https://fsspx.it/it/priorato-madonna-di-loreto-rimini
The SSPX Conferences at
Rimini, Italy are worthless. Since every year the speakers run down Vatican
Council II, irrational and do not interpret the Council rationally in harmony
with Feeneyite extra ecclesiam nulla salus, the Athanasius Creed and the
Syllabus of Errors. So they are approved by the Left, when they interpret the
Council as a break with Tradition and not a continuity with the past
ecclesiocentrism and the rest of Tradition.
On Oct 28,2023 another
conference will be held at the Teatro Edimar, in Rimini according to the SSPX website.Again the SSPX will not interpret Vatican Council II rationally, i.e. with LG 8,14, 15, 16 etc
referring to only hypothetical and theoretical cases in 2023.They are not objective
examples of salvation outside the Catholic Church in particular cases. So
Vatican Council II is Feeneyite with Ad Gentes 7 supporting the strict interpretation
of the dogma EENS and LG 8,14,15,16 etc not being practical exceptions.
A key speaker will be Professor
Giovanni Turco who interprets Vatican Council II irrationally. He would, like
the SSPX priests interpret all references to the baptism of desire (BOD) and being saved
in invincible ignorance (I.I) irrationally. Whenever BOD and I.I were mentioned by
the saints Thomas Aquinas, St. Alphonsus Liguori, St.Ambrose, St. Augustine, St.
Robert Bellarmine etc 1 they are interpreted as physically visible cases in the
present times. They are seen as objective exceptions for the dogma EENS. This
error is classified on the website of the sedevacantists CMRI and is a view
shared by the SSPX.
- Lionel Andrades
1.
Baptism of Blood and of Desire
From the teachings of the
Popes, the Council of Trent, the 1917 Code of Canon Law, the Roman Martyrology,
the Fathers, Doctors and Theologians of the Church
1. COUNCIL OF TRENT (1545-1563)
Canons on the Sacraments in General (Canon 4):
“If anyone shall say that the sacraments of the New Law are not necessary for
salvation, but are superfluous, and that although all are not necessary for
every individual, without them or without the
desire of them (sine eis aut eorum voto), through faith alone men
obtain from God the grace of justiflcation; let him be anathema.”
Decree on Justification (Session 6, Chapter 4):
“In these words a description of the justification of a sinner is given as
being a translation from that state in which man is born a child of the first
Adam to the state of grace and of the ‘adoption of the Sons’ (Rom. 8:15) of God
through the second Adam, Jesus Christ, our Savior and this translation after
the promulgation of the Gospel cannot be effected except through
the laver of regeneration or a desire for it, (sine lavacro
regenerationis aut eius voto) as it is written: ‘Unless a man be born again of
water and the Holy Spirit, he cannot enter in the kingdom of God’ (John 3:5).”
2. ST. ALPHONSUS LIGUORI (1691-1787)
Moral Theology (Bk. 6):
“But 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. It is
called “of wind␅ [flaminis] because it takes place
by the impulse of the Holy Ghost Who is called a wind [flamen]. Now it is de
fide that men are also saved by Baptism of desire, by virtue of the
Canon Apostolicam De Presbytero Non Baptizato and the Council of
Trent, Session 6, Chapter 4, where it is said that no one can be
saved “without the laver of regeneration or the desire for it.”
3. 1917 CODE OF CANON LAW On Ecclesiastical Burial (Canon 1239. 2)
“Catechumens
who, through no fault of their own, die without Baptism, are to be treated as
baptized.” — The Sacred Canons
by Rev. John A. Abbo. St.T.L., J.C.D., and Rev. Jerome D. Hannan, A.M., LL.B.,
S.T.D., J.C.D.
Commentary on the Code:
“The reason for this rule is that they are justly supposed to have met
death united to Christ through Baptism of desire.”
4. POPE INNOCENT III
Apostolicam:
To your inquiry we respond thus: We assert without hesitation (on the authority
of the holy Fathers Augustine and Ambrose) that the priest whom
you indicated (in your letter) had died without the water of baptism, because he persevered in
the faith of Holy Mother the Church and in the confession of the name of
Christ, was freed from original sin and attained the joy of the
heavenly fatherland. Read (brother) in the eighth book of
Augustine’s City of God where among other things
it is written, “Baptism is ministered
invisibly to one whom not contempt of religion but death excludes.” Read again the book also
of the blessed Ambrose concerning the death of Valentinian where he says the
same thing. Therefore, to questions concerning the dead, you should hold the
opinions of the learned Fathers, and in your church you should join in prayers
and you should have sacrifices offered to God for the
priest mentioned (Denzinger 388).
Debitum pastoralis officii, August 28, 1206:
You have, to be sure, intimated that a certain Jew, when at the point of death,
since he lived only among Jews, immersed himself in water while saying: “I
baptize myself in the name of the Father, and of the Son, and of the Holy
Spirit. Amen.”
We respond that,
since there should be a distinction between the one baptizing and the one
baptized, as is clearly gathered from the words of the Lord, when He says to
the Apostles: “Go baptize all nations in the name etc.” (cf. Matt. 28:19), the
Jew mentioned must be baptized again by another, that it may be shown that he
who is baptized is one person, and he who baptizes another… If, however,
such a one had died immediately, he would have rushed off to his heavenly home
without delay because of the faith of the sacrament, although not because of
the sacrament of faith (Denzinger 413).
5. POPE ST. PIUS V (1566-1572)
Ex omnibus afflictionibus, October 1, 1567
Condemned the following erroneous propositions of Michael
du Bay:
§ Perfect and
sincere charity, which is from a “pure heart and good conscience and a faith not
feigned” (1 Tim. 1:5) can be in catechumens as well as in penitents without the
remission of sins.
§ That charity
which is the fullness of the law is not always connected with the remission of
sins.
§ A catechumen
lives justly and rightly and holily, and observes the
commandments of God, and fulfills the law through charity, which is only
received in the laver of Baptism, before the remission of sins has been
obtained.
6. ST. AMBROSE
“I hear you
express grief because he [Valentinian] did not receive the Sacrament of
Baptism. Tell me, what else is there in us except the will and petition? But he had long
desired to be initiated… and expressed his intention to be baptized… Surely, he
received [it] because he asked [for it].”
7. ST. AUGUSTINE, City of God
“I do not
hesitate to place the Catholic catechumen, who is burning with the love of God,
before the baptized heretic… The centurion Cornelius, before Baptism, was
better than Simon [Magus], who had been baptized. For Cornelius,
even before Baptism, was filled with the Holy Ghost, while Simon, after
Baptism, was puffed up with an unclean spirit” (De Bapt. C.
Donat., IV 21).
8. ST. THOMAS AQUINAS
Summa, Article 1, Part III, Q. 68:
“I answer that, the sacrament of Baptism may be wanting to someone in two ways.
First, both in reality and in desire; as is the case with those who neither are
baptized, nor wished to be baptized: which clearly indicates contempt of the
sacrament, in regard to those who have the use of the free will. Consequently
those to whom Baptism is wanting thus, cannot obtain salvation: since neither
sacramentally nor mentally are they incorporated in Christ, through Whom alone
can salvation be obtained.
“Secondly, the
sacrament of Baptism may be wanting to anyone in reality but not in desire: for
instance, when a man wishes to be baptized, but by some
ill-chance he is forestalled by death before receiving Baptism. And such a man
can obtain salvation without being actually baptized, on account of his desire
for Baptism, which desire is the outcome of faith that
worketh by charity, whereby God, Whose power is not yet tied to
visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian,
who died while yet a catechumen: ‘I lost him whom
I was to regenerate: but he did not lose the graces he prayed for.’”
9. ST. ROBERT BELLARMINE, Doctor of the Church
(1542-1621)
Liber II, Caput XXX:
“Boni Catehecumeni sunt de Ecclesia, interna unione
tantum, non autem externa”(Good catechumens are of the Church, by internal union
only, not however, by external union).
10. Roman Martyrology
January 23: At
Rome, St. Emerentiana, Virgin and Martyr, who
was stoned by the heathen while still a catechumen, when she was praying at
the tomb of St. Agnes, whose foster-sister she was.
April 12: At
Braga, in Portugal, St. Victor, Martyr, who, while still yet
a catechumen, refused to worship an idol, and confessed Christ Jesus with great
constancy, and so after many torments, he merited to be
baptized in his own blood, his head being cut off.
11.
POPE PIUS IX (1846-1878) — Singulari Quidem, 1856:
174. “It must,
of course, be held as a matter of faith that outside the apostolic Roman Church
no one can be saved, that the Church is the only ark of salvation, and that
whoever does not enter it will perish in the flood. On the other hand, it must likewise
be held as certain that those who are affected by ignorance of the true
religion, if it is invincible ignorance, are not subject to any guilt in this
matter before the eyes of the Lord. Now, then, who could
presume in himself an ability to set the boundaries of such ignorance, taking
into consideration the natural differences of peoples, lands, native talents,
and so many other factors? Only when we have been released from the bonds of
this body and see God just as He is (see John 3:2) all we really understand
how close and beautiful a bond joins divine mercy with divine justice.”
Quanto Conficiamur Moerore (1863):
“…We all know that those who are afflicted with
invincible ignorance with regard to our holy religion, if they carefully keep
the precepts of the natural law that have been written by God in the hearts of
men, if they are prepare to obey God, and if they lead a virtuous and dutiful
life, can attain eternal life by the power of divine light and grace.”
12. POPE PIUS XII (1939-1958) — Mystical
Body of Christ (June 29, 1943):
“As you know, Venerable
Brethren, from the very beginning of Our Pontificate We have committed to the
protection and guidance of heaven those who do not belong to the visible
organization of the Catholic Church, solemnly declaring that after the example
of the Good Shepherd We desire nothing more ardently than that they may have
life and have it more abundantly… For even though unsuspectingly they are
related to the Mystical Body of the Redeemer in desire and resolution, they
still remain deprived of so many precious gifts and helps from heaven, which
one can only enjoy in the Catholic Church.”
13. FR. A. TANQUERY, Dogmatic
Brevior; ART. IV,
Section I, II – 1945 (1024-1)
The Baptism of
Desire. Contrition, or perfect charity, with at least an
implicit desire for Baptism, supplies in adults the place of the baptism of
water as respects the forgiveness of sins.
This is certain.
Explanation: a) An implicit
desire for Baptism, that is, one that is included in a general purpose of
keeping all the commandments of God is, as all agree, sufficient in one who is
invincibly ignorant of the law of Baptism; likewise, according to the more
common opinion, in one who knows the necessity of Baptism.
b) Perfect charity, with a
desire for Baptism, forgives original sin and actual sins, and therefore
infuses sanctifying grace; but it does not imprint the Baptismal character and
does not of itself remit the whole temporal punishment due for sin; whence,
when the Unity offers, the obligation remains on
one who was sanctified in this manner of receiving the Baptism of water.
14. FR. DOMINIC PRUMMER, O.P., Moral Theology, 1949:
§ “Baptism of Desire which is a
perfect act of charity that includes at least implicitly the desire for Baptism
by water”;
§ “Baptism of Blood which
signifies martyrdom endured for Christ prior to the reception of Baptism by
Water”;
§ “Regarding the
effects of Baptism of Blood and Baptism of Desire… both cause sanctifying
grace. …Baptism of Blood usually remits all venial sin and temporal
punishment…”
15. FR. FRANCIS O’CONNELL, Outlines of
Moral Theology, 1953:
§ “Baptism of Desire… is an act
of divine charity or perfect contrition…”
§ “These means
(i.e. Baptism of Blood and Desire) presuppose in the recipient at least the
implicit will to receive the sacrament.”
§ “…Even an infant can gain the
benefit of the Baptism of Blood if he is put to death by a person actuated by
hatred for the Christian faith….”
16. MGR. J. H. HERVE, Manuale
Theologiae Dogmaticae (Vol. III: chap. IV), 1931
II. On those for whom Baptism of water can be
supplied:
The various
baptisms: from the Tridentinum itself and from the things stated, it stands firm
that Baptism is necessary, yet in fact or in desire; therefore in an
extraordinary case it can be supplied. Further, according to the
Catholic doctrine, there are two things by which the sacrament of Baptism can
be supplied: namely, an act of perfect charity with the desire of Baptism, and
the death as martyr. Since these two are a compensation for Baptism of water,
they themselves are called Baptism, too, in order that they may be comprehended
with it under one, as it were, generic name, so the act of
love with desire for Baptism is called Baptismus flaminis (Baptism of the
Spirit) and the martyrium (Baptism of Blood).
17. FR. H. NOLDEN, S.J., FR. A. SCHMIT, S.J. — Summa theologiae
moralis (Vol. III
de Sacramentis), Book 2 Quaestio prima, 1921
Baptism of spirit (flaminis) is
perfect charity or contrition, in which the desire in fact to receive the
sacrament of Baptism is included; perfect charity and perfect contrition, however,
have the power to confer sanctifying grace.
18. FR. ARTHUR VERMEERSCH, S.J., Theologiae
Moralis (Vol.
III), Tractatus II,1948:
The Baptism of
spirit (flaminis) is an act of perfect
charity or contrition, in so far as it contains at least a tacit desire of the
Sacrament. Therefore it can be had only in adults. It does not imprint a
character; …but it takes away all mortal sin together with the sentence of
eternal penalty, according to: “He who loves me, is loved by my Father” (John
14:21).
19.
FR. LUDOVICO BILLOT, S.J., De Ecclesiae Sacmmentis (Vol. I); Quaestio LXVI;
Thesis XXIV – 1931:
Baptism of spirit (flaminis), which
is also called of repentance or of desire, is nothing else than an act of
charity or perfect contrition including a desire of the Sacrament, according to what has
been said above, namely that the heart of everyone is moved by the Holy Ghost
to believe, and to love God, and to be sorry for his sins.
20.
FR. ALOYSIA SABETTI, S.J., FR. TIMOTHEO BARRETT, S.J., Compendium
Theologiae Moralis, Tractatus XII [De Baptismo, Chapter I, 1926:
Baptism, the gate and
foundation of the Sacraments, in fact or at least in desire, is necessary for
all unto salvation…
From the Baptism of water, which is called of
river (Baptismus fluminis), is from Baptism of the
Spirit (Baptismus flaminis) and Baptism of Blood, by which
Baptism properly speaking can be supplied, if this be impossible. The first one
is a full conversion to God through perfect contrition or charity, in so far as
it contains an either explicit or at least implicit will to receive Baptism of water…
Baptism of Spirit (flaminis) and Baptism of Blood are called
Baptism of desire (in voto).
21. FR. EDUARDUS GENICOT, S.]., Theologiae
Moralis Institutiones (Vol. II),Tractatus XII, 1902
Baptism of the
Spirit (flaminis) consists in an act of
perfect charity or contrition, with which there is always an infusion of
sanctifying grace connected…
Both are called “of desire” (in voto)…; perfect charity, because it has always connected the desire, at least the implicit one, of receiving this sacrament, absolutely necessary for salvation.
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