Saturday, February 6, 2021

Catholic News Agency report on St. Benedict Center confusing

 

The Catholic News Agency report Vatican upholds prohibitions placed on Feeneyite group by diocese in New Hampshire has some confusion.

Lionel: It states:

1. 'actual membership can, in special circumstances, be replaced by a desire, even implicit, for this membership', yes, hypothetically only  and this is accepted by Brother Andre Marie in his Doctrinal Statement on the website of Catholicism.org

Practically all need to enter the Catholic Church for salvation. This was the dogmatic teaching based on John 3:5 and Mark 16:16. 

This is the de fide teaching and there are no practical exceptions. This is something obvious. We cannot meet or see someone saved outside the Catholic Church,withoiut faith and the baptism of water(AG 7).

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2. In October 2016 the Congregation for the Doctrine of the Faith wrote to Brother Andre Marie, leader of the group based in Richmond, that the position he retains - that articles from the Catechism of the Catholic Church and Dominus Iesus on the principle ‘outside the Church there is no salvation’ have been given different readings that are contrary to one another, and it is permissible to hold the position that these articles contradict previous Church teaching - is unacceptable.

Lionel: It is Brother Andre Marie who supports the past Magisterium on EENS in harmony with the Catechism of the Catholic Church and Dominus Iesus. While the diocese with the false premise creates a rupture with Tradition.


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CNA states:

3. It added that documents signed by the Slaves of the Immaculate Heart in April and July 2009, after which the then-bishop had provided for a priest to say Mass at their property, were null and void.

Lionel: The Athanasius Creed which was signed by the Slaves of the Immaculate Heart of Mary is null and void for the CDF and the diocese since it states outside the Church there is no salvation.-Lionel Andrades


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St.Benedict Center Doctrinal Beliefs with some comments.

Doctrinal Beliefs (Partial and with reference to invincible ignorance etc)

   

Richmond, New Hampshire
Palm Sunday, A.D. 2019

Updated Tuesday of Holy Week, A.D. 2019

INTRODUCTION

The following exposition of the doctrinal beliefs of the Saint Benedict Center has as its core those propositions extracted from a letter dated March 7, 2017 authored by Brother André Marie, acting as the representative of the Saint Benedict Center, addressed to the Diocese of Manchester and copied to the Congregation for the Doctrine of the Faith.

Neither the Congregation for the Doctrine of the Faith nor the Diocese of Manchester have ever qualified the following beliefs as “unacceptable.”

The following propositions are provided here to lend greater clarity and depth to the doctrinal tenets of the Saint Benedict Center. They are all subject to the “disclaimer” found at the end of this page.

DOCTRINAL BELIEFS

  1. The members of the Saint Benedict Center believe with Divine and Catholic Faith all those things contained in the Word of God, written or handed on, that is, in the one Deposit of Faith entrusted to the Church, and at the same time proposed as divinely revealed either by the Solemn Magisterium of the Church or by its Ordinary and Universal Magisterium which is manifested by the common adherence of the Christian faithful under the leadership of the Sacred Magisterium, avoiding any doctrines whatsoever contrary to them.1
     
Lionel: It is not Magisterial when the present popes assumed unknown cases of the baptism of desire, baptism of blood and invincible ignorance  are known people saved out side the Church. We can accept BOD, BOB and I.I as hypothetical cases only and not as practical exceptions to EENS.
2. We embrace and retain each and every thing which is proposed definitively by the Magisterium of the Church concerning the doctrine of Faith and Morals, that is, each and every thing which is required to safeguard reverently and to expound faithfully the same Deposit of Faith.2

Lionel: The present interpretation of Vatican Council II with a false premise contradicts the past Magisterium. One Magisterium cannot contradict another. The present ecclesiastics cannot use a false premise to contradict the past Magisterium.
_________________

3.We adhere with submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.3
Lionel : The past Magisterium did not interpret the Nicene Creed with a false premise. 
The past Magisterium did not use the false premise to reject the Athanasius Creed.
The past Magisterium did not interpret the baptism of desire, baptism of blood and invincible ignorance with the false premise to create practical exceptions to EENS and a new version of EENS.
They did not change the interpretation of BOD, BOB and I.I with a false premise and so change the understanding of all the Catechisms.
This is doctrinal chaos and it is not Magisterial.
______________________

Lionel  : The possibility of salvation outside the Church is accepted hypothetically only. Speculatively.

We affirm that those who, through no fault of their own, do not know Christ and His Church have the possibility of obtaining eternal salvation.17 This proposition is affirmed in conjunction with all of the other conditions sine qua non for salvation explicitly narrated in the Epistula ad Archiepiscopum Bostoniensem of 8 August 1949 referenced in footnote n. 342 of the CCC, which themselves are referenced as extracted from the Encyclical Letter Mystici Corporis Christi of Pope Ven. Pius XII, namely: 1) perfect Charity (“perfecta caritate”) and 2) Supernatural Faith (“fidem supernaturalem”)18 Such souls can and must be united to Jesus Christ through his Mystical Body, the Catholic Church.19
  1. We affirm that for non-Christians, salvation in Christ is accessible [“patens”] by virtue of a grace, which, coming from Christ and communicated by the Holy Spirit, has a relationship with the Church, and is bestowed by God in ways known to God Himself.23
     
How God Almighty chooses to exercise His omnipotence in “difficult cases” is not ours to say. In keeping with the teaching of Pope Bl. Pius IX in Singulari Quadam, referenced above, it is not for man, a mere creature, to “arrogate” to himself such judgments. And, as the Holy Father says in that same Allocution, “let us hold most firmly that, in accordance with Catholic teaching, there is ‘one God, one faith, one baptism”’ [Eph. 4:5].”24 Hence the importance we attach to preaching the necessity of sacramental Baptism and joining the Catholic Church without exception.
Lionel: So hypothetically e  Brother Andre Marie does not reject invincible ignorance etc.
However the CNA report suggests that invincible ignorance etc are not just hypothetical cases but objective exceptions to EENS. This is irrational and deceptive. .-Lionel Andrades
https://catholicism.org/doctrinal-belief.html


https://eucharistandmission.blogspot.com/2021/02/brother-andre-marie-micm-could-inform.html

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Doctrinal Beliefs (complete)

   


Richmond, New Hampshire
Palm Sunday, A.D. 2019

Updated Tuesday of Holy Week, A.D. 2019

INTRODUCTION

The following exposition of the doctrinal beliefs of the Saint Benedict Center has as its core those propositions extracted from a letter dated March 7, 2017 authored by Brother André Marie, acting as the representative of the Saint Benedict Center, addressed to the Diocese of Manchester and copied to the Congregation for the Doctrine of the Faith.

Neither the Congregation for the Doctrine of the Faith nor the Diocese of Manchester have ever qualified the following beliefs as “unacceptable.”

The following propositions are provided here to lend greater clarity and depth to the doctrinal tenets of the Saint Benedict Center. They are all subject to the “disclaimer” found at the end of this page.

DOCTRINAL BELIEFS

  1. The members of the Saint Benedict Center believe with Divine and Catholic Faith all those things contained in the Word of God, written or handed on, that is, in the one Deposit of Faith entrusted to the Church, and at the same time proposed as divinely revealed either by the Solemn Magisterium of the Church or by its Ordinary and Universal Magisterium which is manifested by the common adherence of the Christian faithful under the leadership of the Sacred Magisterium, avoiding any doctrines whatsoever contrary to them.1
     
  2. We embrace and retain each and every thing which is proposed definitively by the Magisterium of the Church concerning the doctrine of Faith and Morals, that is, each and every thing which is required to safeguard reverently and to expound faithfully the same Deposit of Faith.2
     
  3. We adhere with submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.3
     
  4. We believe that Jesus Christ, Son of God, Lord and only Savior, through the event of His incarnation, death and resurrection has brought the history of salvation to fulfillment.4 We affirm with the Scriptures that “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12).
     
  5. We affirm that all salvation comes from Christ through the Church, which is the Body of Christ, the Sacrament of Salvation.5
     
  6. We believe and profess to be a dogma of Divine and Catholic Faith that Extra Ecclesiam Nulla Salus, “Outside the Church there is No Salvation,” and that union with Jesus Christ through His Mystical Body, the Catholic Church, is necessary for salvation by an absolute necessity of means.6
     
  7. We affirm that the dogma “Extra Ecclesiam Nulla Salus” must be interpreted according to the official doctrine of the Church.7
     
  8. We affirm that all must hold that the Church is necessary for salvation.8
     
  9. We affirm that this doctrine must not be set against the universal salvific will of God.9
     
  10. We believe that the supernatural virtue of Faith is necessary for salvation by an absolute necessity of means.10 This is true even if, in ways known to Himself, God can lead men ignorant of the Gospel without their fault to the Faith, without which it is impossible to please Him.11 This theological virtue is always concomitantly infused with the grace of justification.12
     
  11. We believe that the Sacrament of Baptism is necessary for salvation by a relative necessity of means.13 We likewise affirm: “All, therefore, must be converted to Him, made known by the Church’s preaching, and through Baptism be incorporated into Christ and into His Church, which is His body.”14
     
  12. We believe that “The Church does not know of any means other than Baptism that assures entry into eternal beatitude.”15 For this reason, in the practical realm of moral action, it is our duty to proclaim the necessity of the sacrament of Baptism by which we are saved.16
     
  13. We affirm that those who, through no fault of their own, do not know Christ and His Church have the possibility of obtaining eternal salvation.17 This proposition is affirmed in conjunction with all of the other conditions sine qua non for salvation explicitly narrated in the Epistula ad Archiepiscopum Bostoniensem of 8 August 1949 referenced in footnote n. 342 of the CCC, which themselves are referenced as extracted from the Encyclical Letter Mystici Corporis Christi of Pope Ven. Pius XII, namely: 1) perfect Charity (“perfecta caritate”) and 2) Supernatural Faith (“fidem supernaturalem”)18 Such souls can and must be united to Jesus Christ through his Mystical Body, the Catholic Church.19
     
  14. Ignorance of Christ and His Church does not excuse one from all fault. One is obligated to follow the natural law. It should be recalled that invincible ignorance of Christ and His Church does not confer either justification or salvation.20 Only a merciful God, acting as efficient cause, can confer justification and salvation. As Pope Bl. Pius IX has admonished, it is “unlawful” (nefas) to try to discern the boundaries of invincible ignorance extant among diverse peoples.21
     
  15. When non-Catholics die, we leave them to God’s mercy. The Father has given all judgment to the Son (cf. John 5:22), and He is the Just Judge.
     
  16. We believe in God’s particular Providence for all of His elect, in keeping with the principle laid down by Saint Thomas Aquinas: “For it pertains to Divine Providence to furnish everyone with what is necessary for salvation, provided that on his part there is no hindrance.”22
     
  17. We affirm that for non-Christians, salvation in Christ is accessible [“patens”] by virtue of a grace, which, coming from Christ and communicated by the Holy Spirit, has a relationship with the Church, and is bestowed by God in ways known to God Himself.23
     
  18. How God Almighty chooses to exercise His omnipotence in “difficult cases” is not ours to say. In keeping with the teaching of Pope Bl. Pius IX in Singulari Quadam, referenced above, it is not for man, a mere creature, to “arrogate” to himself such judgments. And, as the Holy Father says in that same Allocution, “let us hold most firmly that, in accordance with Catholic teaching, there is ‘one God, one faith, one baptism”’ [Eph. 4:5].”24 Hence the importance we attach to preaching the necessity of sacramental Baptism and joining the Catholic Church without exception.
     
  19. We hold, as a theological opinion only, that, since Pentecost, God Almighty can and does incorporate all the elect into His Mystical Body by actual sacramental Baptism.25
     
  20. We affirm that the Church certainly has a perennial obligation and sacred right to evangelize all men.26
     
  21. We believe that subjection to the Roman Pontiff, the Vicar of Jesus Christ, is necessary for salvation by a necessity of divine precept.27
     
  22. Dialogue with members of other religions can never substitute the mission of the Church, called to bring salvation to all.28
     

DISCLAIMER

The above Doctrinal Beliefs, and any other proposition, article, writing, or document pertaining to Faith or Morals uploaded to Catholicism.org are asserted by the Saint Benedict Center as being a) subject to the truths proposed for our belief by the Magisterium of the Catholic Church, and b) not in opposition to the same. If any other text posted on this website be in irreconcilable opposition to what is contained on this page of doctrinal beliefs, the Saint Benedict Center affirms that the text in said opposition is solely posted for purposes of historical reference and research.

This page is subject to being updated for purposes of added clarity and depth.

— Footnotes —

1. Cf. can. 750, § 1 of the Code of Canon Law [“CIC”].

2. Cf. can. 750, § 2 CIC.

3. Cf. can. 752 CIC; Pope John Paul II, Motu Proprio, Ad Tuendam Fidem, n. 2.

4. Cf. Declaration Dominus Iesus [“DI”], 13.

5. Cf. Catechism of the Catholic Church [“CCC”], n. 846.

6. Cf. John 10:9, John 14:6, Acts 4:12, Rom. 8:9; Lateran IV, cap. 1, The Catholic Faith: DH 802; Boniface VIII, Unam Sanctam: DH 870; Florence, Cantate Domino: DH 1351.

7. Cf. CCC, nn. 846-848; DI, nn. 20-22.

8. Cf. DI, n. 20.

9. Cf. DI, n. 20.

10. Cf. Mark 16:15-16, John 3:14-18, Acts 16:30-31, Rom. 10:8-15; Vatican I, Dei Filius, cap. 3: Denzinger-Hünermann [“DH”] 3008-3014, esp., 3010. This means that it is necessary for one to have the infused theological virtue of Faith (working by Charity) in one’s soul in order to be saved.

11. Second Ecumenical Council of the Vatican, Ad Gentes, n. 7: “Oportet igitur ut ad Eum, per praedicationem Ecclesiae agnitum, omnes convertantur, et Ipsi et Ecclesiae, quae Corpus Eius est, per Baptismum incorporentur” […] “Etsi ergo Deus viis sibi notis homines Evangelium sine eorum culpa ignorantes ad fidem adducere possit, sine qua impossibile est Ipsi placere […].”; DI, 21.

12. Cf. DH 1530.

13. Cf. Matt. 28:18-20, Mark 16:15-16, John 3:3-5, Acts 2:37-41; Trent, can. 4 on the Sacraments in General: DH 1604; can 2 and can 4 on the Sacrament of Baptism: DH nn. 1615, 1618.

14. Ad Gentes, 7.

15. CCC n. 1257.

16. Congregation for the Doctrine of the Faith, Letter Placuit Deo to the Bishops of the Catholic Church on Certain Aspects of Christian Salvation, n. 13 in L’Osservatore Romano, CLVIII, 50, 2 March 2018, pp. 4-5.

17. Second Ecumenical Council of the Vatican, Lumen Gentium, 16: “Qui enim Evangelium Christi Eiusque Ecclesiam sine culpa ignorantes, Deum tamen sincero corde quaerunt, Eiusque voluntatem per conscientiae dictamen agnitam, operibus adimplere, sub gratiae influxu, conantur, aeternam salutem consequi possunt.”

18. Cf. Heb. 11:6; Conc. Trid., Sess. VI, cap. 8: DH, n. 1532; the term, “fidem” is understood here as defined by Pope Bl. Innocent XI in his Decree of 2 March 1679 condemning proposition n. XXIII, Cf. DH, n. 2123; can. 754 CIC.

19. Cf. John 10:9, John 14:6, Acts 4:12, Rom. 8:9; Lateran IV, cap. 1, The Catholic Faith: DH n. 802; Boniface VIII, Unam Sanctam: DH 870; Florence, Cantate Domino: DH n. 1351.

20. According to Pope Bl. Pius IX per his Allocution, Singulari quadam of 9 December 1854, “[I]t must be held to be of the 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 equally necessary to hold for certain that they who labor in ignorance of the true religion, if it be invincible, are to be fettered with no guilt in this matter [of invincible ignorance] before the eyes of the Lord. Now, on the contrary, who would arrogate so much to himself as to mark the boundaries of such an [invincible] ignorance, due to the nature and variety of peoples, regions, innate dispositions, and of so many things […] let us hold most firmly that, in accordance with Catholic teaching, there is ‘one God, one faith, one baptism’ [Eph. 4:5]; it is unlawful [“nefas”] to proceed further [in] inquiring.”; “Tenendum quippe ex fide est extra Apostolicam Romanam Ecclesiam salvum fieri neminem posse, hanc esse unicam salutis arcam, hanc qui non fuerit ingressus, diluvio periturum; sed tamen pro certo pariter habendum est, qui verae religionis ignorantia laborent, si ea sit invincibilis, nulla ipsos obstringi huiusce rei culpa ante oculos Domini. Nunc vero quis tantum sibi arroget, ut huiusmodi ignorantiae designare limites queat iuxta populorum, regionum, ingeniorum, aliarumque rerum tam multarum rationem et varietatem? […] ulterius inquirendo progredi nefas est.”

21. Pope Bl. Pius IX, Allocution Singulari Quadam, 9 December 1854.

22. The Disputed Questions on Truth, Vol. II, Q. 14, a. 2; translated by Fr. James V. McGlynn, S.J., Henry Regnery Company, Chicago, 1952, pp. 158, 262.

23. Cf. DI, n. 20-21.

24. Cf. Eph. 4:5: “[F]irmissime teneamus ex catholica doctrina unum Deum esse, unam fidem, unum baptisma.”

25. Cf. Acts 2:41-47; Vienne, Fidei catholicae: DH n. 903.

26. Cf. CCC, n. 848.

27. Matt. 16:18, John 21:15-17; Boniface VIII, Unam Sanctam: DH n. 875.

28. Cf. DI, n. 22.

https://catholicism.org/doctrinal-belief.html


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Catholic News Agency report with emphasis


Vatican upholds prohibitions placed on Feeneyite group by diocese in New Hampshire

Manchester, N.H., Feb 4, 2021 / 09:01 pm MT (CNA).- The Congregation for the Doctrine of the Faith has declined to consider an appeal by the Slaves of the Immaculate Heart of Mary located in New Hampshire against prohibitions placed on them by the Diocese of Manchester.

The group, located in Richmond, N.H., about 60 miles southwest of Manchester, has roots in an order originally founded by Fr. Leonard Feeney.

The Diocese of Manchester had placed the group under precepts of prohibition, effective Jan. 7, 2019, because of obstinacy in their theological position regarding the principle that there is no salvation outside the Church. They were prohibited from referring to themselves as an association of the faithful in the Church and having sacraments celebrated at their property, among other things.

The Slaves of the Immaculate Heart appealed the prohibitions to the CDF, but “Rome chose not to consider the appeal,” Fr. Georges de Laire, judicial vicar of the Diocese of Manchester, said, according to the New Hampshire Union Leader.

“The decision from CDF says that it was rejected because it fell outside the statute of limitations,” Fr. de Laire said.

He told the Union Leader that the diocese is “now engaged in an effort to dialogue” with the group and to encourage them to observe the prohibitions, and that the diocese has a “complicated relationship” with the Slaves.

Bishop Peter Libasci of Manchester “remains hopeful that a solution can be identified,” Fr. de Laire said. “The bishop is committed to the Slaves and their supporters, as they are members of the Church and he owes them ministry.”

That membership in the Church is necessary for all men for salvation is a truth of revelation; however, actual membership can, in special circumstances, be replaced by a desire, even implicit, for this membership.

The Slaves of the Immaculate Heart of Mary in Richmond are not affiliated in any way with the Slaves of the Immaculate Heart of Mary located in Still River, Mass. That community, also rooted in an order first founded by Fr. Feeney, was refounded in 1976, and was regularized by the Bishop of Worcester in 2002.

In October 2016 the Congregation for the Doctrine of the Faith wrote to Brother Andre Marie, leader of the group based in Richmond, that the position he retains - that articles from the Catechism of the Catholic Church and Dominus Iesus on the principle ‘outside the Church there is no salvation’ have been given different readings that are contrary to one another, and it is permissible to hold the position that these articles contradict previous Church teaching - is unacceptable.

On that basis, and that the Slaves had persisted in their obstinacy and that scandal had continued, the Manchester diocese placed the prohibitions on the group which were to take effect in January 2019. The decree of prohibitions bears the signatures of Fr. de Laire and of Diane Quinlan, the diocesan chancellor.

The decree stated that only the Anointing of the Sick for a person in danger of physical death by an approved priest would be allowed at the group’s property, and that no priest would validly hear Confession and impart Absolution at the property except for a penitent in imminent danger of physical death.

It added that documents signed by the Slaves of the Immaculate Heart in April and July 2009, after which the then-bishop had provided for a priest to say Mass at their property, were null and void.

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Lionel:  So hypothetically 

Brother Andre Marie does 

not reject invincible 

ignorance etc. However 

the CNA report suggests

that invincible ignorance

etc are not just hypothetical cases but objective exceptions  EENS. This is irrational and deceptive.

.-Lionel Andrades 

https://catholicism.org/doctrinal-belief.html   

https://eucharistandmission.blogspot.com/2021/02/brother-andre-marie-micm-could-inform.html



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