: 17
“Q. Can the absence of Baptism be supplied in any other way? A. The absence of Baptism can be supplied by martyrdom, which is called Baptism of Blood, or by an act of perfect love of God, or of contrition, along with the desire, at least implicit, of Baptism, and this is called Baptism of Desire.”
Lionel: The Catechism of Pope Saint Pius X does not state that there are known cases of the baptism of desire and blood who are saved outside the Church.So it does not contradict this Catechism when it affirms the 'rigorist interpretation' of the dogma extra ecclesiam nulla salus.

Letter of the Holy Office to Archbishop Cushing of Boston, approved by Pope Pius XII, August 8, 1949: “The Supreme Pontiff, His Holiness, Pope Pius XII, has given full approval to this decision”.
Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member, but it is necessary that at least he be united to her by desire and longing. However, this desire need not always be explicit, as it is in catechumens; but when a person is involved in invincible ignorance God accepts also an implicit desire, so called because it is included in that good disposition of soul whereby a person wishes his will to be conformed to the will of God. These things are clearly taught in that dogmatic letter which was issued by the Sovereign Pontiff, Pope Pius XII, on June 29, 1943, “On the Mystical Body of Jesus Christ” (AAS, Vol. 35, an. 1943, p. 193 ff.). For in this letter the Sovereign Pontiff clearly distinguishes between those who are actually incorporated into the Church as members, and those who are united to the Church only by desire.
'Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member'.This was the origin of the New Theology and magisterial heresy.
Of course it is always required that one be incorporated into the Church actually as a member for salvation.Since there are no known exceptions of the baptism of desire and blood and being saved in invincible ignorance.
Pope Saint John Paul II, All Salvation Comes Through Christ, General Audience, May 31, 1995:
Since Christ brings about salvation through his Mystical Body, which is the Church, the way of salvation is connected essentially with the Church. The axiom extra ecclesiam nulla salus” — “outside the Church there is no salvation” — stated by St. Cyprian (Epist. 73, 21; PL 1123 AB), belongs to the Christian tradition. It was included in the Fourth Lateran Council (DS 802), in the Bull Unam Sanctam of Boniface VIII (DS 870) and the Council of Florence (Decretum pro Jacobitis, DS 1351). The axiom means that for those who are not ignorant of the fact that the Church has been established as necessary by God through Jesus Christ, there is an obligation to enter the Church and remain in her in order to attain salvation (cf. LG 14). For those, however, who have not received the Gospel proclamation, as I wrote in the Encyclical Redemptoris Missio, salvation is accessible in mysterious ways, inasmuch as divine grace is granted to them by virtue of Christ’s redeeming sacrifice, without external membership in the Church, but nonetheless always in relation to her (cf. RM 10). It is a mysterious relationship. It is mysterious for those who receive the grace, because they do not know the Church and sometimes even outwardly reject her. It is also mysterious in itself, because it is linked to the saving mystery of grace, which includes an essential reference to the Church the Savior founded.
Lionel. St.John Paul II and Cardinal Joseph Ratzinger accepted the objective error in the Letter of the Holy Office 1949 based upon visible cases of the invisible for us baptism of desire resulting in salvation.
He affirms the Bull Unam Sanctam of Pope Boniface VIII and the Council of Florence, mentioned above.There are no no known exceptions past or present to the teachings of these two Councils on extra ecclesiam nulla salus.
Pope John Paul II was unkowingly affirming the magisterial heresy , the irrational philosophy and theology expressed in the Letter of the Holy Office to Archbishop of Boston, who was in heresy for changing a de fide dogma of the Catholic Church.
The New Theology of Cushingism gets its name from him.


The dogma “outside the Church, there is no salvation” cannot be used to deny an implicit baptism of desire. Some persons attain membership in the Church, implicitly (“without external membership”), even though they “outwardly reject her”. Their baptism must be implicit, since they reject the Church (out of invincible ignorance).
Lionel: The dogma extra ecclesiam nulla salus expressed Jesus' teaching in John 3:5 and Mark 16:16.It is not for us human to project any exception to Jesus' teachings as if we could know of some exception in Heaven.
Pope Pius XII, Address to Midwives: “An act of love is sufficient for the adult to obtain sanctifying grace and to supply the lack of baptism.”
This love need not be an explicit love of God; it can be a selfless love of neighbor. For all love of neighbor is implicitly a love of God and a desire to be united with God, which only occurs by baptism.
Lionel: Pope Pius XII here affirms the necessity of the baptism of water in the Catholic Church for salvation.If there are any exceptions it would be known only to God.-Lionel Andrades

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