Friday, August 29, 2014

CCC 1257 IS HERESY: CONTRADICTS NICENE CREED AND EX CATHEDRA DOGMA ON SALVATION

Here is St.Thomas Aquinas on the neccesity of the baptism of water for salvation.No where does he state that there are de facto exceptions to all needing the baptism of water. We have this passage through the  courtesy of Fr.Martin Fox.

It can be seen that St.Thomas Aquinas says 'On the contrary, It is written (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." Again it is stated in De Eccl. Dogm. xli, that "we believe the way of salvation to be open to those only who are baptized."'

Here is the Catechism of the Catholic Church affirming St. Thomas Aquinas  'God has bound salvation to the sacrament of Baptism' but then also saying 'but he himself is not bound by his sacraments.' It then says ' (1258)This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.' In other words the baptism of water is not needed in certain cases.There are exceptions. Move over St.Thomas! There are exceptions? Yes the Catechism (1257,1258,1259,1260) says there are defacto exceptions to all needing the baptism of water as mentioned by St.Thomas Aquinas. The Catechism says 'For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament. ' So the Nicene Creed says 'I believe in one baptism for the forgiveness of sin' but now we have three baptisms. Then of course there are more 'baptisms' mentioned in Vatican Council II.They are being saved with 'the seeds of the Word' (AG 11), ' a ray of the Truth'(NA 2) etc.
Here is the Catechism of the Catholic Church with the conflicting positions, which contradict the Nicene Creed and the dogma extra ecclesiam nulla salus.
VI. THE NECESSITY OF BAPTISM
1257 The Lord himself affirms that Baptism is necessary for salvation.60 He also commands his disciples to proclaim the Gospel to all nations and to baptize them.61 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.62 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.
1258 The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.
1259 For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament.
1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery."63 Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.
 
Here is St.Thomas Aquinas.

Whether all are bound to receive Baptism? 

 
 
Objection 1: It seems that not all are bound to receive Baptism. For Christ did not narrow man's road to salvation. But before Christ's coming men could be saved without Baptism: therefore also after Christ's coming.
Objection 2: Further, Baptism seems to have been instituted principally as a remedy for original sin. Now, since a man who is baptized is without original sin, it seems that he cannot transmit it to his children. Therefore it seems that the children of those who have been baptized, should not themselves be baptized.
Objection 3: Further, Baptism is given in order that a man may, through grace, be cleansed from sin. But those who are sanctified in the womb, obtain this without Baptism. Therefore they are not bound to receive Baptism.
On the contrary, It is written (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." Again it is stated in De Eccl. Dogm. xli, that "we believe the way of salvation to be open to those only who are baptized."
I answer that, Men are bound to that without which they cannot obtain salvation. Now it is manifest that no one can obtain salvation but through Christ; wherefore the Apostle says (Rom. 5:18): "As by the offense of one unto all men unto condemnation; so also by the justice of one, unto all men unto justification of life." But for this end is Baptism conferred on a man, that being regenerated thereby, he may be incorporated in Christ, by becoming His member: wherefore it is written (Gal. 3:27): "As many of you as have been baptized in Christ, have put on Christ." Consequently it is manifest that all are bound to be baptized: and that without Baptism there is no salvation for men.
Reply to Objection 1: At no time, not even before the coming of Christ, could men be saved unless they became members of Christ: because, as it is written (Acts 4:12), "there is no other name under heaven given to men, whereby we must be saved." But before Christ's coming, men were incorporated in Christ by faith in His future coming: of which faith circumcision was the "seal," as the Apostle calls it (Rom. 4:11): whereas before circumcision was instituted, men were incorporated in Christ by "faith alone," as Gregory says (Moral. iv), together with the offering of sacrifices, by means of which the Fathers of old made profession of their faith. Again, since Christ's coming, men are incorporated in Christ by faith; according to Eph. 3:17: "That Christ may dwell by faith in your hearts." But faith in a thing already present is manifested by a sign different from that by which it was manifested when that thing was yet in the future: just as we use other parts of the verb, to signify the present, the past, and the future. Consequently although the sacrament itself of Baptism was not always necessary for salvation, yet faith, of which Baptism is the sacrament, was always necessary.
Reply to Objection 2: As we have stated in the FS, Q[81], A[3], ad 2, those who are baptized are renewed in spirit by Baptism, while their body remains subject to the oldness of sin, according to Rom. 8:10: "The body, indeed, is dead because of sin, but the spirit liveth because of justification." Wherefore Augustine (Contra Julian. vi) proves that "not everything that is in man is baptized." Now it is manifest that in carnal generation man does not beget in respect of his soul, but in respect of his body. Consequently the children of those who are baptized are born with original sin; wherefore they need to be baptized.
Reply to Objection 3: Those who are sanctified in the womb, receive indeed grace which cleanses them from original sin, but they do not therefore receive the character, by which they are conformed to Christ. Consequently, if any were to be sanctified in the womb now, they would need to be baptized, in order to be conformed to Christ's other members by receiving the character.
 
It should be clear from the above that no where does St.Thomas Aquinas say that any one can be saved without the baptism of water.
Neither does he state that the baptism of desire and baptism of blood are substituites for the sacrament of the baptism of blood. This is a false inference.
It is a false premise when it is assumed that the baptism of desire and baptism of blood refer to cases visible and known to us in the present times and so they are explicit exceptions to all needing the baptism of water for salvation.This is irrational.How can the deceased now in Heaven be explicit exceptions on earth to all needing the baptism of water with Catholic Faith for salvation?
So aside from St.Thomas Aquinas this is irrational.The irrationality has come from the Letter of the Holy Office 1949.It inferred that the baptism of desire and being saved in invincible ignorance were explicit exceptions to all needing the baptism of water for salvation.

Cardinal Francesco Marchetti Selvaggiani issued the Letter of the Holy Office in 1949 and he died in 1951. The Letter was made public in 1952 observes Cantarella on the CathInfo forum. So there could be as she says 'some funny business'.Initialy it was Fr.Leonard Feeney who accused the Archbishop of Boston Cardinal Cushing of heresy.It was he who first wrote to the Holy Office about the Archbishop.

So the inference is not only irrational it is heretical since it contradicts the dogma on the infallibility of the pope ex cathedra, it contradicts the actual dogma on salvation (Cantate Domino, Council of Florence 1441 etc) and it contradicts the Nicene Creed.It also contradicts the Athanasius Creed,  which says outside the Church there is no salvation and which was affirmed by Fr.Leonard Feeney of Boston before the 'lifting' of the reported  excommunication.-Lionel Andrades 

1.
http://www.ccel.org/ccel/aquinas/summa.TP_Q68_A1.html

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