Tuesday, June 26, 2018

Letter of the Holy Office 1949 read with the Feeneyite-Cushingite model

LETTER OF THE HOLY OFFICEFrom the Headquarters of the Holy 
Office, Aug. 8, 1949.
Your Excellency:

This Supreme Sacred Congregation has followed very attentively 
the rise and the course of the grave controversy stirred up by
 certain associates of "St. Benedict Center" and "Boston College" 
in regard to the interpretation of that axiom: "Outside the Church 
there is no salvation."
After having examined all the documents that are necessary or useful 
in this matter, among them information from your Chancery, as 
well as appeals and reports in which the associates of "St. Benedict 
Center" explain their opinions and complaints, and also many
 other documents pertinent to the controversy, officially collected,
 the same Sacred Congregation is convinced that the 
unfortunate controversy arose from the fact that the axiom, "outside
 the Church there is no salvation," was not correctly understood
 and weighed, and that the same controversy was rendered more 
bitter by serious disturbance of discipline arising from the fact that 
some of the associates of the institutions mentioned above 
refused reverence and obedience to legitimate authorities.
Accordingly, the Most Eminent and Most Reverend Cardinals 
of this Supreme Congregation, in a plenary session held on 
Wednesday, July 27, 1949, decreed, and the august Pontiff in an
 audience on the following Thursday, July 28, 1949, deigned to
 give his approval, that the following explanations pertinent to the 
doctrine, and also that invitations and exhortations relevant to 
discipline be given:
We are bound by divine and Catholic faith to believe all those
 things which are contained in the word of God, whether it be 
Scripture or Tradition, and are proposed by the Church to be
 believed as divinely revealed, not only through solemn
 judgment but also through the ordinary and universal teaching 
office (, n. 1792).
Now, among those things which the Church has always 
preached and will never cease to preach is contained 
also that infallible statement by which we are taught that there
 is no salvation outside the Church.
However, this dogma must be understood in that sense in 
which the Church herself understands it. For, it was not 
to private judgments that Our Savior gave for explanation those
 things that are contained in the deposit of faith, but to the 
teaching authority of the Church.
Now, in the first place, the Church teaches that in this matter
 there is question of a most strict command of Jesus Christ.
 For He explicitly enjoined on His apostles to teach all 
nations to observe all things whatsoever He Himself had 
commanded (Matt. 28: 19-20).
Now, among the commandments of Christ, that one holds 
not the least place by which we are commanded to be 
incorporated by baptism into the Mystical Body of Christ, 
which is the Church, and to remain united to Christ and 
to His Vicar, through whom He Himself in a visible manner 
governs the Church on earth.
Therefore, no one will be saved who, knowing the Church 
to have been divinely established by Christ, nevertheless
 refuses to submit to the Church or withholds obedience 
from the Roman Pontiff, the Vicar of Christ on earth.
Not only did the Savior command that all nations should
 enter the Church, but He also decreed the Church to be 
a means of salvation without which no one can enter the 
kingdom of eternal glory.
In His infinite mercy God has willed that the effects, 
necessary for one to be saved, of those helps to salvation
 which are directed toward man's final end, not by intrinsic

 necessity, but only by divine institution, can also be 
obtained in certain circumstances when those helps are 
used only in desire and longing. This we see clearly 
stated in the Sacred Council of Trent, both in 
reference to the sacrament of regeneration and in 
reference to the sacrament of penance (, nn. 797, 807).
The same in its own degree must be asserted of the Church,
 in as far as she is the general help to salvation. 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, (AAS, Vol. 35, an. 1943, p. 193 ff.). For in 
this letter the Sovereign Pontiff clearly distinguishes 
between those who are actually incorporated into t
he Church as members, and those who are united to 
the Church only by desire.
Discussing the members of which the Mystical Body is
-composed here on earth, the same august Pontiff says:
 "Actually only those are to be included as members of 
the Church who have been baptized and profess the true
 faith, and who have not been so unfortunate as
 to separate themselves from the unity of the Body, or
 been excluded by legitimate authority for grave faults 
Toward the end of this same encyclical letter, when 
most affectionately inviting to unity those who do 
not belong to the body of the Catholic Church, he 
mentions those who "are related to the Mystical Body 
of the Redeemer by a certain unconscious yearning 
and desire," and these he by no means excludes
 from eternal salvation, but on the other hand states 
that they are in a condition "in which they cannot
 be sure of their salvation" since "they still remain 
deprived of those many heavenly gifts and helps 
which can only be enjoyed in the Catholic Church" 
(AAS, 1. c., p. 243). With these wise words he reproves
 both those who exclude from eternal salvation all united 
to the Church only by implicit desire, and those who 
falsely assert that men can be saved equally well in every
 religion (cf. Pope Pius IX, Allocution, , in , n. 1641 ff.; also
 Pope Pius IX in the encyclical letter, , in , n. 1677).
But it must not be thought that any kind of desire of 
entering the Church suffices that one may be saved. 
It is necessary that the desire by which one is related
 to the Church be animated by perfect charity. Nor can 
an implicit desire produce its effect, unless a person has 
supernatural faith: "For he who comes to God must believe
 that God exists and is a rewarder of those who seek Him"
 (Heb. 11:6). The Council of Trent declares (Session VI, chap.
 8): "Faith is the beginning of man's salvation, the foundation 
and root of all justification, without which it is impossible to 
please God and attain to the fellowship of His children" (Denzinger,
 n. 801).
From what has been said it is evident that those things 
which are proposed in the periodical , fascicle 3, as 
the genuine teaching of the Catholic Church are far from
 being such and are very harmful both to those within the 
Church and those without.
From these declarations which pertain to doctrine, certain 
conclusions follow which regard discipline and conduct, and 
which cannot be unknown to those who vigorously defend 
the necessity by which all are bound' of belonging to the true
 Church and of submitting to the authority of the Roman 
Pontiff and of the Bishops "whom the Holy Ghost has 
placed . . . to rule the Church" (Acts 20:28).
Hence, one cannot understand how the St. 
Benedict Center can consistently claim to be a 
Catholic school and wish to be accounted such, and 
yet not conform to the prescriptions of canons 1381
 and 1382 of the Code of Canon Law, and continue to 
exist as a source of discord and rebellion against
 ecclesiastical authority and as a source of the disturbance 
of many consciences.
Furthermore, it is beyond understanding how a member 
of a religious Institute, namely Father Feeney, presents 
himself as a "Defender of the Faith," and at the same time does
 not hesitate to attack the catechetical instruction proposed
 by lawful authorities, and has not even feared to incur
 grave sanctions threatened by the sacred canons because
 of his serious violations of his duties as a religious, a priest, 
and an ordinary member of the Church.
Finally, it is in no wise to be tolerated that certain Catholics
 shall claim for themselves the right to publish a periodical, 
for the purpose of spreading theological doctrines, without 
the permission of competent Church authority, called 
the "" which is prescribed by the sacred canons.
Therefore, let them who in grave peril are ranged
 against the Church seriously bear in mind that
 after "Rome has spoken" they cannot be excused
 even by reasons of good faith. Certainly, their 
bond and duty of obedience toward the Church is 
much graver than that of those who as yet are related 
to the Church "only by an unconscious desire." Let 
them realize that they are children of the Church, lovingly 
nourished by her with the milk of doctrine and the sacraments,
 and hence, having heard the clear voice of their Mother, 
they cannot be excused from culpable ignorance, and t
herefore to them apply without any restriction that principle:
 submission to the Catholic Church and to the Sovereign 
Pontiff is required as necessary for salvation.
In sending this letter, I declare my profound esteem, and remain,
Your Excellency's most devoted,
F. Cardinal Marchetti-Selvaggiani.
A. Ottaviani, Assessor.
(Private); Holy Office, 8 Aug., 1949.

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JUNE 25, 2018

La Lettera del Sant'Uffizio del 1949 legge l'approccio di Feeneyite e Cushingite


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