Wikipedia, the on line encylopedia states:
Father Leonard Feeney (Lynn, Massachusetts February 18, 1897 – Ayer, Massachusetts January 30, 1978 ) was a U.S. Jesuit priest who defended the strict interpretation of the Roman Catholic doctrine, extra Ecclesiam nulla salus ("outside the Church there is no salvation"), arguing that baptism of blood and baptism of desire are unavailing and that therefore no non-Catholics will be saved.He fought against what he perceived to be the liberalization of Catholic doctrine. –Wikipedia, Fr.Leonard Feeney.
'arguing that baptism of blood and baptism of desire are unavailing and that therefore no non-Catholics will be saved.’
No non Catholic will be saved ? All non Catholics are oriented to Hell ?
Yes - according to Vatican Council II. All (non Catholics included ) need Catholic Catholic Faith and the baptism of water for salvation (AG 7). ‘Therefore no non Catholic will be saved without Catholic Faith and the baptism of water.(Vatican Council II).
‘baptism of blood and baptism of desire are unavailing’?
Yes - since we personally do not know any case on earth who will be saved with the baptism of desire or the baptism of blood (martyrdom).
When I meet a non Catholic I know he needs Catholic Faith and the baptism of water for salvation. I cannot meet a non Catholic who I know will be saved with the baptism of blood or desire.
So no non Catholic will be saved according to Vatican Council II (AG 7) and the dogma extra ecclesiam nulla salus unless he or she converts into the Catholic Church. There are no known exceptions of the baptism of desire and the baptism of blood. Non Catholics have Original Sin and commit mortal sins.
In faith, in principle, as a theory we accept the possibility of non Catholics being saved in invincible ignorance etc but in reality we do not know any case on earth.There may not be a single case saved in 2012 . We do not know.
So Fr.Leonard Feeney was correct.
Since there are no exceptions to the strict interpretation of the dogma, Vatican Council II must be interpreted according to Fr.Leonard Feeney and the dogma extra ecclesiam nulla salus. Then Vatican Council II will not be a rupture but a continuity with Tradition.-Lionel Andrades
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As quoted from:
"Pope Pius XII, Humani Generis, 1950"
" 14. In theology some want to reduce to a minimum the meaning of dogmas; and to free dogma itself from terminology long established in the Church and from philosophical concepts held by Catholic teachers, to bring about a return in the explanation of Catholic doctrine to the way of speaking used in Holy Scripture and by the Fathers of the Church. They cherish the hope that when dogma is stripped of the elements which they hold to be extrinsic to divine revelation, it will compare advantageously with the dogmatic opinions of those who are separated from the unity of the Church and that in this way they will gradually arrive at a mutual assimilation of Catholic dogma with the tenets of the dissidents.
15. Moreover they assert that when Catholic doctrine has been reduced to this condition, a way will be found to satisfy modern needs, that will permit of dogma being expressed also by the concepts of modern philosophy, whether of immanentism or idealism or existentialism or any other system. Some more audacious affirm that this can and must be done, because they hold that the mysteries of faith are never expressed by truly adequate concepts but only by approximate and ever changeable notions, in which the truth is to some extent expressed, but is necessarily distorted. Wherefore they do not consider it absurd, but altogether necessary, that theology should substitute new concepts in place of the old ones in keeping with the various philosophies which in the course of time it uses as its instruments, so that it should give human expression to divine truths in various ways which are even somewhat opposed, but still equivalent, as they say. They add that the history of dogmas consists in the reporting of the various forms in which revealed truth has been clothed, forms that have succeeded one another in accordance with the different teachings and opinions that have arisen over the course of the centuries.
16. It is evident from what We have already said, that such tentatives not only lead to what they call dogmatic relativism, but that they actually contain it."
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