Diocese Director of Communications unsure.
Bishop Raymond Boland cited magisterial documents which affirm and do not deny the dogma extra ecclesiam nulla salus. He was citing Church documents which affirm the centuries old interpretation of the dogma. However according to Rebecca Summers Director of Communications, Diocese of Kansas City ‘this may not be the view’ of Bishop Raymond Boland and Bishop Robert Finn.
Bishop Raymond J. Boland, former Bishop of Kansas City responded in a letter (2001) to Rev.Fr. Peter Scott former District Superior of the Society of St. Pius X on the subject of the Church's teaching on extra ecclesiam nulla.
I emailed Rebecca Summers and asked if Bishop Robert Finn the present bishop of Kansas City agrees with Bishop Boland and this message:
Bishop Raymond Boland cited magisterial documents which affirmed the dogma extra ecclesiam nulla salus as interpreted by Church Councils, popes, saints, Vatican Council II, Fr. Leonard Feeney of Boston, the Catechism of the Catholic Church and Dominus Iesus.The Church has not changed its interpretation of the dogma.This would seem that Raymond Boland is affirming the dogma extra ecclesiam nulla salus as did Fr. Leonard Feeney of Boston and was saying that this is the Catholic Church’s teaching.
http://eucharistandmission.blogspot.com/2011/11/bishop-emeritus-raymond-jboland-of.html
Bishop Raymond Boland is unavailable to comment she said and this may not be his Catholic beliefs. Neither could these Church teachings be the views of the present bishop of Kansas City.(1).
1. 'The documentation produced by the Holy See during the famous Father Feeney case in Boston in the 1950s.'This document, the Letter of the Holy Office 1949 mentions the dogma, the infallible teaching. The dogma indicates all non Catholics in Boston need to convert into the Catholic Church to avoid Hell. So this documentation supported Fr. Leonard Feeney .It no where mentions that he was excommunicated for heresy.The excommunication was lifted without him having to recant his teaching on extra ecclesiam nulla salus.
2. Vatican II’s Lumen Gentium.
Vatican’s Lumen Gentium supports Fr. Leonard Feeney in LG 14 which says all need Catholic Faith and the baptism of water for salvation.
Lumen Gentium 16 refers to those who can be saved in invincible ignorance. This is not an exception to the dogma since we do not know any explicit case of someone saved in invincible ignorance. We accept the possibility of such salvation but know that the ordinary means of salvation is Catholic Faith and the baptism of water (LG 14).
3. Father Maurice Eminyan’s articles on this topic in the New Catholic Encyclopedia.(2)
Formal membership in the Catholic Church is necessary for salvation by relative necessity of means.{7} Under certain conditions, people who are not formal members of the Catholic Church and are otherwise united to the Catholic Church can be saved.{8}
The Catholic Church is necessary for salvation by necessity of precept because Christ positively wills this and made it the law of the Church{11} He founded on St. Peter [Mt 16:18; Lk 10:16; Acts 20:28; 1 Thess 5:12-13; Heb 13:7,17].
Only Catholics are “actual members“ of the Church founded by Christ, formally incorporated into the Mystical Body of Christ.{12} Vatican II decrees (Lumen Gentium 14).
“All validly baptized non-Catholics” (e.g., the Eastern Orthodox) are “radically joined“ to the Catholic Church, the Mystical Body of Christ.{14} The indelible character imprinted by their valid baptism “gives them a proximate intrinsic exigency for incorporation into the Church.” If they are in good faith and a state of sanctifying grace, they unwittingly “really belong“ to the Catholic Church.{15}- Fr.Maurice Eminyan S.J
(Note: In principle we accept the possibility 'in certain circumstances'(Letter of the Holy Office 1949) of a member of the Orthodox Churches to be saved.This would be known only to God. In general however, all members of the Orthodx Churches, with no exception, need to enter the Catholic Church for salvation.(Cantate Domino, Council of Florence 1441, Vatican Council II, Lumen gentium 14, Ad Gentes 7 etc).
4. Various references to Salvation in the Catechism of the Catholic Church. (The Second Edition, from the Latin text, is the better translation.)
The Catechism of the Catholic Church 845,846 says all need to enter the Church ‘as through a door’; the Church is the only Ark of Noah that saves in the flood.
CCC 846 says all who are saved are saved through Jesus and the Church. This includes those who have received the baptism of water with Catholic Faith and those who are saved through the baptism of desire, invincible ignorance etc and are known only to God. Those who are saved through the baptism of desire are not exceptions to the dogma, they do not contradict the dogma extra ecclesiam nulla salus.
5. The Declaration of the Congregation for the Doctrine of the Faith, Dominus Jesus (August 6, 2000).
Dominus Iesus 20 tells us that Jesus died for all however for all people to receive this salvation they need to enter the Catholic Church. The Church is necessary for salvation. This also is an affirmation of the thrice defined dogma extra ecclesiam nulla salus which Pope Pius XII called an ‘infallible statement’.
The Church's position on this issue is clear.It is the same as that of Fr.Leonard Feeney, the Church Fathers, popes, Councils and saints. It is supported by Vatican Council II and magisterial documents before and after Vatican Council II. -Lionel Andrades
Thursday, November 3, 2011
BISHOP EMERITUS RAYMOND J.BOLAND OF KANSAS CITY CORRESPONDS WITH FR.PETER SCOTT OF THE SSPX ON THE DOGMA EXTRA ECCLESIAM NULLA SALUS
FRIDAY, NOVEMBER 4, 2011
DOMINUS IESUS AFFIRMS EXTRA ECCLESIAM NULLA SALUS
_________________________________________
1.
In reference to this topic I believe the position of the Church is clearly outlined in a number of places. Those of most recent vintage are:
I) The documentation produced by the Holy See during the famous Father Feeney case in Boston in the 1950s.
2) Vatican II’s Lumen Gentium.
3) Father Maurice Eminyan’s articles on this topic in the New Catholic Encyclopedia.
4) Various references to Salvation in the Catechism of the Catholic Church. (The Second Edition, from the Latin text, is the better translation.)
5) The Declaration of the Congregation for the Doctrine of the Faith, Dominus Jesus (August 6, 2000).
2.
In reference to this topic I believe the position of the Church is clearly outlined in a number of places. Those of most recent vintage are:
I) The documentation produced by the Holy See during the famous Father Feeney case in Boston in the 1950s.
2) Vatican II’s Lumen Gentium.
3) Father Maurice Eminyan’s articles on this topic in the New Catholic Encyclopedia.
4) Various references to Salvation in the Catechism of the Catholic Church. (The Second Edition, from the Latin text, is the better translation.)
5) The Declaration of the Congregation for the Doctrine of the Faith, Dominus Jesus (August 6, 2000).
2.
‘The Catholic Church herself is necessary for salvation by absolute necessity of means.{3} There is no salvation without the mediation of the Catholic Church; one must somehow belong to or be united to the Catholic Church in order to be saved: “all salvation comes from Christ the Head through the Church which is His Body” (CCC 846)
Formal membership in the Catholic Church is necessary for salvation by relative necessity of means.{7} Under certain conditions, people who are not formal members of the Catholic Church and are otherwise united to the Catholic Church can be saved.{8}
The Catholic Church is necessary for salvation by necessity of precept because Christ positively wills this and made it the law of the Church{11} He founded on St. Peter [Mt 16:18; Lk 10:16; Acts 20:28; 1 Thess 5:12-13; Heb 13:7,17].
Only Catholics are “actual members“ of the Church founded by Christ, formally incorporated into the Mystical Body of Christ.{12} Vatican II decrees (Lumen Gentium 14).
“All validly baptized non-Catholics” (e.g., the Eastern Orthodox) are “radically joined“ to the Catholic Church, the Mystical Body of Christ.{14} The indelible character imprinted by their valid baptism “gives them a proximate intrinsic exigency for incorporation into the Church.” If they are in good faith and a state of sanctifying grace, they unwittingly “really belong“ to the Catholic Church.{15}- Fr.Maurice Eminyan S.J
(Note: In principle we accept the possibility 'in certain circumstances'(Letter of the Holy Office 1949) of a member of the Orthodox Churches to be saved.This would be known only to God. In general however, all members of the Orthodx Churches, with no exception, need to enter the Catholic Church for salvation.(Cantate Domino, Council of Florence 1441, Vatican Council II, Lumen gentium 14, Ad Gentes 7 etc).
Posts
