[Excerpt from The Reign of Mary (winter 1992)]
This rapidly stirred up a reaction, and in April of 1949, Dr. Maluf and three other professors, all members of the St. Benedict Center, were expelled from the Jesuit house in Boston for having taught an erroneous doctrine. They claimed that all those who were not explicitly members of the visible Church were damned, and accused all those who denied this of being heretics.
In order to explain the reasons to the press, the Very Reverend William L. Keheler, S.J., President of Boston College, declared: "They persisted in teaching, both in and outside the classroom, doctrines which contradicted the traditional teaching of the Catholic Church, ideas that fostered fanaticism and intolerance."
The affair became a scandal when on April 17, 1949, Father Leonard Feeney publicly undertook the defense of these professors and their doctrine.
The following day, Richard J. Cushing, the Archbishop of Boston, without any warning to the interested parties, declared to the press that Father Leonard Feeney was suspended a divinis, in the archdiocese and the St. Benedict's Center was placed under interdict...
Lionel:
O.K but now we know that Vatican Council II is not contradicting the dogma extra ecclesiam nulla salus(EENS) as it was interpreted by Fr. Leonard Feeney.
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 authorites, and has not even feared to incur grave sanctions threqatened 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 "imprimatur," which is prescribed by the sacred canons.-Letter of the Holy Office 1949.
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 "imprimatur," which is prescribed by the sacred canons.-Letter of the Holy Office 1949.
O.K but Vatican Council II does not contradict the dogma extra ecclesiam nulla salus.
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The Catholic Encyclopedia (1910)
Vol. 14, TOLERATION, J. Pohle
But does the proposition that outside the Church there is no salvation involve the doctrine so often attributed to Catholicism, that the Catholic Church, in virtue of the principle, "condemns and must condemn all non-Catholics"? This is by no means the case.
Vol. 14, TOLERATION, J. Pohle
But does the proposition that outside the Church there is no salvation involve the doctrine so often attributed to Catholicism, that the Catholic Church, in virtue of the principle, "condemns and must condemn all non-Catholics"? This is by no means the case.
Yes. Vatican Council II is saying that all need faith and baptism for salvation (AG 7) and also the hypothetical cases of LG 8, LG 14, LG 16, UR 3, NA 2, GS 22 etc are simply hypothetical.They are possibilities known only to God. So they are not objective exceptions to Ad Gentes 7 which says all need faith and baptism and hence the need for mission. Neither are LG 8 etc exceptions to the dogma EENS as it was taught by the missionaries and Magisterium of the 16th century.
Vatican Council II is Feeneyite and in harmony with the traditional interpretation of the dogma EENS. Every one needs to enter the Catholic Church with faith and baptism and there are no known exceptions, there are no exceptions for us human beings in 2018.
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Baltimore Catechism No.3
A Catechism of Christian Doctrine prepared and enjoined by order of the Third Plenary Council of Baltimore
IMPRIMATURS:
Archbishop John McCloskey of New York 1885
Archbishop Gibbons Baltimore 1885
Archbishop Michael Augustine N.Y. 1901
Archbishop Patrick Hayes N.Y. 1921
NIHIL OBSTATS:
Rev. Remigius LaFort, Censor Librorum 1901
Arthur Scanlan, Censor Librorum 1921
Q. 510. Is it ever possible for one to be saved who does not know the Catholic Church to be the true Church?
A. It is possible for one to be saved who does not know the Catholic Church to be the true Church, provided that person (I) has been validly baptized; (2) firmly believes the religion he professes and practices to be the true religion, and (3) dies without the guilt of mortal sin on his soul.
A Catechism of Christian Doctrine prepared and enjoined by order of the Third Plenary Council of Baltimore
IMPRIMATURS:
Archbishop John McCloskey of New York 1885
Archbishop Gibbons Baltimore 1885
Archbishop Michael Augustine N.Y. 1901
Archbishop Patrick Hayes N.Y. 1921
NIHIL OBSTATS:
Rev. Remigius LaFort, Censor Librorum 1901
Arthur Scanlan, Censor Librorum 1921
Q. 510. Is it ever possible for one to be saved who does not know the Catholic Church to be the true Church?
A. It is possible for one to be saved who does not know the Catholic Church to be the true Church, provided that person (I) has been validly baptized; (2) firmly believes the religion he professes and practices to be the true religion, and (3) dies without the guilt of mortal sin on his soul.
Lionel: Yes hypothetically, in theory. In reality we cannot know of any such case.So there is no exception mentioned here to Feeneyite EENS.
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Q. 511. Why do we say it is only possible for a person to be saved who does not know the Catholic Church to be the true Church?
A. We say it is only possible for a person to be saved who does not know the Catholic Church to be the true Church, because the necessary conditions are not often found, especially that of dying in a state of grace without making use of the Sacrament of Penance.
Lionel: Yes the reference is only to a theoretical possibility, a speculative possiblity. The Baltimore Catechism has not stated here that there are known cases, as such, saved outside the Catholic Church. So there is no exception to Feeneyite EENS here.
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Q. 512. How are such persons said to belong to the Church?
A. Such persons are said to belong to the "soul of the church"; that is, they are really members of the Church without knowing it. Those who share in its Sacraments and worship are said to belong to the body or visible part of the Church.
Lionel: Yes hypothetically again. So there is no exception to EENS mentioned here.
Similarly in Vatican Council II, hypothetical cases, speculative and theoretical possibilities, are not objective exceptions to Feeneyite EENS or the past exclusivist understanding of salvation.The old understanding of the Church having the superiority in salvation, is not contradicted any where in the text of Vatican Council II.
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The New Catholic Dictionary (1929)
SOUL OF THE CHURCH
From the 16th century, the Catholic theologians expressed more definitely the theological doctrine of the distinction between the Soul and Body of the Church. . . This distinction. . . is formally expressed by Bellarmine in his study on the members of the Church. According to him, men belong to the Body of the Church by virtue of external profession of the faith, and participation in the sacraments; and to the Soul of the Church through the internal gifts of the Holy Ghost, faith, hope, and charity. He draws three general conclusions relative to the members of the Church. There are those: (a) Who belong always to both the Body and Soul of the Church; (b) Who belong to the Soul without belonging to the Body; (c) Who belong to the Body but not to the Soul. This teaching has generally been followed by Catholic theologians.
SOUL OF THE CHURCH
From the 16th century, the Catholic theologians expressed more definitely the theological doctrine of the distinction between the Soul and Body of the Church. . . This distinction. . . is formally expressed by Bellarmine in his study on the members of the Church. According to him, men belong to the Body of the Church by virtue of external profession of the faith, and participation in the sacraments; and to the Soul of the Church through the internal gifts of the Holy Ghost, faith, hope, and charity. He draws three general conclusions relative to the members of the Church. There are those: (a) Who belong always to both the Body and Soul of the Church; (b) Who belong to the Soul without belonging to the Body; (c) Who belong to the Body but not to the Soul. This teaching has generally been followed by Catholic theologians.
Lionel: Fine.
So there is nothing here to suggest that Vatican Council II is a rupture with the dogma EENS as it was known to St. Robert Bellarmine or Fr. Leonard Feeney.
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P. Pius IX Solemn Allocution
Singulari Quadam
December 9, 1854
It is to be held of faith that none can be saved outside the Apostolic Roman Church . . . but nevertheless it is equally certain that those who are ignorant of the true religion, if that ignorance is invincible, will not be held guilty in the matter in the eyes of the Lord.
(Denzinger 1641,ff.)
Singulari Quadam
December 9, 1854
It is to be held of faith that none can be saved outside the Apostolic Roman Church . . . but nevertheless it is equally certain that those who are ignorant of the true religion, if that ignorance is invincible, will not be held guilty in the matter in the eyes of the Lord.
(Denzinger 1641,ff.)
Lionel: Fine, every one needs to be a member of the Catholic Church for salvation, this is Feeneyite EENS.Vatican Council II does not state that we can know or know any one saved in invincible ignorance(LG 16). So LG 16 does not refer to an objective exception to EENS.
Again, I repeat Vatican Council II supports Feeneyite EENS.
Again, I repeat Vatican Council II supports Feeneyite EENS.
-Lionel Andrades
http://www.the-pope.com/feeneyite.html
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