Following Cardinal Levada's example when he commented that the recent document of the Congregation of the Doctrine of the Faith was not actually meant to be read so widely outside the Catholic Church, I would follow a similar principle when applying the dogma of Outside the Church There Is No Salvation. To my mind, we as Catholics should sort out our understanding as to WHAT saves us in the Catholic faith and WHAT makes the Catholic Church 'a safe haven of salvation'. On the other hand, in our discussions with those outside the Church, we should definitely focus on the problems in salvation in various non-Catholic religions and stress that only the Catholic Church has the fulness of means of salvation.
Even if many believe that desire for entry into the Catholic Church could be effective for salvation, they themselves must admit that such a situation would not apply to those who are presented the clear arguments as to the insufficiency of their non-Catholic religions and the fulness of the Catholic faith and means of grace. Those would not be 'invincibly ignorant' any more.
So while sorting out the meaning of the dogma of Outside the Church There Is No Salvation is important for strengthening the faith of Catholics, the pastoral application is about another issue: what keeps the non-Catholics from seeing the truth and beauty of the Catholic faith.
I am not going to give up on a number of points that are very relevant for this issue:
a. as I tried to indicate in the discussion of Session VI of Trent and following St. Paul in the Letter to Romans, God IS NOT the one to keep people from coming to the Catholic Church--the Holy Ghost has been promised to drive the Church's mission.
b. many have rightly implied that we Catholics may be the source of scandal to our non-Catholic neighbors and friends, and thus would be guilty of keeping them from entering the Kingdom. This danger is in my estimation far greater than the excessive zeal in bringing home the need for returning to the Faith. It probably goes without saying that if more Catholics took their faith seriously, more non-Catholics would take this proposition seriously. I live in Europe and the fact that in countries like France or Britain, the number of conversions to Islam exceeds that of conversions to Catholicism is telling--the Moslems are certainly far more serious than Catholics or Protestants about the duties of their faith.
c. finally, the issue seems a bit misplaced altogether. Prior to the 'Spirit' of Vatican II, the danger of hell was a common concern of preachers in the Catholic Church--and many saints converted hundreds, if not thousands of listeners (including many lukewarm Catholics) by stressing the seriousness of eternal separation from God. I'm not proposing that any lay Catholic should suddenly turn into a preacher--the opposite, I'm suggesting that the whole process needs to start, as with Augustine, in our own hearts. Once we take hell seriously, others will take notice of our changed lives.
From that perspective, the real question is not "am I in or out" but "am I on the road to heaven or hell". As Trent stated, reiterating hundreds of years of Tradition, penitence is both necessary before baptism and for fallen Catholics who need sacramental penance. And if we should concentrate on any line from Session VI of the Council of Trent in our discussions with non-Catholics, why don't we notice this all-important call to all of us, Catholic and non-Catholic: "Do penance!"
Tuesday, July 31, 2007
Does Council of Trent teach desire apart from baptism?
Why do so many Catholics keep on stressing the extraordinary ways of joining the Church instead of concentrating on the beautiful teaching on the gift of Catholic faith that our merciful God is willing to give to all those who sincerely desire it. Some claim that the 'doctrine' of baptism of desire has been proclaimed in the Sixth Session of the Council of Trent, where in Chapter IV the clause 'or the desire thereof' appears in the discussion on the manner of justification. Here I will argue that Chapter IV supports the literal reading of the necessity of membership in the Church and full unity in the Catholic faith when seen in the context of the entire Decree on Justification.
The text of the Session is available at: http://history.hanover.edu/texts/trent/ct06.html
I will try to discuss the context of the statement by referring to the declarations that precede and follow that phrase. As a lay Catholic, I may blunder, and will welcome any correction if I misinterpret particular passages or the entire Session altogether.
The Purpose of the Decree on Justification
The Decree on Justification clearly addresses the erroneous Protestant doctrines which on the one hand separate the believer's justification from his or her sanctification and on the other hand twist the dogma of application of Christ's merits to our salvation. Chapter III explains that while Christ died for all, not everyone applies His sacrifice for their salvation: "though He died for all, yet do not all receive the benefit of His death, but those only unto whom the merit of His passion is communicated". So this is the context in which the Council talks of the "translation ... to the state of grace" in Chapter IV--it thus does not refer to the entire humanity (for whom Christ died) but only to those who apply the merits of His death.
Who are those that the Council terms as "us" in the sentence from Chapter III--"hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins." Obviously, the faithful and not the entire world!
Notice the expression "remission of sins"--this is what the sacrament of baptism does--not only with regard to the original sin but also all the personal sins.
The Manner of Justification
Chapter IV opens up with the transitional phrase "By which words, a description of the Justification of the impious is indicated,-as being a translation...". So Chapter IV no longer defines what justification is (which was discussed in Chapter III), but goes on to specify the necessary condition for obtaining it. "And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God."
It is important to notice that the text clearly distinguishes the time "since the promulgation of the Gospel" from the period before. In the pre-Gospel period, following the natural law was accepted by God, but the Gospel introduced a new requirement--baptism.
Desire for Baptism As A Disposition Necessary for Justification
Chapter VI specifically enumerates the dispositions of the soul that those who would like to be justified need to demonstrate. Interestingly the list does not end with the desire for baptism alone but with the resolution to 'begin a new life, and to keep the commandments of God'. Here is the entire sequence of required dispositions:
"Now they (adults) are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, they are freely moved towards God, believing those things to be true which God has revealed and promised,-and this especially, that God justifies the impious by His grace, through the redemption that is in Christ Jesus; and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love Him as the fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before baptism: lastly, when they purpose to receive baptism, to begin a new life, and to keep the commandments of God."
It is worth noting that the Council of Trent has nowhere indicated that it contemplated the cases in which catechumens died before receiving baptism. Instead, this Chapter shows a natural course of events in the life of a catechumen, requiring that even at an early stage the future member of the faithful resolves to undertake all the Christian's obligations.
It is moreover striking that Chapter VI continues the 'as it is written' emphasis on the requirement to receive the sacrament of baptism from Chapter IV by citing two Scriptural references in a row:
"Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost; and, Going, therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost"
The fact that Chapter IV ought to be seen as part of the usual process of catechumenate rather than open the way for 'extraordinary ways of salvation' can be confirmed in Chapter VII, which repeats Chapter VI's sequence on the dispositions in the context of the catechumen's reception of the sacrament of baptism:
"For which reason it is most truly said, that Faith without works is dead and profitless; and, In Christ Jesus neither circumcision, availeth anything, nor uncircumcision, but faith which worketh by charity. This faith, Catechumen's beg of the Church-agreeably to a tradition of the apostles-previously to the sacrament of Baptism; when they beg for the faith which bestows life everlasting, which, without hope and charity, faith cannot bestow: whence also do they immediately hear that word of Christ; If thou wilt enter into life, keep the commandments."
The Council uses the ancient liturgical tradition to illustrate its declaration that faith does not originate in man and is not credited for salvation (as the Protestants wrongly believe), but is a gift conferred by the Church at the sacrament of baptism.
Does the text of the Session indicate anywhere that God would not reward the desire for baptism with actual baptism and its effects (remission of sins and granting sanctifying grace)? No, on the contrary as we can read throughout the Session indications that sacraments are to be administered to all who desire them by necessity of means and that they are efficacious:
"Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost"
"no pious person ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the sacraments" (Chapter IX)
"Of this Justification the causes are these: the final cause indeed is the glory of God and of Jesus Christ, and life everlasting; while the efficient cause is a merciful God who washes and sanctifies gratuitously, signing, and anointing with the holy Spirit of promise, who is the pledge of our inheritance; but the meritorious cause is His most beloved only-begotten, our Lord Jesus Christ, who, when we were enemies, for the exceeding charity wherewith he loved us, merited Justification for us by His most holy Passion on the wood of the cross, and made satisfaction for us unto God the Father; the instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which (faith) no man was ever justified; lastly, the alone formal cause is the justice of God, not that whereby He Himself is just, but that whereby He maketh us just, that, to wit, with which we being endowed by Him, are renewed in the spirit of our mind, and we are not only reputed, but are truly called, and are, just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to every one as He wills, and according to each one's proper disposition and co-operation. For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said justification of the impious, when by the merit of that same most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these (gifts) infused at once, faith, hope, and charity." (Chapter VII)
Concluding, there is no reason to doubt God's will for us to be saved; the only obstacle is our resistance to the Holy Ghost. For that reason, the Council of Trent opposes the Calvinist doctrine of perseverance of the saints and assurance of personal salvation, warning that "each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which cannot be subject to error, that he has obtained the grace of God."
Thus, on this reading of Session VI in its entirety, we certainly must not judge on either anyone else's or even our own salvation. The reason being that we cannot read our own (let alone others') hearts to know if we have removed all the obstacles to the infusion of God's sanctifying grace.
The text of the Session is available at: http://history.hanover.edu/texts/trent/ct06.html
I will try to discuss the context of the statement by referring to the declarations that precede and follow that phrase. As a lay Catholic, I may blunder, and will welcome any correction if I misinterpret particular passages or the entire Session altogether.
The Purpose of the Decree on Justification
The Decree on Justification clearly addresses the erroneous Protestant doctrines which on the one hand separate the believer's justification from his or her sanctification and on the other hand twist the dogma of application of Christ's merits to our salvation. Chapter III explains that while Christ died for all, not everyone applies His sacrifice for their salvation: "though He died for all, yet do not all receive the benefit of His death, but those only unto whom the merit of His passion is communicated". So this is the context in which the Council talks of the "translation ... to the state of grace" in Chapter IV--it thus does not refer to the entire humanity (for whom Christ died) but only to those who apply the merits of His death.
Who are those that the Council terms as "us" in the sentence from Chapter III--"hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins." Obviously, the faithful and not the entire world!
Notice the expression "remission of sins"--this is what the sacrament of baptism does--not only with regard to the original sin but also all the personal sins.
The Manner of Justification
Chapter IV opens up with the transitional phrase "By which words, a description of the Justification of the impious is indicated,-as being a translation...". So Chapter IV no longer defines what justification is (which was discussed in Chapter III), but goes on to specify the necessary condition for obtaining it. "And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God."
It is important to notice that the text clearly distinguishes the time "since the promulgation of the Gospel" from the period before. In the pre-Gospel period, following the natural law was accepted by God, but the Gospel introduced a new requirement--baptism.
Desire for Baptism As A Disposition Necessary for Justification
Chapter VI specifically enumerates the dispositions of the soul that those who would like to be justified need to demonstrate. Interestingly the list does not end with the desire for baptism alone but with the resolution to 'begin a new life, and to keep the commandments of God'. Here is the entire sequence of required dispositions:
"Now they (adults) are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, they are freely moved towards God, believing those things to be true which God has revealed and promised,-and this especially, that God justifies the impious by His grace, through the redemption that is in Christ Jesus; and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love Him as the fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before baptism: lastly, when they purpose to receive baptism, to begin a new life, and to keep the commandments of God."
It is worth noting that the Council of Trent has nowhere indicated that it contemplated the cases in which catechumens died before receiving baptism. Instead, this Chapter shows a natural course of events in the life of a catechumen, requiring that even at an early stage the future member of the faithful resolves to undertake all the Christian's obligations.
It is moreover striking that Chapter VI continues the 'as it is written' emphasis on the requirement to receive the sacrament of baptism from Chapter IV by citing two Scriptural references in a row:
"Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost; and, Going, therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost"
The fact that Chapter IV ought to be seen as part of the usual process of catechumenate rather than open the way for 'extraordinary ways of salvation' can be confirmed in Chapter VII, which repeats Chapter VI's sequence on the dispositions in the context of the catechumen's reception of the sacrament of baptism:
"For which reason it is most truly said, that Faith without works is dead and profitless; and, In Christ Jesus neither circumcision, availeth anything, nor uncircumcision, but faith which worketh by charity. This faith, Catechumen's beg of the Church-agreeably to a tradition of the apostles-previously to the sacrament of Baptism; when they beg for the faith which bestows life everlasting, which, without hope and charity, faith cannot bestow: whence also do they immediately hear that word of Christ; If thou wilt enter into life, keep the commandments."
The Council uses the ancient liturgical tradition to illustrate its declaration that faith does not originate in man and is not credited for salvation (as the Protestants wrongly believe), but is a gift conferred by the Church at the sacrament of baptism.
Does the text of the Session indicate anywhere that God would not reward the desire for baptism with actual baptism and its effects (remission of sins and granting sanctifying grace)? No, on the contrary as we can read throughout the Session indications that sacraments are to be administered to all who desire them by necessity of means and that they are efficacious:
"Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost"
"no pious person ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the sacraments" (Chapter IX)
"Of this Justification the causes are these: the final cause indeed is the glory of God and of Jesus Christ, and life everlasting; while the efficient cause is a merciful God who washes and sanctifies gratuitously, signing, and anointing with the holy Spirit of promise, who is the pledge of our inheritance; but the meritorious cause is His most beloved only-begotten, our Lord Jesus Christ, who, when we were enemies, for the exceeding charity wherewith he loved us, merited Justification for us by His most holy Passion on the wood of the cross, and made satisfaction for us unto God the Father; the instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which (faith) no man was ever justified; lastly, the alone formal cause is the justice of God, not that whereby He Himself is just, but that whereby He maketh us just, that, to wit, with which we being endowed by Him, are renewed in the spirit of our mind, and we are not only reputed, but are truly called, and are, just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to every one as He wills, and according to each one's proper disposition and co-operation. For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said justification of the impious, when by the merit of that same most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these (gifts) infused at once, faith, hope, and charity." (Chapter VII)
Concluding, there is no reason to doubt God's will for us to be saved; the only obstacle is our resistance to the Holy Ghost. For that reason, the Council of Trent opposes the Calvinist doctrine of perseverance of the saints and assurance of personal salvation, warning that "each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which cannot be subject to error, that he has obtained the grace of God."
Thus, on this reading of Session VI in its entirety, we certainly must not judge on either anyone else's or even our own salvation. The reason being that we cannot read our own (let alone others') hearts to know if we have removed all the obstacles to the infusion of God's sanctifying grace.
Extrasacramental Salvation? Dr. Norris on the 'Outdated Ecclesiology' of the Tridentine Rite
To illustrate concerns about stretching the idea of 'non-sacramental entry into the Church', here is a bunch of illuminating statements made by a professor at the University of Dallas and a contributor to Texas Catholic Online, Dr. John Norris. See the site:
http://culbreath.wordpress.com/2007/07/19/texas-catholic-on-the-tlm/
Dr. Norris joined the chorus of those afraid that the Catholic-Jewish dialog might be jeopardized by the Good Friday prayers for the conversion of the Jewish nation in the Tridentine mass. In that context, he made the following argument on the superiority of post-Conciliar understanding of the Church:
"There is no call for their conversion to the church in order to receive God’s salvation, but for them to grow in fidelity to the covenant with they God they already share. Here we see one of the definite disadvantages of the Tridentine rite, that it reflects certain theological trends that are no longer sponsored by the magisterium, but which have been rightly consigned to the dust-bin of the church’s less-than-inspired history. Again, prudential use of the Tridentine rite should only be encouraged within a catechesis which is fully in accord with the current magisterial teaching of the church and not sponsored by an incomplete and outdated ecclesiology."
When confronted with charges of heresy, Dr. Norris reaffirmed his novel interpretation of the Vatican II ecclesiology:
Post no. 14: "The point I wish to make is that the Second Vatican Council made clear that sacramental membership in the Roman Church is not necessary for salvation. Therefore, Jews do not need to convert to the Roman Catholic Church to be saved."
Dr. Norris then proceeds to use the word 'subsistit in' to arrive at this conclusion that while Jews need to convert to Jesus Christ, they need not to convert to the Catholic Church.
How is that? Speaking in the context of the post-Vatican II 'Catholic-Jewish dialog', Norris notes
"[T]he Church still maintains that salvation comes from Christ and Christ alone, and it is encountered in his Church, the Mystical Body of Christ, which subsists in the Roman Catholic Church."
What is amazing that despite the clear teaching of Pius XII that the Roman Catholic Church IS the Mystical Body of Christ (see my previous post), Dr. Norris distinguishes between the two. In the end he is facing a 'theological conundrum' as he himself admits:
"In the post-conciliar period, the Church does face a complicated theological conundrum, how to explain how Christ and the Church are absolutely necessary for salvation, and yet how God’s loving grace in Christ saves those outside the sacramental institution of the Church."
I'd like to know if Dr. Norris got it all right about Vatican II or is seriously confused about the Catholic dogma. In any case, my favorite will be his reference to pre-Vatican II theology as "an incomplete and outdated ecclesiology"!
http://culbreath.wordpress.com/2007/07/19/texas-catholic-on-the-tlm/
Dr. Norris joined the chorus of those afraid that the Catholic-Jewish dialog might be jeopardized by the Good Friday prayers for the conversion of the Jewish nation in the Tridentine mass. In that context, he made the following argument on the superiority of post-Conciliar understanding of the Church:
"There is no call for their conversion to the church in order to receive God’s salvation, but for them to grow in fidelity to the covenant with they God they already share. Here we see one of the definite disadvantages of the Tridentine rite, that it reflects certain theological trends that are no longer sponsored by the magisterium, but which have been rightly consigned to the dust-bin of the church’s less-than-inspired history. Again, prudential use of the Tridentine rite should only be encouraged within a catechesis which is fully in accord with the current magisterial teaching of the church and not sponsored by an incomplete and outdated ecclesiology."
When confronted with charges of heresy, Dr. Norris reaffirmed his novel interpretation of the Vatican II ecclesiology:
Post no. 14: "The point I wish to make is that the Second Vatican Council made clear that sacramental membership in the Roman Church is not necessary for salvation. Therefore, Jews do not need to convert to the Roman Catholic Church to be saved."
Dr. Norris then proceeds to use the word 'subsistit in' to arrive at this conclusion that while Jews need to convert to Jesus Christ, they need not to convert to the Catholic Church.
How is that? Speaking in the context of the post-Vatican II 'Catholic-Jewish dialog', Norris notes
"[T]he Church still maintains that salvation comes from Christ and Christ alone, and it is encountered in his Church, the Mystical Body of Christ, which subsists in the Roman Catholic Church."
What is amazing that despite the clear teaching of Pius XII that the Roman Catholic Church IS the Mystical Body of Christ (see my previous post), Dr. Norris distinguishes between the two. In the end he is facing a 'theological conundrum' as he himself admits:
"In the post-conciliar period, the Church does face a complicated theological conundrum, how to explain how Christ and the Church are absolutely necessary for salvation, and yet how God’s loving grace in Christ saves those outside the sacramental institution of the Church."
I'd like to know if Dr. Norris got it all right about Vatican II or is seriously confused about the Catholic dogma. In any case, my favorite will be his reference to pre-Vatican II theology as "an incomplete and outdated ecclesiology"!
Monday, July 30, 2007
The Magisterium Has Spoken on The Necessity of Membership in the Body of the Church: Analysis of Pius XII's Encyclical Mystici Corporis Christi
I was recently asked to do my homework and seek the 'living magisterium' on the topic of baptism of desire (BOD). I consulted all the encyclicals I could find on the subject of the past two centuries, starting with Leo XII's Ubi Primum of 1824 and concluding with Pius XII's Ad Apostolum Principis of 1958 .
The advocates of BOD all talk about context, so I will comply and try to demonstrate that the context of one of the encyclicals that they love to quote (Pius XII's Mystici corporis Christi of 1943) favors the literal reading of EENS. I have decided to quote extensively so as to demonstrate the spirit of the document and the author's intentions.
The entire encyclical can be found online at:
http://www.papalencyclicals.net/Pius12/P12MYSTI.HTM
I encourage all readers to read the whole text, although to forestall the charges of twisting the Pope's words, I usually quote several sentences or even whole paragraphs (#).
The Identity of the Church
Pius XII's encyclical Mystici corporis Christi calls in #3 the Church to be "the only haven of salvation". In #5 Pius XII "trusts" that those who are "without the fold of the Church" will be guided by "divine grace" to "share in the same union and charity". Does that latter statement refer to some 'imperfect union' that Lumen Gentium and Unitatis Redintegratio referred to? No, it speaks of the Pope's wish for those "without the fold" to become members of the Catholic Church. The encyclical speaks of this later.
#13 leaves no doubt that the Church of Christ IS the Roman Catholic Church, which IS the mystical Body of Jesus Christ:
"If we would define and describe this true Church of Jesus Christ -- which is the One, Holy, Catholic, Apostolic Roman Church -- we shall find nothing more noble, more sublime, or more divine than the expression 'the Mystical Body of Jesus Christ'"
The Manner of Entry into the Church
#18 speaks clearly of the way one joins and remains united with the Church:
"the Savior of mankind out of His infinite goodness has provided in a wonderful way for His Mystical Body, endowing it with the Sacraments, so that, as though by an uninterrupted series of graces, its members should be sustained from birth to death"
and
"Through the waters of Baptism those who are born into this world dead in sin are not only born again and made members of the Church, but being stamped with a spiritual seal they become able and fit to receive the other Sacraments."
#22 reaffirms the above:
"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 committed."
And this is reiterated in another sentence from the section:
"As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith."
Note "THE true Christian community", "ONE Baptism".
Pius XII stresses the fact that the sacrament of Baptism is the way of entry into the Church in #27: "He also determined that through Baptism [27] those who should believe would be incorporated in the Body of the Church". The footnote to this quote refers the reader to ... John 3:5 so we are back to water baptism.
The fact that we are "united" to the Body of the Church through the sacrament of Baptism is brought out very clearly in #30:
"He entered into possession of His Church, that is, of all the members of His Mystical Body; for they would not have been united to this Mystical Body through the waters of Baptism except by the salutary virtue of the Cross, by which they had been already brought under the complete sway of Christ."
Who Is Outside the Church?
Pius XII reasserts Council of Florence's teaching on who is OUTSIDE the Church in #23:
"For not every sin, however grave it may be, is such as of its own nature to sever a man from the Body of the Church, as does schism or heresy or apostasy."
Ergo schism, heresy or apostasy 'severs' a man from the Body of the Church so that converts from Eastern Orthodoxy, Anglicanism or Calvinism (let alone Islam or Judaism) have to 'abjure' errors and repeat the entire profession of faith.
Holy Spirit is the Soul of the Church
But then one might say that those not members of the Body of the Church could be united to its soul. However, this document defines the soul of the Church in #57:
"Finally, while by His grace He provides for the continual growth of the Church, He yet refuses to dwell through sanctifying grace in those members that are wholly severed from the Body. This presence and activity of the Spirit of Jesus Christ is tersely and vigorously described by Our predecessor of immortal memory Leo XIII in his Encyclical Letter Divinum Illud in these words: 'Let it suffice to say that, as Christ is the Head of the Church, so is the Holy Spirit her soul.'"
And the Holy Ghost 'perfects' the members of the Body as we read in #77:
"This communication of the Spirit of Christ is the channel through which all the gifts, powers, and extraordinary graces found superabundantly in the Head as in their source flow into all the members of the Church, and are perfected daily in them according to the place they hold in the Mystical Body of Jesus Christ."
Call on Non-Catholics to Join the Church
So what is the conclusion that Pius XII makes:#91?
"[N]othing more glorious, nothing nobler, nothing surely more honorable can be imagined than to belong to the Holy, Catholic, Apostolic and Roman Church, in which we become members of one Body as venerable as it is unique; are guided by one supreme Head; are filled with one divine Spirit; are nourished during our earthly exile by one doctrine and one heavenly Bread, until at last we enter into the one, unending blessedness of heaven."
But what about those 'outside the fold'? Should they remain where they are? No, Pius XII in his fatherly charity makes this appeal to us, members of the Body:
#96:"And first of all let us imitate the breath of His love. For the Church, the Bride of Christ, is one; and yet so vast is the love of the divine Spouse that it embraces in His Bride the whole human race without exception. Our Savior shed His Blood precisely in order that He might reconcile men to God through the Cross, and might constrain them to unite in one Body, however widely they may differ in nationality and race. True love of the Church, therefore, requires not only that we should be mutually solicitous one for another [184] as members of the same Body, rejoicing in the glory of the other members and sharing in their suffering, [185] but likewise that we should recognize in other men, although they are not YET joined to us in the Body of the Church, our brothers in Christ according to the flesh, called, together with us, to the same eternal salvation."
Notice that the Pope makes a link between 'joining the Body of the Church' and 'eternal salvation' and that those 'outside' are called to join as they are not YET members of the Body.
Notice further how in #102 Pius XII stresses that when 'enlightened by the truth of the Gospel' the non-Catholics can return to the 'fold of the Church':
"We must earnestly desire that this united prayer may embrace in the same ardent charity both those who, not yet enlightened by the truth of the Gospel, are still without the fold of the Church, and those who, on account of regrettable schism, are separated from Us, who though unworthy, represent the person of Jesus Christ on earth."
Staying Outside the Church Is Not A Safe Option
I hope that by now we can see Pius XII's intention and the context of the much-abused quote from #103, referring to those who "by an unconscious desire and longing they have a certain relationship with the Mystical Body of the Redeemer". We will actually see that the quote is followed by Pius XII's plea that the non-Catholics "enter into Catholic unity". I think it is clear that Pius XII is far from assuming that non-Catholics are safe where they are with regard to their salvation:#103:
"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 Body 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. [194] Imploring the prayers of the whole Church We wish to repeat this solemn declaration in this Encyclical Letter in which We have proclaimed the praises of the "great and glorious Body of Christ," [195] and from a heart overflowing with love We ask each and every one of them to correspond to the interior movements of grace, and to seek to withdraw from that state in which they cannot be sure of their salvation. [196] For even though by an unconscious desire and longing they have a certain relationship with the Mystical Body of the Redeemer, they still remain deprived of those many heavenly gifts and helps which can only be enjoyed in the Catholic Church. Therefore may they enter into Catholic unity and, joined with Us in the one, organic God of Jesus Christ, may they together with us run on to the one Head in the Society of glorious love. [197] Persevering in prayer to the Spirit of love and truth, We wait for them with open and outstretched arms to come not to a stranger's house, but to their own, their father's home."
Sacramental Baptism and Desire for It Required
Could Pius XII refer to the deathbed conversions invisible to the world, or does he encourage public return to the Faith through either sacramental baptism or abjuration of heresy? The above paragraph is followed by the following words in #104:
"Though We desire this unceasing prayer to rise to God from the whole Mystical Body in common, that all the straying sheep may hasten to enter the one fold of Jesus Christ, yet We recognize that this must be done of their own free will; for no one believes unless he wills to believe. [198] Hence they are most certainly not genuine Christians [199] who against their belief are forced to go into a church, to approach the altar and to receive the Sacraments; for the "faith without which it is impossible to please God" [200] is an entirely free "submission of intellect and will." [201] Therefore whenever it happens, despite the constant teaching of this Apostolic See, [202] that anyone is compelled to embrace the Catholic faith against his will, Our sense of duty demands that We condemn the act."
Clearly, the references are to the sacramental baptism as only a water baptism could be forced. Pius XII follows earlier popes (E.g. Benedict XIV, Denz. 1481) in condemning forced baptism or conversion--thus, ironically showing that the convert's DESIRE for sacrament is indispensable for the sacrament itself. In this regard, I think Pius XII fully validates the term 'baptism of desire' as he opposes 'forced baptism' lacking the element of 'desire'.
The Magisterium Has Spoken from which There Is No Appeal to the Fathers or Theologians
Pius XII did not write the encyclical to open the possibilities for investigating all types of 'unknown ways' of entering the Church. In his later encyclical "Humani Generis" he noted that the definitions of the boundaries and structure of the Church were under fire in his time:
#18: "What is expounded in the Encyclical Letters of the Roman Pontiffs concerning the nature and constitution of the Church, is deliberately and habitually neglected by some with the idea of giving force to a certain vague notion which they profess to have found in the ancient Fathers, especially the Greeks."
Where did this assault come from? Actually, 'Catholic' theologians as we read in the warning of Pius XII in #21 of Humani Generis (Denz. 2314):
"This deposit of faith our Divine Redeemer has given for authentic interpretation not to each of the faithful, not even to theologians, but only to the Teaching Authority of the Church. But if the Church does exercise this function of teaching, as she often has through the centuries, either in the ordinary or in the extraordinary way, it is clear how false is a procedure which would attempt to explain what is clear by means of what is obscure. Indeed, the very opposite procedure must be used. Hence Our Predecessor of immortal memory, Pius IX, teaching that the most noble office of theology is to show how a doctrine defined by the Church is contained in the sources of revelation, added these words, and with very good reason: "in that sense in which it has been DEFINED by the Church."
Many defenders of the BOD claim that literal reading of the EENS dogma is not "the sense in which the Church HAS UNDERSTOOD the term". However, Pius XII reminds us of the hierarchy of sources--in case the common consent of theologians clashes with the papal encyclicals or conciliar DEFINITIONS, the latter are to be used.
What I'm only asserting by this lengthy illustration with a key papal encyclical on the Church is that the faithful have a recourse to the solid teaching of the magisterium on the subject and it is not wise to follow many theologians who come up with hypotheses even if those are based on an impressive list of the Fathers if the magisterium HAS SPOKEN on the subject.
Pius XII has recognized the problem that the clear teaching on the Body of the Church has been made obscure by modern theologians, both non-Catholic and Catholic.
Mystici corporis Christi, #8: "But the chief reason for Our present exposition of this sublime doctrine is Our solicitude for the souls entrusted to Us. Much indeed has been written on this subject; and we know that many today are turning with greater zest to a study which delights and nourishes Christian piety. (...) Nevertheless, while We can derive legitimate joy from these considerations, We must confess that grave errors with regard to this doctrine are being spread among those outside the true Church, and that among the faithful, also, inaccurate or thoroughly false ideas are being disseminated which turn minds aside from the straight path of truth."
Would Pius XII express his 'solicitude for the souls entrusted' to the Pope by stressing that there are ways to be saved outside the Catholic Church? Why did He then affirm on many occasions in the space of one encyclical the importance of membership of the Body of the Church for salvation?
Let's be of the same spirit as Pius XII was. I welcome all corrections as to the possible mistakes I may have made reading this encyclical.
Obligation of Lay Catholics to Spread the 'Light of Undefiled Faith' (Leo XIII)
In case some of BOD advocates jump at me as a layman for appealing to a papal encyclical to reassert the established dogma, I'll resort to the defense that another encyclical, Sapientiae christianae' by Leo XIII, offers. Firstly, the lay faithful are encouraged to propagate the Faith as well:
#16: "All faithful Christians, but those chiefly who are in a prominent position, or engaged in teaching, we entreat, by the compassion of Jesus Christ, and enjoin by the authority of the same God and Savior, that they bring aid to ward off and eliminate these errors from holy Church, and contribute their zealous help in spreading abroad the light of undefiled faith.''[16] Let each one, therefore, bear in mind that he both can and should, so far as may be, preach the Catholic faith by the authority of his example, and by open and constant profession of the obligations it imposes. In respect, consequently, to the duties that bind us to God and the Church, it should be borne earnestly in mind that in propagating Christian truth and warding off errors the zeal of the laity should, as far as possible, be brought actively into play."
Secondly, the only safe way for the lay Catholics to ward off errors is not make direct references to the Fathers, or to the Scripture itself, but rather to papal pronouncements on how to interpret the above. So asserts Leo XIII in the same encyclical (#24):
"Wherefore it belongs to the Pope to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live."
Personally, I must admit I was impressed with the defense that the Magisterium provides us, lay Catholics, so that we know 'what it is necessary to do, and to avoid doing, in order to attain eternal salvation'. It appears that a single encyclical of Pius XII provides very strong defense for the 'undefiled faith'.
The advocates of BOD all talk about context, so I will comply and try to demonstrate that the context of one of the encyclicals that they love to quote (Pius XII's Mystici corporis Christi of 1943) favors the literal reading of EENS. I have decided to quote extensively so as to demonstrate the spirit of the document and the author's intentions.
The entire encyclical can be found online at:
http://www.papalencyclicals.net/Pius12/P12MYSTI.HTM
I encourage all readers to read the whole text, although to forestall the charges of twisting the Pope's words, I usually quote several sentences or even whole paragraphs (#).
The Identity of the Church
Pius XII's encyclical Mystici corporis Christi calls in #3 the Church to be "the only haven of salvation". In #5 Pius XII "trusts" that those who are "without the fold of the Church" will be guided by "divine grace" to "share in the same union and charity". Does that latter statement refer to some 'imperfect union' that Lumen Gentium and Unitatis Redintegratio referred to? No, it speaks of the Pope's wish for those "without the fold" to become members of the Catholic Church. The encyclical speaks of this later.
#13 leaves no doubt that the Church of Christ IS the Roman Catholic Church, which IS the mystical Body of Jesus Christ:
"If we would define and describe this true Church of Jesus Christ -- which is the One, Holy, Catholic, Apostolic Roman Church -- we shall find nothing more noble, more sublime, or more divine than the expression 'the Mystical Body of Jesus Christ'"
The Manner of Entry into the Church
#18 speaks clearly of the way one joins and remains united with the Church:
"the Savior of mankind out of His infinite goodness has provided in a wonderful way for His Mystical Body, endowing it with the Sacraments, so that, as though by an uninterrupted series of graces, its members should be sustained from birth to death"
and
"Through the waters of Baptism those who are born into this world dead in sin are not only born again and made members of the Church, but being stamped with a spiritual seal they become able and fit to receive the other Sacraments."
#22 reaffirms the above:
"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 committed."
And this is reiterated in another sentence from the section:
"As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith."
Note "THE true Christian community", "ONE Baptism".
Pius XII stresses the fact that the sacrament of Baptism is the way of entry into the Church in #27: "He also determined that through Baptism [27] those who should believe would be incorporated in the Body of the Church". The footnote to this quote refers the reader to ... John 3:5 so we are back to water baptism.
The fact that we are "united" to the Body of the Church through the sacrament of Baptism is brought out very clearly in #30:
"He entered into possession of His Church, that is, of all the members of His Mystical Body; for they would not have been united to this Mystical Body through the waters of Baptism except by the salutary virtue of the Cross, by which they had been already brought under the complete sway of Christ."
Who Is Outside the Church?
Pius XII reasserts Council of Florence's teaching on who is OUTSIDE the Church in #23:
"For not every sin, however grave it may be, is such as of its own nature to sever a man from the Body of the Church, as does schism or heresy or apostasy."
Ergo schism, heresy or apostasy 'severs' a man from the Body of the Church so that converts from Eastern Orthodoxy, Anglicanism or Calvinism (let alone Islam or Judaism) have to 'abjure' errors and repeat the entire profession of faith.
Holy Spirit is the Soul of the Church
But then one might say that those not members of the Body of the Church could be united to its soul. However, this document defines the soul of the Church in #57:
"Finally, while by His grace He provides for the continual growth of the Church, He yet refuses to dwell through sanctifying grace in those members that are wholly severed from the Body. This presence and activity of the Spirit of Jesus Christ is tersely and vigorously described by Our predecessor of immortal memory Leo XIII in his Encyclical Letter Divinum Illud in these words: 'Let it suffice to say that, as Christ is the Head of the Church, so is the Holy Spirit her soul.'"
And the Holy Ghost 'perfects' the members of the Body as we read in #77:
"This communication of the Spirit of Christ is the channel through which all the gifts, powers, and extraordinary graces found superabundantly in the Head as in their source flow into all the members of the Church, and are perfected daily in them according to the place they hold in the Mystical Body of Jesus Christ."
Call on Non-Catholics to Join the Church
So what is the conclusion that Pius XII makes:#91?
"[N]othing more glorious, nothing nobler, nothing surely more honorable can be imagined than to belong to the Holy, Catholic, Apostolic and Roman Church, in which we become members of one Body as venerable as it is unique; are guided by one supreme Head; are filled with one divine Spirit; are nourished during our earthly exile by one doctrine and one heavenly Bread, until at last we enter into the one, unending blessedness of heaven."
But what about those 'outside the fold'? Should they remain where they are? No, Pius XII in his fatherly charity makes this appeal to us, members of the Body:
#96:"And first of all let us imitate the breath of His love. For the Church, the Bride of Christ, is one; and yet so vast is the love of the divine Spouse that it embraces in His Bride the whole human race without exception. Our Savior shed His Blood precisely in order that He might reconcile men to God through the Cross, and might constrain them to unite in one Body, however widely they may differ in nationality and race. True love of the Church, therefore, requires not only that we should be mutually solicitous one for another [184] as members of the same Body, rejoicing in the glory of the other members and sharing in their suffering, [185] but likewise that we should recognize in other men, although they are not YET joined to us in the Body of the Church, our brothers in Christ according to the flesh, called, together with us, to the same eternal salvation."
Notice that the Pope makes a link between 'joining the Body of the Church' and 'eternal salvation' and that those 'outside' are called to join as they are not YET members of the Body.
Notice further how in #102 Pius XII stresses that when 'enlightened by the truth of the Gospel' the non-Catholics can return to the 'fold of the Church':
"We must earnestly desire that this united prayer may embrace in the same ardent charity both those who, not yet enlightened by the truth of the Gospel, are still without the fold of the Church, and those who, on account of regrettable schism, are separated from Us, who though unworthy, represent the person of Jesus Christ on earth."
Staying Outside the Church Is Not A Safe Option
I hope that by now we can see Pius XII's intention and the context of the much-abused quote from #103, referring to those who "by an unconscious desire and longing they have a certain relationship with the Mystical Body of the Redeemer". We will actually see that the quote is followed by Pius XII's plea that the non-Catholics "enter into Catholic unity". I think it is clear that Pius XII is far from assuming that non-Catholics are safe where they are with regard to their salvation:#103:
"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 Body 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. [194] Imploring the prayers of the whole Church We wish to repeat this solemn declaration in this Encyclical Letter in which We have proclaimed the praises of the "great and glorious Body of Christ," [195] and from a heart overflowing with love We ask each and every one of them to correspond to the interior movements of grace, and to seek to withdraw from that state in which they cannot be sure of their salvation. [196] For even though by an unconscious desire and longing they have a certain relationship with the Mystical Body of the Redeemer, they still remain deprived of those many heavenly gifts and helps which can only be enjoyed in the Catholic Church. Therefore may they enter into Catholic unity and, joined with Us in the one, organic God of Jesus Christ, may they together with us run on to the one Head in the Society of glorious love. [197] Persevering in prayer to the Spirit of love and truth, We wait for them with open and outstretched arms to come not to a stranger's house, but to their own, their father's home."
Sacramental Baptism and Desire for It Required
Could Pius XII refer to the deathbed conversions invisible to the world, or does he encourage public return to the Faith through either sacramental baptism or abjuration of heresy? The above paragraph is followed by the following words in #104:
"Though We desire this unceasing prayer to rise to God from the whole Mystical Body in common, that all the straying sheep may hasten to enter the one fold of Jesus Christ, yet We recognize that this must be done of their own free will; for no one believes unless he wills to believe. [198] Hence they are most certainly not genuine Christians [199] who against their belief are forced to go into a church, to approach the altar and to receive the Sacraments; for the "faith without which it is impossible to please God" [200] is an entirely free "submission of intellect and will." [201] Therefore whenever it happens, despite the constant teaching of this Apostolic See, [202] that anyone is compelled to embrace the Catholic faith against his will, Our sense of duty demands that We condemn the act."
Clearly, the references are to the sacramental baptism as only a water baptism could be forced. Pius XII follows earlier popes (E.g. Benedict XIV, Denz. 1481) in condemning forced baptism or conversion--thus, ironically showing that the convert's DESIRE for sacrament is indispensable for the sacrament itself. In this regard, I think Pius XII fully validates the term 'baptism of desire' as he opposes 'forced baptism' lacking the element of 'desire'.
The Magisterium Has Spoken from which There Is No Appeal to the Fathers or Theologians
Pius XII did not write the encyclical to open the possibilities for investigating all types of 'unknown ways' of entering the Church. In his later encyclical "Humani Generis" he noted that the definitions of the boundaries and structure of the Church were under fire in his time:
#18: "What is expounded in the Encyclical Letters of the Roman Pontiffs concerning the nature and constitution of the Church, is deliberately and habitually neglected by some with the idea of giving force to a certain vague notion which they profess to have found in the ancient Fathers, especially the Greeks."
Where did this assault come from? Actually, 'Catholic' theologians as we read in the warning of Pius XII in #21 of Humani Generis (Denz. 2314):
"This deposit of faith our Divine Redeemer has given for authentic interpretation not to each of the faithful, not even to theologians, but only to the Teaching Authority of the Church. But if the Church does exercise this function of teaching, as she often has through the centuries, either in the ordinary or in the extraordinary way, it is clear how false is a procedure which would attempt to explain what is clear by means of what is obscure. Indeed, the very opposite procedure must be used. Hence Our Predecessor of immortal memory, Pius IX, teaching that the most noble office of theology is to show how a doctrine defined by the Church is contained in the sources of revelation, added these words, and with very good reason: "in that sense in which it has been DEFINED by the Church."
Many defenders of the BOD claim that literal reading of the EENS dogma is not "the sense in which the Church HAS UNDERSTOOD the term". However, Pius XII reminds us of the hierarchy of sources--in case the common consent of theologians clashes with the papal encyclicals or conciliar DEFINITIONS, the latter are to be used.
What I'm only asserting by this lengthy illustration with a key papal encyclical on the Church is that the faithful have a recourse to the solid teaching of the magisterium on the subject and it is not wise to follow many theologians who come up with hypotheses even if those are based on an impressive list of the Fathers if the magisterium HAS SPOKEN on the subject.
Pius XII has recognized the problem that the clear teaching on the Body of the Church has been made obscure by modern theologians, both non-Catholic and Catholic.
Mystici corporis Christi, #8: "But the chief reason for Our present exposition of this sublime doctrine is Our solicitude for the souls entrusted to Us. Much indeed has been written on this subject; and we know that many today are turning with greater zest to a study which delights and nourishes Christian piety. (...) Nevertheless, while We can derive legitimate joy from these considerations, We must confess that grave errors with regard to this doctrine are being spread among those outside the true Church, and that among the faithful, also, inaccurate or thoroughly false ideas are being disseminated which turn minds aside from the straight path of truth."
Would Pius XII express his 'solicitude for the souls entrusted' to the Pope by stressing that there are ways to be saved outside the Catholic Church? Why did He then affirm on many occasions in the space of one encyclical the importance of membership of the Body of the Church for salvation?
Let's be of the same spirit as Pius XII was. I welcome all corrections as to the possible mistakes I may have made reading this encyclical.
Obligation of Lay Catholics to Spread the 'Light of Undefiled Faith' (Leo XIII)
In case some of BOD advocates jump at me as a layman for appealing to a papal encyclical to reassert the established dogma, I'll resort to the defense that another encyclical, Sapientiae christianae' by Leo XIII, offers. Firstly, the lay faithful are encouraged to propagate the Faith as well:
#16: "All faithful Christians, but those chiefly who are in a prominent position, or engaged in teaching, we entreat, by the compassion of Jesus Christ, and enjoin by the authority of the same God and Savior, that they bring aid to ward off and eliminate these errors from holy Church, and contribute their zealous help in spreading abroad the light of undefiled faith.''[16] Let each one, therefore, bear in mind that he both can and should, so far as may be, preach the Catholic faith by the authority of his example, and by open and constant profession of the obligations it imposes. In respect, consequently, to the duties that bind us to God and the Church, it should be borne earnestly in mind that in propagating Christian truth and warding off errors the zeal of the laity should, as far as possible, be brought actively into play."
Secondly, the only safe way for the lay Catholics to ward off errors is not make direct references to the Fathers, or to the Scripture itself, but rather to papal pronouncements on how to interpret the above. So asserts Leo XIII in the same encyclical (#24):
"Wherefore it belongs to the Pope to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live."
Personally, I must admit I was impressed with the defense that the Magisterium provides us, lay Catholics, so that we know 'what it is necessary to do, and to avoid doing, in order to attain eternal salvation'. It appears that a single encyclical of Pius XII provides very strong defense for the 'undefiled faith'.
Wednesday, July 25, 2007
Pius IX and Rev Muller: Modern Assault on the Ancient Dogma
The dogma Extra ecclessiam nulla sallus has been under siege since the onset of modernism that was condemned in the Syllabus of errors of Pius IX, issued in 164. Under the heading "Indifferentism, Latitudinarianism" the following statements were condemned:
15. Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. -- Allocution "Maxima quidem," June 9, 1862; Damnatio "Multiplices inter," June 10, 1851.
16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. -- Encyclical "Qui pluribus," Nov. 9, 1846.
17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. -- Encyclical "Quanto conficiamur," Aug. 10, 1863, etc.
18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. -- Encyclical "Noscitis," Dec. 8, 1849.
Rev. Michael Muller attached the following preface to his book The Catholic Dogma with the reminder that it must be read. The book was published in New York, Cincinnati, and Chicago: BENZIGER BROTHERS-Printers to the Holy Apostolic See. Permissu Superiorum. Copyright, 1888, by Elias Frederick Schauer.
Here is the greater part of it--the entire text may be found at:
http://www.traditionalcatholic.net/Tradition/Information/The_Catholic_Dogma/Preface.html
It must be remembered that every Catholic dogma is a revealed truth that has always been held by the Fathers of the Church from the beginning and must, therefore, be interpreted, not according to modern opinions and latitudinarian principles, but according to the faith of the Fathers and Doctors of the Church; and therefore Vincent of Lerins says:
"A true Catholic is he who loves the truth revealed by God, who loves the Church, the Body of Christ, who esteems religion, the Catholic faith, higher than any human authority, talents, eloquence, and philosophy; all this he holds in contempt, and remains firm and unshaken in the faith which, he knows, has always from the beginning been held by the Catholic Church; and if he notices that any one, no, matter who he may be, interprets a dogma in a manner different from that of the Fathers of the Church, he understands that God permits such an interpretation to be made, not for the good of religion, but as a temptation, according to the words of St. Paul: ‘For there must be also heresies; that they also, who are reproved, may be made manifest among you.’ (I Cor. xi. 19) ‘And indeed, no sooner are novel opinions proclaimed, than it becomes manifest what kind of a Catholic a man is:’ (Commonit.) Hence, as St. Augustine says, ‘a theologian who is humble, will never teach anything as true Catholic doctrine, unless he is perfectly certain of the truth which he asserts, and proves it from Holy Scripture and the Tradition of the Church.’ Those who have learned theology well,’ says St. Basil, will not allow one iota of Catholic dogmas to be betrayed. They will, if necessary, willingly undergo any kind of death in their defence.’
"They will propose each dogma, especially the all-important dogma, "out of the Church there is No salvation," in the words of the Church and explain it as she understands it; they are most careful not to weaken in the least the meaning of this great dogma, by the way of proposing or explaining it. Why does not St. Paul say: if any one preach to you a Gospel contrary to that instead of beside that which. we have preached to you? ‘It is,’ says St. John Chrysostom, ‘to show us that one is accursed who even indirectly weakens the least truth of the Gospel.’ (Cornelius a Lapide in Epist. ad Gal. I. 8)"
"As there is," says Pius IX., "but one God the Father, one Christ his Son, one Holy Ghost, so there is also only one divinely revealed truth, only one divine faith - the beginning of man's salvation and the foundation of all justification, by which (faith) the just man lives, and without which it is impossible to please God and to be admitted to the Communion of his children; and there is but one true, holy, Catholic, Roman Church and divine teaching Authority, (cathedra) founded upon Peter by the living voice of the Lord, out of which (Church) there is neither the TRUE FAITH nor ETERNAL SALVATION, since no one, can have God for his Father, who has not the Church for his Mother." (Encycl. Letter, March 17, 1856.)
"The Holy Ghost," says St. Augustine, "is to the Body of Christ, which is the Church, what the human soul is to the human body. It is by the soul that each member of the body lives and acts. In like manner, it is by the Holy Ghost that the just man lives and acts. As the soul does not follow a member which is cut off from the body, so, in like manner, does the Holy Ghost not follow a member which has been justly cut off from the Body of Christ. He, therefore, who wishes to obtain life everlasting, must remain vivified by the Holy Ghost; and in order to remain vivified by the Holy Ghost we must keep charity, love the truth, and desire unity." (Serm. 267.) "Therefore no one can find life everlasting except in the Catholic Church." (Serm. ad Caesarenses) "Where unity is wanting, there can be no divine charity. Hence it is that divine charity can be kept only in the Catholic Church." (Contr. lit. Petil., lib. ii., cap. 77.) Now, as no one can obtain salvation without having the spirit of Christ, or divine charity, and as this spirit or divine virtue, which is called the soul of the Church, is kept only in the unity of the Church, it is evident that out of the Church there is positively no salvation.
It must be remembered that every dogma is exclusive, and admits of no interpretation contrary to that which it has received from the beginning. To every dogma, therefore, may be added what Pius IX. added to the definition of the Immaculate Conception of the Ever Blessed Virgin Mary, namely: "Wherefore, if any persons - which God forbid - shall presume.to think in their hearts otherwise than we have defined, let them know that they are condemned by their own judgment, that they have suffered shipwreck in faith, and have fallen away from the unity of the Church."
"Let those, therefore," says Vincent of Lerins, "who have not learned theology well, learn it better; let them try to understand of each dogma as much as they are able, and let them believe what they are not able to understand; let them remember the words of St. Paul: ‘If any one shall teach you anything besides that which you have received, let him be anathema.’ (Ephes. i. 9.) Dediscant bene quod didicerant non bene; et ex toto Ecclesiae dogmate quod intellectu capi potest capiant, quod non potest credant. O Timothee, depositum custodi, devitans prophanas vocum novitates. Si quis vobis annuntiaverit..praeterquam quod accepistis, anathema sit. (Commonit.) "It is according to this Catholic and apostolic spirit that we have endeavored to explain our religion, and especially the great dogma "Out of the Catholic Church there is positively no salvation." But our explanation, it seems, is too Catholic for some individuals, because we have not admitted into it any modern opinions and latitudinarian principles. Believing, therefore, that "they would do a service to God" and to their fellowmen, especially to their separated brethren, they have, through the Buffalo Catholic Union and Times, made known that we have misrepresented Catholic belief concerning the dogma "Out of the Church there is no salvation."
The Right Reverend George Hay, Bishop of Edinburgh,, Scotland, who, when yet a Protestant, took the vow to do all he could to extirpate Popery, wrote a treatise entitled "An Inquiry whether Salvation can be had without true faith and out of the Communion of the Church of Christ." In this treatise, the pious and very learned Prelate of the Church proves most clearly that "out of the true Church no one can be saved," and adds "that it is only of late that that loose way of thinking and speaking about the necessity of true faith, and of being in communion with the Church of Christ, has appeared among the members of the Church, and that this is one of the strongest grounds of its condemnation. It is a novelty, it is a new doctrine; it was unheard of from the beginning; nay, it is directly opposed to the uniform doctrine of all the great lights of the Church in all former ages. It is, therefore; a matter of surprise that anybody should call this point in question; that indeed this can only be accounted for from the general spirit of dissipation and disregard for all religion, which so universally prevails now-a-days; for the first authors of the so-called reformation, and some of their most candid followers, seeing the strong proofs from Scripture for this point, and not finding the smallest foundation in the Sacred Writings to support the contrary, have solemnly acknowledged it, however much it made against themselves; for the Protestant Church of Scotland, in her Confession of Faith, agreed upon by the divines of Westminister, approved by the General Assembly in the year 1646, and ratified by Act of Parliament in 1649, in the chapter on the Church speaks thus, "The visible Church, which is also Catholic or universal under the gospel (not confined to one nation, as before, under the law), consists of all those throughout the world that profess the true religion, and of their children, and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation." (Confession of Faith chap. xxv.)
"But their predecessors in the preceding century, when the Presbyterian religion first began in Scotland, speak no less clearly on the same subject; for in their Confession of Faith, authorized by Parliament in the year 1560, ‘ as a doctrine grounded upon the infallible word of God,’ they speak thus, Article xvi.: ‘As we believe in one God, Father, Son, and Holy Ghost, so we do most constantly believe, that from the beginning there hath been, and now is, and to the end of the world shall be one Kirk - that is to say, one company and multitude of men, chosen by God, who rightly worship and embrace him by true faith in Jesus Christ;. . . which Kirk is Catholic - that is, universal; because it containeth the elect of all ages, etc.: out of which Kirk there is neither life nor eternal felicity: and therefore we utterly abhor the blasphemy of them that affirm that men who live according to equity and justice shall be saved, what religion so-ever they have professed.’ This confession of the original Kirk of Scotland was reprinted and published in Glasgow in the year 1771, from which this passage is taken. Calvin himself confesses the same truth, in these words, speaking of the visible Church: ‘Out of its bosom,’ says he, ‘no remission of sins, no salvation is to be hoped for, according to Isaiah, Joel, and Ezekiel; . . . so that it is always highly pernicious to depart from the Church;’ and this he affirms in his Institutions themselves, B. iv., c: 1, § 4.
We shall add one testimony more, which is particularly strong;.it is of Dr. Pearson, a Bishop of the Church of England, in his exposition of the Creed, edit. 1669, where he says, ‘The necessity of believing the Catholic Church appeared, first, in this, that Christ hath appointed it as the only way to eternal life. We read at the first, Acts ii. 47, "That the Lord added to the Church daily such as should be saved:" and what was then daily done hath been done since continually. Christ never appointed two ways to heaven; nor did he build a Church to save some, and make another institution for other men's salvation (Acts iv. 10): "There is no other name under heaven given among men, whereby we must be saved, but the name of Jesus;" and that name is not otherwise given under heaven than in the Church. As none were saved from the deluge but such as were within the ark of Noe, framed for their reception by the command of God; as none of the first-born of Egypt lived but such as were within those habitations whose door-posts were sprinkled with blood, by the appointment of God, for their preservation; as none of the inhabitants of Jericho could escape the fire or sword, but such as were within the house of Rahab, for whose protection a covenant was made; - so NONE shall ever escape the eternal wrath of God who belong not to the Church of God.’ Behold how far the force of truth prevailed among the most eminent members of the Reformation before latitudinarian principles had crept in among them!
"It is true, indeed, that, though the founders of these Churches, convinced by the repeated and evident testimonies of the Word of God, professed this truth, and inserted it in the public standards of their religion, yet their posterity now disclaim it, and accuse the Catholic Church of being uncharitable for holding it; but this only shows their inconsistency, and proves that they are devoid of all certainty in what they believe; for if it was a divine truth, when these religions were founded, that out of the true Church, and without the Catholic faith, there is no salvation, it must be so still; and if their first founders were mistaken on this point, what security can their followers now have for any other thing they taught? But the Catholic Church, always consistent and uniform in her doctrine, always preserving the words once put in her mouth by her Divine Master, at all times and in all ages has believed and taught the same doctrine as a truth revealed by God, that ‘out of the true Church of Christ, and without his true faith, there is there is no possibility of salvation;’ and the most authentic public testimony of her enemies proves that this is the doctrine of Jesus, and of his holy Gospel, whatever private persons, from selfish and interested motives, may say to the contrary.
‘What a reproach must this be before the judgment-seat of God to those members of the Church of Christ who call in question or seek to invalidate this great and fundamental truth, the very fence and barrier of the true religion; which is so repeatedly declared by God in his Holy Scriptures, professed by the Church of Christ in all ages, attested in the strongest terms by the most eminent lights of Christianity, and candidly acknowledged by the most celebrated writers and divines of the Reformation! Will not every attempt to weaken the importance of this divine truth be considered by the great God as betraying his cause and the interests of his holy faith? and will those who do so be able to plead even their favorite invincible ignorance in their own defence before him?’ (From Sincere Christian, American Edition.)
But let us hear a greater Authority speaking, on this all-important subject.
In his Encyclical Letters, dated Dec. 8, 1849; Dec.. 8, 1864; and Aug. 10, 1863, and in his Allocution on Dec. 9, 1854: Pope Pius IX. says: -
"It is not without sorrow that we have learned another not less pernicious error, which has been spread in several parts of Catholic countries, and has been imbibed by many Catholics, who are of opinion that all those who are not at all members of the true Church of Christ, can be saved: Hence they often discuss the question concerning the future fate and condition of those who die without having professed the Catholic faith, and give the most frivolous reasons in support of their wicked opinion . . . . .
"It is indeed of faith that no one can be saved outside of the Apostolic, Roman Church; that this Church is the one ark of salvation; that he who has not entered it, will perish in the deluge...."We must mention and condemn again that most pernicious error, which has been imbibed by certain Catholics, who are of the opinion that those people who live in error and have not the true faith, and are separated from Catholic unity, may obtain life everlasting. Now this opinion is most contrary to Catholic faith, as is evident from the plain words of our Lord, (Matt. xviii. 17 ; Mark xvi. 16; Luke x. 16; John iii. 18) as also from the words of St. Paul, (II. Tim. Iii. 11) and of St. Peter (II. Peter. ii. 1). To entertain opinions contrary to this Catholic faith is to be an impious wretch.
"We therefore again reprobate, proscribe, and condemn all and every one of these perverse opinions and doctrines, and it is our absolute will and command that all sons of the Catholic Church shall hold them as reprobated, proscribed, and condemned. It belongs to our Apostolic office to rouse your Episcopal zeal and watchfulness to do all in your power to banish from the minds of the people such impious and pernicious opinions, which lead to indifference of religion, which we behold spreading more and more, to the ruin of souls. Oppose all your energy and zeal to these errors and employ zealous priests to impugn and annihilate them, and to impress very deeply upon the minds and hearts of the faithful the great dogma of our most holy religion, that salvation can be had only in the Catholic faith. Often exhort the clergy and the faithful to give thanks to God for the great gift of the Catholic faith."
Now is it not something very shocking to see such condemned errors and perverse opinions proclaimed as Catholic doctrine in a Catholic newspaper, and in books written and recently published by Catholics?
We have, therefore, deemed it our duty to make a strong, vigorous, and uncompromising presentation of the great and fundamental truth, the very fence and barrier of the true religion, "OUT OF THE CHURCH THERE IS POSITIVELY NO SALVATION," against those soft, weak, timid, liberalizing Catholics who labor to explain away all the points of Catholic faith offensive to non-Catholics, and to make it appear that there is no question of life and death, of heaven and hell, involved in the differences between us and Protestants.
Not to free your neighbor from religious errors, says Pope Leo, when it is in your power to do so, is to show to be in error yourself, and "therefore," says Pope Gregory, "he whose duty it is to correct his neighbor when he is in fault, and yet omits to make the correction, makes himself guilty of the faults of his neighbor."
"Indeed," says Pope Innocent III. of those whose duty it is to keep the deposit of faith pure and undefiled, "not to oppose erroneous doctrine is to approve of it, and not to defend at all true doctrine is to suppress it."
15. Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. -- Allocution "Maxima quidem," June 9, 1862; Damnatio "Multiplices inter," June 10, 1851.
16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. -- Encyclical "Qui pluribus," Nov. 9, 1846.
17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. -- Encyclical "Quanto conficiamur," Aug. 10, 1863, etc.
18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. -- Encyclical "Noscitis," Dec. 8, 1849.
Rev. Michael Muller attached the following preface to his book The Catholic Dogma with the reminder that it must be read. The book was published in New York, Cincinnati, and Chicago: BENZIGER BROTHERS-Printers to the Holy Apostolic See. Permissu Superiorum. Copyright, 1888, by Elias Frederick Schauer.
Here is the greater part of it--the entire text may be found at:
http://www.traditionalcatholic.net/Tradition/Information/The_Catholic_Dogma/Preface.html
It must be remembered that every Catholic dogma is a revealed truth that has always been held by the Fathers of the Church from the beginning and must, therefore, be interpreted, not according to modern opinions and latitudinarian principles, but according to the faith of the Fathers and Doctors of the Church; and therefore Vincent of Lerins says:
"A true Catholic is he who loves the truth revealed by God, who loves the Church, the Body of Christ, who esteems religion, the Catholic faith, higher than any human authority, talents, eloquence, and philosophy; all this he holds in contempt, and remains firm and unshaken in the faith which, he knows, has always from the beginning been held by the Catholic Church; and if he notices that any one, no, matter who he may be, interprets a dogma in a manner different from that of the Fathers of the Church, he understands that God permits such an interpretation to be made, not for the good of religion, but as a temptation, according to the words of St. Paul: ‘For there must be also heresies; that they also, who are reproved, may be made manifest among you.’ (I Cor. xi. 19) ‘And indeed, no sooner are novel opinions proclaimed, than it becomes manifest what kind of a Catholic a man is:’ (Commonit.) Hence, as St. Augustine says, ‘a theologian who is humble, will never teach anything as true Catholic doctrine, unless he is perfectly certain of the truth which he asserts, and proves it from Holy Scripture and the Tradition of the Church.’ Those who have learned theology well,’ says St. Basil, will not allow one iota of Catholic dogmas to be betrayed. They will, if necessary, willingly undergo any kind of death in their defence.’
"They will propose each dogma, especially the all-important dogma, "out of the Church there is No salvation," in the words of the Church and explain it as she understands it; they are most careful not to weaken in the least the meaning of this great dogma, by the way of proposing or explaining it. Why does not St. Paul say: if any one preach to you a Gospel contrary to that instead of beside that which. we have preached to you? ‘It is,’ says St. John Chrysostom, ‘to show us that one is accursed who even indirectly weakens the least truth of the Gospel.’ (Cornelius a Lapide in Epist. ad Gal. I. 8)"
"As there is," says Pius IX., "but one God the Father, one Christ his Son, one Holy Ghost, so there is also only one divinely revealed truth, only one divine faith - the beginning of man's salvation and the foundation of all justification, by which (faith) the just man lives, and without which it is impossible to please God and to be admitted to the Communion of his children; and there is but one true, holy, Catholic, Roman Church and divine teaching Authority, (cathedra) founded upon Peter by the living voice of the Lord, out of which (Church) there is neither the TRUE FAITH nor ETERNAL SALVATION, since no one, can have God for his Father, who has not the Church for his Mother." (Encycl. Letter, March 17, 1856.)
"The Holy Ghost," says St. Augustine, "is to the Body of Christ, which is the Church, what the human soul is to the human body. It is by the soul that each member of the body lives and acts. In like manner, it is by the Holy Ghost that the just man lives and acts. As the soul does not follow a member which is cut off from the body, so, in like manner, does the Holy Ghost not follow a member which has been justly cut off from the Body of Christ. He, therefore, who wishes to obtain life everlasting, must remain vivified by the Holy Ghost; and in order to remain vivified by the Holy Ghost we must keep charity, love the truth, and desire unity." (Serm. 267.) "Therefore no one can find life everlasting except in the Catholic Church." (Serm. ad Caesarenses) "Where unity is wanting, there can be no divine charity. Hence it is that divine charity can be kept only in the Catholic Church." (Contr. lit. Petil., lib. ii., cap. 77.) Now, as no one can obtain salvation without having the spirit of Christ, or divine charity, and as this spirit or divine virtue, which is called the soul of the Church, is kept only in the unity of the Church, it is evident that out of the Church there is positively no salvation.
It must be remembered that every dogma is exclusive, and admits of no interpretation contrary to that which it has received from the beginning. To every dogma, therefore, may be added what Pius IX. added to the definition of the Immaculate Conception of the Ever Blessed Virgin Mary, namely: "Wherefore, if any persons - which God forbid - shall presume.to think in their hearts otherwise than we have defined, let them know that they are condemned by their own judgment, that they have suffered shipwreck in faith, and have fallen away from the unity of the Church."
"Let those, therefore," says Vincent of Lerins, "who have not learned theology well, learn it better; let them try to understand of each dogma as much as they are able, and let them believe what they are not able to understand; let them remember the words of St. Paul: ‘If any one shall teach you anything besides that which you have received, let him be anathema.’ (Ephes. i. 9.) Dediscant bene quod didicerant non bene; et ex toto Ecclesiae dogmate quod intellectu capi potest capiant, quod non potest credant. O Timothee, depositum custodi, devitans prophanas vocum novitates. Si quis vobis annuntiaverit..praeterquam quod accepistis, anathema sit. (Commonit.) "It is according to this Catholic and apostolic spirit that we have endeavored to explain our religion, and especially the great dogma "Out of the Catholic Church there is positively no salvation." But our explanation, it seems, is too Catholic for some individuals, because we have not admitted into it any modern opinions and latitudinarian principles. Believing, therefore, that "they would do a service to God" and to their fellowmen, especially to their separated brethren, they have, through the Buffalo Catholic Union and Times, made known that we have misrepresented Catholic belief concerning the dogma "Out of the Church there is no salvation."
The Right Reverend George Hay, Bishop of Edinburgh,, Scotland, who, when yet a Protestant, took the vow to do all he could to extirpate Popery, wrote a treatise entitled "An Inquiry whether Salvation can be had without true faith and out of the Communion of the Church of Christ." In this treatise, the pious and very learned Prelate of the Church proves most clearly that "out of the true Church no one can be saved," and adds "that it is only of late that that loose way of thinking and speaking about the necessity of true faith, and of being in communion with the Church of Christ, has appeared among the members of the Church, and that this is one of the strongest grounds of its condemnation. It is a novelty, it is a new doctrine; it was unheard of from the beginning; nay, it is directly opposed to the uniform doctrine of all the great lights of the Church in all former ages. It is, therefore; a matter of surprise that anybody should call this point in question; that indeed this can only be accounted for from the general spirit of dissipation and disregard for all religion, which so universally prevails now-a-days; for the first authors of the so-called reformation, and some of their most candid followers, seeing the strong proofs from Scripture for this point, and not finding the smallest foundation in the Sacred Writings to support the contrary, have solemnly acknowledged it, however much it made against themselves; for the Protestant Church of Scotland, in her Confession of Faith, agreed upon by the divines of Westminister, approved by the General Assembly in the year 1646, and ratified by Act of Parliament in 1649, in the chapter on the Church speaks thus, "The visible Church, which is also Catholic or universal under the gospel (not confined to one nation, as before, under the law), consists of all those throughout the world that profess the true religion, and of their children, and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation." (Confession of Faith chap. xxv.)
"But their predecessors in the preceding century, when the Presbyterian religion first began in Scotland, speak no less clearly on the same subject; for in their Confession of Faith, authorized by Parliament in the year 1560, ‘ as a doctrine grounded upon the infallible word of God,’ they speak thus, Article xvi.: ‘As we believe in one God, Father, Son, and Holy Ghost, so we do most constantly believe, that from the beginning there hath been, and now is, and to the end of the world shall be one Kirk - that is to say, one company and multitude of men, chosen by God, who rightly worship and embrace him by true faith in Jesus Christ;. . . which Kirk is Catholic - that is, universal; because it containeth the elect of all ages, etc.: out of which Kirk there is neither life nor eternal felicity: and therefore we utterly abhor the blasphemy of them that affirm that men who live according to equity and justice shall be saved, what religion so-ever they have professed.’ This confession of the original Kirk of Scotland was reprinted and published in Glasgow in the year 1771, from which this passage is taken. Calvin himself confesses the same truth, in these words, speaking of the visible Church: ‘Out of its bosom,’ says he, ‘no remission of sins, no salvation is to be hoped for, according to Isaiah, Joel, and Ezekiel; . . . so that it is always highly pernicious to depart from the Church;’ and this he affirms in his Institutions themselves, B. iv., c: 1, § 4.
We shall add one testimony more, which is particularly strong;.it is of Dr. Pearson, a Bishop of the Church of England, in his exposition of the Creed, edit. 1669, where he says, ‘The necessity of believing the Catholic Church appeared, first, in this, that Christ hath appointed it as the only way to eternal life. We read at the first, Acts ii. 47, "That the Lord added to the Church daily such as should be saved:" and what was then daily done hath been done since continually. Christ never appointed two ways to heaven; nor did he build a Church to save some, and make another institution for other men's salvation (Acts iv. 10): "There is no other name under heaven given among men, whereby we must be saved, but the name of Jesus;" and that name is not otherwise given under heaven than in the Church. As none were saved from the deluge but such as were within the ark of Noe, framed for their reception by the command of God; as none of the first-born of Egypt lived but such as were within those habitations whose door-posts were sprinkled with blood, by the appointment of God, for their preservation; as none of the inhabitants of Jericho could escape the fire or sword, but such as were within the house of Rahab, for whose protection a covenant was made; - so NONE shall ever escape the eternal wrath of God who belong not to the Church of God.’ Behold how far the force of truth prevailed among the most eminent members of the Reformation before latitudinarian principles had crept in among them!
"It is true, indeed, that, though the founders of these Churches, convinced by the repeated and evident testimonies of the Word of God, professed this truth, and inserted it in the public standards of their religion, yet their posterity now disclaim it, and accuse the Catholic Church of being uncharitable for holding it; but this only shows their inconsistency, and proves that they are devoid of all certainty in what they believe; for if it was a divine truth, when these religions were founded, that out of the true Church, and without the Catholic faith, there is no salvation, it must be so still; and if their first founders were mistaken on this point, what security can their followers now have for any other thing they taught? But the Catholic Church, always consistent and uniform in her doctrine, always preserving the words once put in her mouth by her Divine Master, at all times and in all ages has believed and taught the same doctrine as a truth revealed by God, that ‘out of the true Church of Christ, and without his true faith, there is there is no possibility of salvation;’ and the most authentic public testimony of her enemies proves that this is the doctrine of Jesus, and of his holy Gospel, whatever private persons, from selfish and interested motives, may say to the contrary.
‘What a reproach must this be before the judgment-seat of God to those members of the Church of Christ who call in question or seek to invalidate this great and fundamental truth, the very fence and barrier of the true religion; which is so repeatedly declared by God in his Holy Scriptures, professed by the Church of Christ in all ages, attested in the strongest terms by the most eminent lights of Christianity, and candidly acknowledged by the most celebrated writers and divines of the Reformation! Will not every attempt to weaken the importance of this divine truth be considered by the great God as betraying his cause and the interests of his holy faith? and will those who do so be able to plead even their favorite invincible ignorance in their own defence before him?’ (From Sincere Christian, American Edition.)
But let us hear a greater Authority speaking, on this all-important subject.
In his Encyclical Letters, dated Dec. 8, 1849; Dec.. 8, 1864; and Aug. 10, 1863, and in his Allocution on Dec. 9, 1854: Pope Pius IX. says: -
"It is not without sorrow that we have learned another not less pernicious error, which has been spread in several parts of Catholic countries, and has been imbibed by many Catholics, who are of opinion that all those who are not at all members of the true Church of Christ, can be saved: Hence they often discuss the question concerning the future fate and condition of those who die without having professed the Catholic faith, and give the most frivolous reasons in support of their wicked opinion . . . . .
"It is indeed of faith that no one can be saved outside of the Apostolic, Roman Church; that this Church is the one ark of salvation; that he who has not entered it, will perish in the deluge...."We must mention and condemn again that most pernicious error, which has been imbibed by certain Catholics, who are of the opinion that those people who live in error and have not the true faith, and are separated from Catholic unity, may obtain life everlasting. Now this opinion is most contrary to Catholic faith, as is evident from the plain words of our Lord, (Matt. xviii. 17 ; Mark xvi. 16; Luke x. 16; John iii. 18) as also from the words of St. Paul, (II. Tim. Iii. 11) and of St. Peter (II. Peter. ii. 1). To entertain opinions contrary to this Catholic faith is to be an impious wretch.
"We therefore again reprobate, proscribe, and condemn all and every one of these perverse opinions and doctrines, and it is our absolute will and command that all sons of the Catholic Church shall hold them as reprobated, proscribed, and condemned. It belongs to our Apostolic office to rouse your Episcopal zeal and watchfulness to do all in your power to banish from the minds of the people such impious and pernicious opinions, which lead to indifference of religion, which we behold spreading more and more, to the ruin of souls. Oppose all your energy and zeal to these errors and employ zealous priests to impugn and annihilate them, and to impress very deeply upon the minds and hearts of the faithful the great dogma of our most holy religion, that salvation can be had only in the Catholic faith. Often exhort the clergy and the faithful to give thanks to God for the great gift of the Catholic faith."
Now is it not something very shocking to see such condemned errors and perverse opinions proclaimed as Catholic doctrine in a Catholic newspaper, and in books written and recently published by Catholics?
We have, therefore, deemed it our duty to make a strong, vigorous, and uncompromising presentation of the great and fundamental truth, the very fence and barrier of the true religion, "OUT OF THE CHURCH THERE IS POSITIVELY NO SALVATION," against those soft, weak, timid, liberalizing Catholics who labor to explain away all the points of Catholic faith offensive to non-Catholics, and to make it appear that there is no question of life and death, of heaven and hell, involved in the differences between us and Protestants.
Not to free your neighbor from religious errors, says Pope Leo, when it is in your power to do so, is to show to be in error yourself, and "therefore," says Pope Gregory, "he whose duty it is to correct his neighbor when he is in fault, and yet omits to make the correction, makes himself guilty of the faults of his neighbor."
"Indeed," says Pope Innocent III. of those whose duty it is to keep the deposit of faith pure and undefiled, "not to oppose erroneous doctrine is to approve of it, and not to defend at all true doctrine is to suppress it."
Rev Muller: Pius IX and Bp Hay on EENS and Liberal Catholics
In an Allocution held by Pius IX. on Dec. 9, 1854, His Holiness says: “It is not without sorrow that we have learned another, not less pernicious error, which has been spread in several parts of Catholic countries, and has been imbibed by many Catholics, who are of opinion that those who are not at all members of the true Church of Christ can be saved. Hence they often discuss the question concerning the future fate and condition of those who die without having professed the Catholic faith, and give the most frivolous reasons in support of their wicked opinion . . . . .
"It is indeed of faith that no one can be saved outside the Apostolic Roman Church; that this Church is the one ark of salvation; that he who has not entered it, will perish in the deluge."
In his Encyclical Letter, dated Aug. 10, 1863, Pope Pius IX. says: "I must mention and condemn again that most pernicious error in which certain Catholics are living, who are of opinion that those people who live in error and have not the true faith, and are separated from Catholic unity, may obtain life everlasting. Now this opinion is most contrary to Catholic faith, as is evident from the plain words of Christ: "If he will not hear the Church, let him be to thee as the heathen and the publican." Matt. xiii. 17; "He that believeth not, shall be condemned." Mark, xvi. 16; "He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me." Luke, x. 16; “He that doth not believe, is already judged." John, iii. 18; “It is of faith that, as there is but one God, so also there is but one faith, and one baptism. To go beyond this in our inquiries is to be impious." (Allocution, Dec. 9, 1854.)
On the 18th of June, 1871, Pope Pius IX., in replying to a French deputation headed by the Bishop of Nevers, spoke as follows: “My children, my words must express to you what I have in my heart. That which afflicts your country, and prevents it from meriting the blessings of God, is the mixture of principles I will speak out, and not hold my peace. That which I fear is not the Commune of Paris, those miserable men, those real demons of hell, roaming upon the face of the earth—no, not the Commune of Paris; that which I fear is liberal Catholicism . . . . I have said so more than forty times, and I repeat it to you now, through the love that I bear you. The real scourge of France is Liberal Catholicism, which endeavors to unite two principles, as repugnant to each other as fire and water. My children, I conjure you to abstain from those doctrines which are destroying you . . . . if this error be not stopped, it will lead to the ruin of religion and of France."
In a brief, dated July the 9th, 1871, to Mgr. Segur, the Holy Father says: “It is not only the infidel sects who are conspiring against the Church and Society that the Holy See has often reproved, but also those men who, granting that they act in good faith and with upright intentions, yet err in caressing liberal doctrines."
On July 28, 1873, his Holiness thus expressed himself: "The members of the Catholic Society of Quimper certainly run no risk of being turned away from their obedience to the Apostolic See by the writings and efforts of the declared enemies of the Church; but they may glide down the incline of those so-called liberal opinions which have been adopted by many Catholics, otherwise honest and pious, who, by the influence of their religious character, may easily exercise a powerful ascendancy over men, and lead them to very pernicious opinions. Tell, therefore, the members of the Catholic, Society that, on the numerous occasions on which we have censured those who hold liberal opinions, we did not mean those who hate the Church, whom it would have been useless to reprove, but those whom we have just described. Those men preserve and foster the hidden poison of liberal principles, which they sucked as the milk of their education, pretending that those principles are not infected with malice, and cannot interfere with religion; so they instil this poison into men's minds, and propagate the germs of those perturbations by which the world has for a long time been vexed."
Our faith, to be pleasing to God, must be sound; and according to the declaration of the Vatican Council, our faith is sound when we avoid not only open heresy, but also diligently shun, and in our hearts dissent from, those errors which approach it more or less closely, and religiously observe those constitutions and decrees whereby such evil opinions, either directly or indirectly, have been proscribed and prohibited by the Holy See. (Vatican Council, Canon iv.), as, for instance, "Opinions leaning to naturalism, or rationalism, whose sum and purpose is to uproot Christian institutions, and establish in society the rule of man, placing God out of consideration. An entire profession of Catholicity is by no means consistent with these opinions. Likewise, it is not lawful to follow one rule in private life, another in public life, namely, so that the authority of the Church may be observed in private life, and disregarded in public life. That would be to unite virtue and vice, and make man conflict with himself, when, on the contrary, he ought to be consistent with himself, and in nothing, no sort of life, depart from Christianity." (Leo XIII, Encycl. 1, Nov. 1885.)
In other words, it is not lawful to be a liberal Catholic, and it is far worse to be a liberal minded priest. It is the duty of all philosophers (far more so of all priests) who desire to remain, sons of the Church, and of all philosophy, to assert nothing contrary to the teachings of the Church, and to retract all such things when the Church shall so admonish. The opinion which teaches the contrary, we pronounce and declare altogether erroneous and in the highest degree injurious to the faith of the Church, and her authority." (Litterae Pii IX. "Gravissimas inter,” ad Archiep. Monac. et Freising. Dec. 1862.)
A priest, therefore, who defends Liberalism, is in opposition to the teachings of the Church, and cannot remain a son of the Church.
A Liberal Catholic, then, is no true Catholic. The word Catholic is no vain and empty word. To be a true Catholic means to hold most firmly all those truths which Christ and his Apostles have taught, which the Catholic Church has always proclaimed, which the Saints have professed, which the Popes and Councils have defined, and which the Fathers and Doctors of the Church have defended. He who denies but one of those truths, or hesitates to receive one of them, is not a Catholic. He claims to exercise the right of private judgement in regard to the doctrine of Christ, and therefore he is a heretic.
The true Catholic knows and believes that there can be no compromise between God and the devil, between truth and error, between orthodox faith and heresy, between divine and human faith, between true and false Christianity, between Catholics and Protestants. St. Paul, the Apostle, spoke freely and told the truth plainly from out of his prison walls; it was because he was no compromiser. St. Peter spoke freely, plainly, and forcibly before the ancients, saying that it is better to obey God than men; it was because he was no compromiser. The Apostle St. Andrew proclaimed the plain truth from the wood of the cross; it was because he was no compromiser. St. Stephen, the first martyr, was no compromiser. When accused of being a follower of Jesus of Nazareth, he, in his turn, accused his enemies of being the murderers of Christ. All the holy martyrs of the Church were no compromisers. Being charged by the heathens with the folly of worshipping and following a crucified God, they, in their turn, charged the heathens with the impiety of worshipping creatures and following the devil.
Why was our Holy Father, Pope Pius IX., and why is still our Holy father, Leo XIII., a prisoner? It is because neither the one nor the other could be a compromiser. Why were in Germany so many bishops and priests exiled or in prison? It is because they were no compromisers. Why was the Catholic Church persecuted in Germany and other parts of the world? It is because God, by means of persecution, purifies his Church, from liberal or compromising Catholics. And as there are so many liberal Catholics in this country, persecution must come to separate them from the Church. Those compromising Catholics, said a well-known convert in Detroit, Mich., have kept me out of the Church for twenty years, until at last I met a good, conscientious, and learned priest, who taught me plainly that, if I wished to save my soul, I must become a member of Christ's Body—the Catholic Church—in order to become united to her head—Jesus Christ—from whom sanctifying grace will then flow upon your soul and prepare it for life everlasting.
“Undoubtedly," says Bishop Hay, "it is praiseworthy to show all indulgence and condescension to those who are without, and to behave towards them with all lenity and mildness.
"But to betray the truth with any such view must be a grievous crime, and highly prejudicial to both parties. Experience, in fact, shows that the loose way of thinking and speaking, which some members of the true Church have of late adopted, is productive of the worst consequences, both to themselves and to those whom they desire to favor.
"(1.) Those who are separated from the Church of Christ well know that she constantly professes, as an article of her creed, that, without the true faith, and out of her communion, there is no salvation. When, therefore, they see the members of that Church talking doubtfully on this point, seeming to question the truth of the doctrine, and even alleging pretexts and excuses to explain it away, what can they think? What effect must this have upon their minds? Must it not tend to extinguish any desire of enquiring after the truth which God may have given them, and to shut their hearts against any such good thought? Self-love never fails eagerly to lay hold of everything that favors its wishes; and if once they find this truth called in question, even by those who profess to believe it, they will consider it as a mere school dispute, and think no more about the matter.
"(2.) This way of thinking and speaking naturally tends to extinguish all zeal for the salvation of souls in the hearts of those who adopt it; for whilst they persuade themselves that there is a possibility of salvation for those who die in a false faith, and out of the Church of Christ, self love will easily incline them not to give themselves any trouble about their conversion; nay, it has sometimes even gone so far as to make some think it more advisable not to endeavor to undeceive them, lest it should change their present excusable ignorance, as they call it, into a culpable obstinacy; not reflecting that, by their pious and zealous endeavors, they may be brought to the knowledge of the truth and save their souls, whereas, through their uncharitable neglect, they may be deprived of so great a happiness. Woe to the world, indeed, if the first preachers of Christianity had been of such unchristian sentiments!
“(3.) It is no less prejudicial to the members of the Church themselves to embrace such ways of thinking: for it cannot fail to cool their zeal and esteem for religion, to make them more careless of preserving their faith, ready for worldly motives to expose it to danger, and in time of temptation to forsake it entirely. In fact, if a man be thoroughly persuaded of the truth of his holy religion, and of the necessity of being a member of the Church of Christ, how is it possible he should ever expose himself to any occasion of losing so great a treasure, or for any worldly fear or favor to abandon it? Since experience shows, then, that many, for some trifling worldly advantage, do expose themselves to such danger, by going to places where they cannot practise their religion, but find every inducement to leave it, or, by engaging in employments inconsistent with their duty, expose their children to the same dangerous occasions, this can arise only from a. want of a just idea of the importance of their religion; and, upon a strict examination, it is always found that some degree or other of the above latitudinarian sentiments is the radical cause.
"(4.) Besides, if a person once begin to hesitate about the importance of his religion, what esteem or regard can he have for the laws, rules, or practices of it! Self-love, always attentive to its own satisfaction, will soon tell him that, if it be not absolutely necessary to be of that religion, much less necessary must it be to submit to all its regulations; hence liberties are taken in practice, the commands of the Church are despised, the exercises of devotion are neglected, and a shadow of religion introduced under the show of liberal sentiments, to the destruction of all solid virtue and piety."
"It is indeed of faith that no one can be saved outside the Apostolic Roman Church; that this Church is the one ark of salvation; that he who has not entered it, will perish in the deluge."
In his Encyclical Letter, dated Aug. 10, 1863, Pope Pius IX. says: "I must mention and condemn again that most pernicious error in which certain Catholics are living, who are of opinion that those people who live in error and have not the true faith, and are separated from Catholic unity, may obtain life everlasting. Now this opinion is most contrary to Catholic faith, as is evident from the plain words of Christ: "If he will not hear the Church, let him be to thee as the heathen and the publican." Matt. xiii. 17; "He that believeth not, shall be condemned." Mark, xvi. 16; "He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me." Luke, x. 16; “He that doth not believe, is already judged." John, iii. 18; “It is of faith that, as there is but one God, so also there is but one faith, and one baptism. To go beyond this in our inquiries is to be impious." (Allocution, Dec. 9, 1854.)
On the 18th of June, 1871, Pope Pius IX., in replying to a French deputation headed by the Bishop of Nevers, spoke as follows: “My children, my words must express to you what I have in my heart. That which afflicts your country, and prevents it from meriting the blessings of God, is the mixture of principles I will speak out, and not hold my peace. That which I fear is not the Commune of Paris, those miserable men, those real demons of hell, roaming upon the face of the earth—no, not the Commune of Paris; that which I fear is liberal Catholicism . . . . I have said so more than forty times, and I repeat it to you now, through the love that I bear you. The real scourge of France is Liberal Catholicism, which endeavors to unite two principles, as repugnant to each other as fire and water. My children, I conjure you to abstain from those doctrines which are destroying you . . . . if this error be not stopped, it will lead to the ruin of religion and of France."
In a brief, dated July the 9th, 1871, to Mgr. Segur, the Holy Father says: “It is not only the infidel sects who are conspiring against the Church and Society that the Holy See has often reproved, but also those men who, granting that they act in good faith and with upright intentions, yet err in caressing liberal doctrines."
On July 28, 1873, his Holiness thus expressed himself: "The members of the Catholic Society of Quimper certainly run no risk of being turned away from their obedience to the Apostolic See by the writings and efforts of the declared enemies of the Church; but they may glide down the incline of those so-called liberal opinions which have been adopted by many Catholics, otherwise honest and pious, who, by the influence of their religious character, may easily exercise a powerful ascendancy over men, and lead them to very pernicious opinions. Tell, therefore, the members of the Catholic, Society that, on the numerous occasions on which we have censured those who hold liberal opinions, we did not mean those who hate the Church, whom it would have been useless to reprove, but those whom we have just described. Those men preserve and foster the hidden poison of liberal principles, which they sucked as the milk of their education, pretending that those principles are not infected with malice, and cannot interfere with religion; so they instil this poison into men's minds, and propagate the germs of those perturbations by which the world has for a long time been vexed."
Our faith, to be pleasing to God, must be sound; and according to the declaration of the Vatican Council, our faith is sound when we avoid not only open heresy, but also diligently shun, and in our hearts dissent from, those errors which approach it more or less closely, and religiously observe those constitutions and decrees whereby such evil opinions, either directly or indirectly, have been proscribed and prohibited by the Holy See. (Vatican Council, Canon iv.), as, for instance, "Opinions leaning to naturalism, or rationalism, whose sum and purpose is to uproot Christian institutions, and establish in society the rule of man, placing God out of consideration. An entire profession of Catholicity is by no means consistent with these opinions. Likewise, it is not lawful to follow one rule in private life, another in public life, namely, so that the authority of the Church may be observed in private life, and disregarded in public life. That would be to unite virtue and vice, and make man conflict with himself, when, on the contrary, he ought to be consistent with himself, and in nothing, no sort of life, depart from Christianity." (Leo XIII, Encycl. 1, Nov. 1885.)
In other words, it is not lawful to be a liberal Catholic, and it is far worse to be a liberal minded priest. It is the duty of all philosophers (far more so of all priests) who desire to remain, sons of the Church, and of all philosophy, to assert nothing contrary to the teachings of the Church, and to retract all such things when the Church shall so admonish. The opinion which teaches the contrary, we pronounce and declare altogether erroneous and in the highest degree injurious to the faith of the Church, and her authority." (Litterae Pii IX. "Gravissimas inter,” ad Archiep. Monac. et Freising. Dec. 1862.)
A priest, therefore, who defends Liberalism, is in opposition to the teachings of the Church, and cannot remain a son of the Church.
A Liberal Catholic, then, is no true Catholic. The word Catholic is no vain and empty word. To be a true Catholic means to hold most firmly all those truths which Christ and his Apostles have taught, which the Catholic Church has always proclaimed, which the Saints have professed, which the Popes and Councils have defined, and which the Fathers and Doctors of the Church have defended. He who denies but one of those truths, or hesitates to receive one of them, is not a Catholic. He claims to exercise the right of private judgement in regard to the doctrine of Christ, and therefore he is a heretic.
The true Catholic knows and believes that there can be no compromise between God and the devil, between truth and error, between orthodox faith and heresy, between divine and human faith, between true and false Christianity, between Catholics and Protestants. St. Paul, the Apostle, spoke freely and told the truth plainly from out of his prison walls; it was because he was no compromiser. St. Peter spoke freely, plainly, and forcibly before the ancients, saying that it is better to obey God than men; it was because he was no compromiser. The Apostle St. Andrew proclaimed the plain truth from the wood of the cross; it was because he was no compromiser. St. Stephen, the first martyr, was no compromiser. When accused of being a follower of Jesus of Nazareth, he, in his turn, accused his enemies of being the murderers of Christ. All the holy martyrs of the Church were no compromisers. Being charged by the heathens with the folly of worshipping and following a crucified God, they, in their turn, charged the heathens with the impiety of worshipping creatures and following the devil.
Why was our Holy Father, Pope Pius IX., and why is still our Holy father, Leo XIII., a prisoner? It is because neither the one nor the other could be a compromiser. Why were in Germany so many bishops and priests exiled or in prison? It is because they were no compromisers. Why was the Catholic Church persecuted in Germany and other parts of the world? It is because God, by means of persecution, purifies his Church, from liberal or compromising Catholics. And as there are so many liberal Catholics in this country, persecution must come to separate them from the Church. Those compromising Catholics, said a well-known convert in Detroit, Mich., have kept me out of the Church for twenty years, until at last I met a good, conscientious, and learned priest, who taught me plainly that, if I wished to save my soul, I must become a member of Christ's Body—the Catholic Church—in order to become united to her head—Jesus Christ—from whom sanctifying grace will then flow upon your soul and prepare it for life everlasting.
“Undoubtedly," says Bishop Hay, "it is praiseworthy to show all indulgence and condescension to those who are without, and to behave towards them with all lenity and mildness.
"But to betray the truth with any such view must be a grievous crime, and highly prejudicial to both parties. Experience, in fact, shows that the loose way of thinking and speaking, which some members of the true Church have of late adopted, is productive of the worst consequences, both to themselves and to those whom they desire to favor.
"(1.) Those who are separated from the Church of Christ well know that she constantly professes, as an article of her creed, that, without the true faith, and out of her communion, there is no salvation. When, therefore, they see the members of that Church talking doubtfully on this point, seeming to question the truth of the doctrine, and even alleging pretexts and excuses to explain it away, what can they think? What effect must this have upon their minds? Must it not tend to extinguish any desire of enquiring after the truth which God may have given them, and to shut their hearts against any such good thought? Self-love never fails eagerly to lay hold of everything that favors its wishes; and if once they find this truth called in question, even by those who profess to believe it, they will consider it as a mere school dispute, and think no more about the matter.
"(2.) This way of thinking and speaking naturally tends to extinguish all zeal for the salvation of souls in the hearts of those who adopt it; for whilst they persuade themselves that there is a possibility of salvation for those who die in a false faith, and out of the Church of Christ, self love will easily incline them not to give themselves any trouble about their conversion; nay, it has sometimes even gone so far as to make some think it more advisable not to endeavor to undeceive them, lest it should change their present excusable ignorance, as they call it, into a culpable obstinacy; not reflecting that, by their pious and zealous endeavors, they may be brought to the knowledge of the truth and save their souls, whereas, through their uncharitable neglect, they may be deprived of so great a happiness. Woe to the world, indeed, if the first preachers of Christianity had been of such unchristian sentiments!
“(3.) It is no less prejudicial to the members of the Church themselves to embrace such ways of thinking: for it cannot fail to cool their zeal and esteem for religion, to make them more careless of preserving their faith, ready for worldly motives to expose it to danger, and in time of temptation to forsake it entirely. In fact, if a man be thoroughly persuaded of the truth of his holy religion, and of the necessity of being a member of the Church of Christ, how is it possible he should ever expose himself to any occasion of losing so great a treasure, or for any worldly fear or favor to abandon it? Since experience shows, then, that many, for some trifling worldly advantage, do expose themselves to such danger, by going to places where they cannot practise their religion, but find every inducement to leave it, or, by engaging in employments inconsistent with their duty, expose their children to the same dangerous occasions, this can arise only from a. want of a just idea of the importance of their religion; and, upon a strict examination, it is always found that some degree or other of the above latitudinarian sentiments is the radical cause.
"(4.) Besides, if a person once begin to hesitate about the importance of his religion, what esteem or regard can he have for the laws, rules, or practices of it! Self-love, always attentive to its own satisfaction, will soon tell him that, if it be not absolutely necessary to be of that religion, much less necessary must it be to submit to all its regulations; hence liberties are taken in practice, the commands of the Church are despised, the exercises of devotion are neglected, and a shadow of religion introduced under the show of liberal sentiments, to the destruction of all solid virtue and piety."
Rev Muller: To Believe As the Fathers Believed
Let us mark well: To assert that acts of divine faith, hope, and charity are possible out of the Catholic Church is a direct denial of the article of faith: There is positively no salvation out of the Catholic Church; for, on account of these acts, God unites himself with the soul in time and eternity. If these acts, then, were possible out of the Catholic Church, there would be salvation out of the Catholic Church, to say which is a direct denial of the above article of faith, and therefore the assertion is heretical.
"A theologian," says St. Augustine, “who is humble, will never teach anything as true Catholic doctrine, unless he is perfectly sure of the truth which he asserts. If he is corrected in anything in which he erred, he thanks for the correction, because his only desire is to know the truth." (Epist. ad S. Hier. 73 n. 1.)
He hates novelties—Animus ab omni novitate alienus et antiquitatis amans. What he tries to assert and to defend is the pure doctrine of faith contained in Holy Scripture and Tradition. True Catholic doctrine, says Tertullian, is easily distinguished from false doctrine by the following rule: "Manifestetur id esse dominicum et verum, quod sit prius traditum; id autem extraneum et falsum, quod sit posterius immissum." (Lib. de Praescrip. cap. 31. Ed. Rig. 1675, p. 213.) A doctrine which has been taught and believed from the beginning is true Catholic doctrine; but any other doctrine is false.
Hence St. Paul admonishes St. Timothy, "O Timothy, keep that which is committed to thy trust, avoid the profane novelties of words and oppositions of knowledge falsely so called." (Chapt. vi. 20.)
"Vocum, id est, dogmatum, rerum, sententiarum novitates, quae sunt vetustati et antiquitati contrariae, quae si recipiantur, necesse est ut fides beatorum Patrum, aut tota, aut certe magna ex parte violetur. (Vincentius Lirinensis, Commonit., cap. 24.)
What has been believed by all the faithful at all times and everywhere, is truly Catholic doctrine. Any doctrines that are either wholly or at least very much opposed to the faith of the holy Fathers of the Church, are novel teachings, which are to be avoided. The article of faith reads not, "Out of the soul of the Church there is no salvation;" it reads, "Out of the Church (consisting of Body and Soul) there is positively no salvation for any one."
Hence rest assured that, as no one will let you have a precious article for counterfeit money, neither will Almighty God let you have heaven for serving him in a counterfeit religion by which he is greatly insulted and which he has most strictly forbidden, and which St. Paul and the Church have most solemnly accursed.
Such is, and such has always been the faith of the Church. It would be endless to collect all the testimonies of the Fathers of the Church on this subject. Let a few suffice, as a sample of the whole. St. Ignatius, bishop of Antioch, and disciple of the Apostles, in his Epistle to the Philadelphians, says: "Those who make a separation shall not inherit the kingdom of God." St. Irenaeus, bishop of Lyons, and martyr in the second age, says: "The Church is the gate of life, but all the others are thieves and robbers, and therefore to be avoided." (De Haer., lib. i. c. 3.)
St. Cyprian, bishop of Carthage, and martyr about the middle of the third age, says, "The house of God is but one, and no one can have salvation but in the Church." (Epist. 62, alias 4.) And in his book on the unity of the Church, he says: "He cannot have God for his father who has not the Church for his mother. If any one could escape who was out of the ark of Noe, then he who is out of the Church may also escape." So much for these most primitive fathers.
In the fourth century, St. Chrysostom speaks thus: "We know that salvation belongs to the Church ALONE, and that no one can partake of Christ, nor be saved, out of the Catholic Church and the Catholic faith." (Hom. i. in Pasch.)
St. Augustine, in the same age, says: "The Catholic Church alone is the body of Christ; the Holy Ghost gives life to no one who is out of this body." (Epist. 185, § 50, Edit. Bened.) And in another place, "Salvation no one can have but in the Catholic Church. Out of the Catholic Church he may have anything but salvation. He may have honor, he may have baptism, he may have the Gospel, he may both believe and preach in the name of the Father, and of the Son, and of the Holy Ghost; but he can find salvation nowhere but in the Catholic Church." (Serm. ad. Caesariens. de Emerit.) Again, "In the Catholic Church," says he, "there are both good and bad. But those that are separated from her, as long as their opinions are opposite to hers, cannot be good. For though the conversation of some of them appears commendable, yet their very separation from the Church makes them bad, according to that of our Saviour (Luke, xi. 23), `He that is not with me is against is against me; and he that gathers not with me scattereth.'" —(Epist. 209, ad Feliciam.)
"Let a heretic," says St. Augustine, "confess Christ before men and shed his blood for his confession, it avails nothing to his salvation; for, thought he confessed Christ, he was put to death out of the Church." This is very true; any one who is put to death out of the Church could not have divine charity, for St. Paul says: "If I should deliver my body to be burned, and have not charity, it profiteth me nothing." (I Cor. xiii. 3.)
"Out of the Church there is no salvation;" Who can deny it? And therefore, whatever truths of the Church are held, out of the Church they avail nothing unto salvation. Those who are separated from the unity of the Church are not with Christ, but are against him, and he that gathereth not with him, scattereth. (Matt. xii. 30.) (Contra Donatistas.)
Lactantius, another great light of the fourth age, says: "It is the Catholic Church only which retains the true worship. This Church is the fountain of truth, it is the house of faith, it is the temple of God. If any one either comes not into this Church, or departs from it, his eternal salvation is desperate. No one must flatter himself obstinately, for his soul and salvation are at stake. "—(Divin. Instit., lib. iv., c. 30.)
St. Fulgentius, in the sixth century, speaks thus: "Hold most firmly, and without the least doubt, that neither any heretic or schismatic whosoever, who is baptized out of the Catholic Church, can partake at all of eternal life if, before the end of this life, he be not restored to the Catholic Church and incorporated therein." (Lib. de Fid., c. 37.) According to the first Canon of the Fourth Council of Carthage, the last of the articles which a Bishop-Elect is to be asked before his ordination is: "i>Credatne quod extra Ecclesiam nullus salvetur." Whether he believes that no one can be saved out of the Church.
We repeat the words of St. Alphonsus:—
"How grateful, then," he says "ought we to be to God for the gift of the true faith. How great is not the number of infidels, heretics, and schismatics. The world is full of them, and, if they die out of the Church, they will all be condemned, except infants who die after baptism." (Catech. first command., No. 10 and 19.) Because, as St. Augustine says, where there is no divine faith, there can be no divine charity, and where there is no divine charity, there can be no justifying or sanctifying grace, and to die without being in sanctifying grace is to be lost forever. (Lib. I. Serm. Dom. in monte, cap. v.)
All the Fathers of the Church have never hesitated to pronounce all those forever lost who die out of the Roman Catholic Church. “He who has not the Church for his mother," says St. Cyprian, “cannot have God for his Father;" and with him the Fathers in general say that, “as all who were not in the ark of Noe perished in the waters of the Deluge, so shall all perish who are out of the true Church." St. Augustine and the other bishops of Africa, at the Council of Zirta, A. D. 410, say: “Who-soever is separated from the Catholic Church, however commendable in his own opinion his life may be, he shall, for the very reason that he is separated from the union of Christ, not see life, but the wrath of God abideth on him.” Therefore, says St. Augustine, “a Christian ought to fear nothing so much as to be separated from the body of Christ (the Church). For, if he be separated from the body of Christ, he is not a member of Christ; if not a member of Christ, he is not quickened by his Spirit." (Tract. xxvii. in Joan., n. 6, Col. 1992, tom. iii.)
“To an enlightened Catholic," says Brownson, "there is something very shocking in the supposition that the article of faith, ‘out of the Church positively no one can be saved,’ should be only generally true, and therefore not an article of faith. All Catholic dogmas, if Catholic, are not only generally, but universally true, and admit no exception or restriction whatever. If men could come to Christ and be saved without the Church, or union with Christ in the Church, she would not be Catholic, and it would be false to call her the ‘One, Holy, Catholic Church,' as in the Creed."
“The Church is called Catholic," says the Catechism of the Council of Trent, “because all who desire eternal salvation must embrace and cling to her, like those who entered the ark, to escape perishing in the flood.”
Hence any one who explains away the dogma of exclusive salvation, denies, in principle, the Catholicity of the Church and the faith she holds and teaches.
Of every dogma of the Church is true what Pope Pius IX. has declared of the dogma of the Immaculate Conception of the Blessed Virgin Mary, namely: "wherefore, if any persons—which God forbid—shall presume to think in their hearts otherwise than we have defined, let them know that they are condemned by their own judgment, that they have suffered shipwreck in faith, and have fallen away from the unity of the Church." And in the definition of the dogma of the Infallibility of the Roman Pontiff it is said: “But if any one—which God may avert!—presume to contradict this our definition, let him be anathema."
We must believe the truths of faith, not on account of human reasons, which are given in support and corroboration of any article of faith, but on account of the divine authority, which has revealed the articles of faith and proposes them for our belief by the Church. Any one who believes these articles only on account of human reasons, says St. Gregory, has no merit of his faith. (Homil. 26 in Evang.) The truths of the Gospel have been revealed by God, not to be understood, but to be believed. So, when we know that our Lord Jesus Christ has taught something and proposes it for our belief by his Church, we have to believe it most firmly and without the least doubt.
"A theologian," says St. Augustine, “who is humble, will never teach anything as true Catholic doctrine, unless he is perfectly sure of the truth which he asserts. If he is corrected in anything in which he erred, he thanks for the correction, because his only desire is to know the truth." (Epist. ad S. Hier. 73 n. 1.)
He hates novelties—Animus ab omni novitate alienus et antiquitatis amans. What he tries to assert and to defend is the pure doctrine of faith contained in Holy Scripture and Tradition. True Catholic doctrine, says Tertullian, is easily distinguished from false doctrine by the following rule: "Manifestetur id esse dominicum et verum, quod sit prius traditum; id autem extraneum et falsum, quod sit posterius immissum." (Lib. de Praescrip. cap. 31. Ed. Rig. 1675, p. 213.) A doctrine which has been taught and believed from the beginning is true Catholic doctrine; but any other doctrine is false.
Hence St. Paul admonishes St. Timothy, "O Timothy, keep that which is committed to thy trust, avoid the profane novelties of words and oppositions of knowledge falsely so called." (Chapt. vi. 20.)
"Vocum, id est, dogmatum, rerum, sententiarum novitates, quae sunt vetustati et antiquitati contrariae, quae si recipiantur, necesse est ut fides beatorum Patrum, aut tota, aut certe magna ex parte violetur. (Vincentius Lirinensis, Commonit., cap. 24.)
What has been believed by all the faithful at all times and everywhere, is truly Catholic doctrine. Any doctrines that are either wholly or at least very much opposed to the faith of the holy Fathers of the Church, are novel teachings, which are to be avoided. The article of faith reads not, "Out of the soul of the Church there is no salvation;" it reads, "Out of the Church (consisting of Body and Soul) there is positively no salvation for any one."
Hence rest assured that, as no one will let you have a precious article for counterfeit money, neither will Almighty God let you have heaven for serving him in a counterfeit religion by which he is greatly insulted and which he has most strictly forbidden, and which St. Paul and the Church have most solemnly accursed.
Such is, and such has always been the faith of the Church. It would be endless to collect all the testimonies of the Fathers of the Church on this subject. Let a few suffice, as a sample of the whole. St. Ignatius, bishop of Antioch, and disciple of the Apostles, in his Epistle to the Philadelphians, says: "Those who make a separation shall not inherit the kingdom of God." St. Irenaeus, bishop of Lyons, and martyr in the second age, says: "The Church is the gate of life, but all the others are thieves and robbers, and therefore to be avoided." (De Haer., lib. i. c. 3.)
St. Cyprian, bishop of Carthage, and martyr about the middle of the third age, says, "The house of God is but one, and no one can have salvation but in the Church." (Epist. 62, alias 4.) And in his book on the unity of the Church, he says: "He cannot have God for his father who has not the Church for his mother. If any one could escape who was out of the ark of Noe, then he who is out of the Church may also escape." So much for these most primitive fathers.
In the fourth century, St. Chrysostom speaks thus: "We know that salvation belongs to the Church ALONE, and that no one can partake of Christ, nor be saved, out of the Catholic Church and the Catholic faith." (Hom. i. in Pasch.)
St. Augustine, in the same age, says: "The Catholic Church alone is the body of Christ; the Holy Ghost gives life to no one who is out of this body." (Epist. 185, § 50, Edit. Bened.) And in another place, "Salvation no one can have but in the Catholic Church. Out of the Catholic Church he may have anything but salvation. He may have honor, he may have baptism, he may have the Gospel, he may both believe and preach in the name of the Father, and of the Son, and of the Holy Ghost; but he can find salvation nowhere but in the Catholic Church." (Serm. ad. Caesariens. de Emerit.) Again, "In the Catholic Church," says he, "there are both good and bad. But those that are separated from her, as long as their opinions are opposite to hers, cannot be good. For though the conversation of some of them appears commendable, yet their very separation from the Church makes them bad, according to that of our Saviour (Luke, xi. 23), `He that is not with me is against is against me; and he that gathers not with me scattereth.'" —(Epist. 209, ad Feliciam.)
"Let a heretic," says St. Augustine, "confess Christ before men and shed his blood for his confession, it avails nothing to his salvation; for, thought he confessed Christ, he was put to death out of the Church." This is very true; any one who is put to death out of the Church could not have divine charity, for St. Paul says: "If I should deliver my body to be burned, and have not charity, it profiteth me nothing." (I Cor. xiii. 3.)
"Out of the Church there is no salvation;" Who can deny it? And therefore, whatever truths of the Church are held, out of the Church they avail nothing unto salvation. Those who are separated from the unity of the Church are not with Christ, but are against him, and he that gathereth not with him, scattereth. (Matt. xii. 30.) (Contra Donatistas.)
Lactantius, another great light of the fourth age, says: "It is the Catholic Church only which retains the true worship. This Church is the fountain of truth, it is the house of faith, it is the temple of God. If any one either comes not into this Church, or departs from it, his eternal salvation is desperate. No one must flatter himself obstinately, for his soul and salvation are at stake. "—(Divin. Instit., lib. iv., c. 30.)
St. Fulgentius, in the sixth century, speaks thus: "Hold most firmly, and without the least doubt, that neither any heretic or schismatic whosoever, who is baptized out of the Catholic Church, can partake at all of eternal life if, before the end of this life, he be not restored to the Catholic Church and incorporated therein." (Lib. de Fid., c. 37.) According to the first Canon of the Fourth Council of Carthage, the last of the articles which a Bishop-Elect is to be asked before his ordination is: "i>Credatne quod extra Ecclesiam nullus salvetur." Whether he believes that no one can be saved out of the Church.
We repeat the words of St. Alphonsus:—
"How grateful, then," he says "ought we to be to God for the gift of the true faith. How great is not the number of infidels, heretics, and schismatics. The world is full of them, and, if they die out of the Church, they will all be condemned, except infants who die after baptism." (Catech. first command., No. 10 and 19.) Because, as St. Augustine says, where there is no divine faith, there can be no divine charity, and where there is no divine charity, there can be no justifying or sanctifying grace, and to die without being in sanctifying grace is to be lost forever. (Lib. I. Serm. Dom. in monte, cap. v.)
All the Fathers of the Church have never hesitated to pronounce all those forever lost who die out of the Roman Catholic Church. “He who has not the Church for his mother," says St. Cyprian, “cannot have God for his Father;" and with him the Fathers in general say that, “as all who were not in the ark of Noe perished in the waters of the Deluge, so shall all perish who are out of the true Church." St. Augustine and the other bishops of Africa, at the Council of Zirta, A. D. 410, say: “Who-soever is separated from the Catholic Church, however commendable in his own opinion his life may be, he shall, for the very reason that he is separated from the union of Christ, not see life, but the wrath of God abideth on him.” Therefore, says St. Augustine, “a Christian ought to fear nothing so much as to be separated from the body of Christ (the Church). For, if he be separated from the body of Christ, he is not a member of Christ; if not a member of Christ, he is not quickened by his Spirit." (Tract. xxvii. in Joan., n. 6, Col. 1992, tom. iii.)
“To an enlightened Catholic," says Brownson, "there is something very shocking in the supposition that the article of faith, ‘out of the Church positively no one can be saved,’ should be only generally true, and therefore not an article of faith. All Catholic dogmas, if Catholic, are not only generally, but universally true, and admit no exception or restriction whatever. If men could come to Christ and be saved without the Church, or union with Christ in the Church, she would not be Catholic, and it would be false to call her the ‘One, Holy, Catholic Church,' as in the Creed."
“The Church is called Catholic," says the Catechism of the Council of Trent, “because all who desire eternal salvation must embrace and cling to her, like those who entered the ark, to escape perishing in the flood.”
Hence any one who explains away the dogma of exclusive salvation, denies, in principle, the Catholicity of the Church and the faith she holds and teaches.
Of every dogma of the Church is true what Pope Pius IX. has declared of the dogma of the Immaculate Conception of the Blessed Virgin Mary, namely: "wherefore, if any persons—which God forbid—shall presume to think in their hearts otherwise than we have defined, let them know that they are condemned by their own judgment, that they have suffered shipwreck in faith, and have fallen away from the unity of the Church." And in the definition of the dogma of the Infallibility of the Roman Pontiff it is said: “But if any one—which God may avert!—presume to contradict this our definition, let him be anathema."
We must believe the truths of faith, not on account of human reasons, which are given in support and corroboration of any article of faith, but on account of the divine authority, which has revealed the articles of faith and proposes them for our belief by the Church. Any one who believes these articles only on account of human reasons, says St. Gregory, has no merit of his faith. (Homil. 26 in Evang.) The truths of the Gospel have been revealed by God, not to be understood, but to be believed. So, when we know that our Lord Jesus Christ has taught something and proposes it for our belief by his Church, we have to believe it most firmly and without the least doubt.
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