Saturday, July 23, 2016

Ti dono il mio cuore Gesù (Figli del Divino Amore)

They didn't know!

Fr.Anthony Cekada in his research on the baptism of desire did not know that there was no known case of the catechumen who dies before receiving the baptism of water which he desired- and was subsequently saved.This is a speculative case.It was a straw man.
Bishop Sanborn did not know that LG 14 ( baptism of desire) is  an imaginary case.
Louie Verrecchio believes UR 3 contradicts Tradition, the teachings on the one true faith. So UR 3 does not refer to an imaginary case for him too.
Even for Bishop Fellay invisible cases in Vatican Council II are visible exceptions to Tradition.1
John Salza and Robert Siscoe did not know all this too. They did not mention it in their book True or False Pope.
If they knew it Vatican Council II would be different. 
Who is going to tell them? Even Cardinal Muller does not know it.2
-Lionel Andrades


1.
BISHOP BERNARD FELLAY ASSUMES THEORETICAL POSSIBILITIES KNOWN ONLY TO GOD ARE EXPLICIT IN THE PRESENT TIMES AND RELEVANT TO EENS

http://eucharistandmission.blogspot.it/2016/06/sspx-bishops-did-not-know-that-error.html
2.
CARDINAL GERHARD MULLER : MISTAKES HYPOTHETICAL REFERENCES AS BEING EXPLICIT IN THE PRESENT TIMES.
That has been discussed, but here, too, there has been a development of all that was said in the Church, beginning with St. Cyprian, one of the Fathers of the Church, in the third century. Again, the perspective is different between then and now. In the third century, some Christian groups wanted to be outside the Church, and what St. Cyprian said is that without the Church a Christian cannot be saved. The Second Vatican Council also said this: Lumen Gentium 14 says: “Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.” He who is aware of the presence of Revelation is obliged by his conscience to belong publicly — and not only in his conscience, in his heart — to this Catholic Church by remaining in communion with the Pope and those bishops in communion with him.
But we cannot say that those who are inculpably ignorant of this truth are necessarily condemned for that reason. We must hope that those who do not belong to the Church through no fault of their own, but who follow the dictates of their God-given conscience, will be saved by Jesus Christ whom they do not yet know. Every person has the right to act according to his or her own conscience- Cardinal Gerhard Muller (10/02/2012 ). Archbishop Gerhard Müller: 'The Church Is Not a Fortress', National Catholic Register

'The Second Vatican Council also said this: Lumen Gentium 14 says: “Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.”', this refers to a hypothetical case.Why is it mentioned as an exception to all needing to be formal members of the Church for salvation? Why ? Since Cardinal Muller considers it an explicit exception!

'But we cannot say that those who are inculpably ignorant of this truth are necessarily condemned for that reason. We must hope that those who do not belong to the Church through no fault of their own, but who follow the dictates of their God-given conscience, will be saved by Jesus Christ whom they do not yet know.' Again. This is a hypothetical case. Hypothetical cases cannot be defacto exceptions to the dogma extra ecclesiam nulla salus in the present times.

The same declaration (LG, 8) also recognizes the presence of “salvific elements” in non-Catholic Christian communities. The decree on ecumenism goes even further, adding that “the Spirit of Christ does not refrain from using these churches and communities as means of salvation, which derive their efficacy from the fullness of grace and truth entrusted to the Catholic Church.” (UR, 3)

Such statements are irreconcilable with the dogma “No salvation outside of the Church, which was reaffirmed by a Letter of the Holy Office on August 8, 1949". -Bishop Bernard Fellay (April 13, 2014 ) Letter to Friends and Benefactors no. 82

'Such statements are irreconcilable with the dogma “No salvation outside of the Church'. Why, because they are known cases in the present times? They are explicit for us? So they are exceptions to the dogma?

'The same declaration (LG, 8) also recognizes the presence of “salvific elements” in non-Catholic Christian communities.'So what? Why mention it with reference to the dogma extra ecclesiam nulla salus ? What is the connection with this invisible for us reference and the dogma? Is LG 8 referring to an expicit case for Bishop Fellay?

'The decree on ecumenism goes even further, adding that “the Spirit of Christ does not refrain from using these churches and communities as means of salvation, which derive their efficacy from the fullness of grace and truth entrusted to the Catholic Church.” (UR, 3)' O.K. But this is speculation with goodwill. This is not a case of someone personallyknown.So it is not a practical exception to EENs.To assume it is an exception would be subjectivism, something like Protestant situation ethics  in morals. UR 3 refers to something which is implicit and not explicit.It is known only to God and is not objective for us.
http://eucharistandmission.blogspot.it/2016/06/cardinal-muller-archbishop-di-noia-and.html

Irish priest says he saw 'the sun change' at Medugorje


Tea With Rosie

Inamola, Albanian Opera Singer sings Ave Marie by Schubert on this program of Tea with Rosie.It's towards the end of the video.
http://content.streamhoster.com/embed/playlists/su?autoPlay=0#






Lame girl was healed during apparition in Medjugorje http://www.medjugorje.ws/en/articles/silvia-busi-healed-in-medjugorje/   http://www.maryslandmovie.org/project/silvia-buso-padua/

JUNE 8, 2016

Over 600 cases of healings in Medjugorje recorded and kept at Information center “Mir,” of the Franciscans of St. James parish in Medjugorje : Arthur Boyle healed of kidney cancer

http://eucharistandmission.blogspot.it/2016/06/over-600-cases-of-healings-in.html





Fr.Anthony Cekada has done extensive research on the baptism of desire while not knowing that his subject was invisible for us : Archbishop Lefebvre also did not know

Image result for Photo of Fr. Anthony Cekada with Archbishop Lefebvre
Fr.Anthony Cekada who has had his religious formation under Archbishop Marcel Lefebvre has done extensive research on the baptism of desire and he was not aware that the baptism of desire was not phyically visible it was not known in personal cases and so it was not an exception to the Feeneyite interpretation of EENS.
It's really funny.
Bad enough after so much research on a non existing subject i.e the famous catechumen who died before receiving the baptism of water which he allegedly sought and did not receive he says the Feeneyites are in mortal sin (for not accepting his understanding of physically visible baptism of desire).
Image result for Photo of Fr. Anthony Cekada with Archbishop Lefebvre
Then reseearching this fictitious case, this 'zero case', he concludes that every one must accept this non existing case as actually being known in our reality.The St. Benedict Centers who are recognised by the Catholic Church, of course for him are in mortal sin.They refused to admit that there are known cases of BOD which are exceptions to Fr. Leonard Feeney's interpretation of EENS.


Section VII 
General Conclusion 
All Catholics are obliged to adhere to the common teaching on baptism of blood and baptism of desire. According to the norms outlined above, the Feeneyite position represents either theological error, error in Catholic doctrine or heresy. Those Catholics who adhere to the Feeneyite position on baptism of desire and baptism of blood commit a mortal sin against the faith. - Fr.Anthony Cekada 1.

The sedevacantist priest is actually changing and rejecting the dogma extra ecclesiam nulla salus with  physically visible baptism of desire and does not consider this a mortal sin.
He has changed the NIcene Creed to 'I believe in three or more known baptisms' and does not consider this a mortal sin.
He is interpreting Vatican Council II's LG 14 ( catechumen with the desire for the baptism of water) and LG 16( being saved in invincible ignorance) as referring to physically known cases.So Vatican Council II, for him, with this false premise, must emerge as a break with Tradition.It is rupture with the dogma EENS and the Syllabus of Errors.This is what is being taught by him to traditionalist seminarians.
Like Archbishop Lefebvre he assumes that the baptism of desire is known and an exception to EENS.Those Catholics who do not accept BOD as being physical to the naked eye, as being personally known in particular cases to be exceptions or relevant to EENS, are said to be in mortal sin.
Image result for Photo of Bishop Donald Sanborn with  Archbishop Lefebvre
Bishop Donald Sanborn supports Fr. Cekada on this issue at the sedevantist seminary in Florida,USA.He interprets Vatican Council II with visible to the naked eye BOD (LG 14) and seen in the flesh cases of people saved in invincible ignorance without the baptism of water( LG 16).
If he considered LG 16 and LG 14 as being hypothetical and not explicit, Vatican Council II would not contradict the dogma EENS or the old ecclesiology.
There are no known cases of the baptism of desire yet this is the reasoning of Fr.Cekada.

Section IV
 Conclusions from the Foregoing about Baptism of Desire and Baptism of Blood
 1. All twenty-five theologians teach baptism of blood and baptism of desire, and none reject the teaching, so both doctrines are held by common consent.
(None of them can state that the baptism of desire is explicit and so is an objective exception to the dogma extra ecclesiam nulla salus.This would be irrational.)
 2. Some theologians categorize the doctrines as theologically certain
(Theologically certain when there are no known cases?)
3. Some theologians categorize the doctrines as Catholic doctrine. 
(How can invisible cases of the baptism of desire be considered objectively visible or a sacrament?)
4.. Some theologians categorize the doctrines as de fide (of the faith).- Fr.Anthony Cekada
(The dogma EENS is definde since it has been solemnly defined by three Church Councils. None of them mentioned the baptism of desire with reference to EENS as being an exception.)

John Salza and Robert Siscoe did not cover this point in their book on sedevacantism since they both make the same error.
Fr.Anthony Cekada like Salza and Siscoe contradict St. Robert Bellarmine on the dogma extra ecclesiam nulla salus.

-Lionel Andrades

1.
http://www.traditionalmass.org/images/articles/BaptDes-Proofed.pdf

The Baptism of Desire references in the following text, common reason tells us, cannot be physically known to us.Since they cannot be seen with the naked eye, they cannot be explicit exceptions to EENS in 2016

When the saints and popes mention the baptism of desire they are referring to a baptism of desire(BOD) which cannot be physically visible to us.So they never were, nor are,exceptions to the dogma extra ecclesiam nulla salus(EENS).The saints and popes are speculating  with good will, on a theoretical case of a catechumen who dies before not visibly receiving the baptism of water.
According to St. Thomas Aquinas  and St. Francis Xavier it is understood that if someone is in Heaven, the person is a Catholic saved with the baptism of water, provided in a manner known only to God. God would send a preacher (St. Thomas Aquinas) or have the person return to earth only to be baptised with water ( St. Francis Xavier).

St. Ambrose speculated over the Emperor Valentinian II, a catechumen, being saved without the baptism of water.There was no way he could have personally known at that time, if the Emperor was in Heaven. 

So  the Baptism of Desire references in the following text, common reason tells us, cannot be physically known to us.Since they cannot be seen with the naked eye, they cannot be explicit exceptions to EENS in 2016.
-Lionel Andrades


Church Teaching on Baptism of Desire:
  • "The sacrament of Baptism is said to be necessary for salvation in so far as man cannot be saved without, at least, Baptism of desire; "which, with God, counts for the deed. (Augustine, Enarr. in Ps. 57)" St. Thomas Aquinas, Summa Theologica, Whether a man can be saved without Baptism?
  • "By which words, a description of the Justification of the impious is indicated,-as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Saviour. 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" Council of Trent, Sixth Session, Fourth Chapter, A description is introduced of the Justification of the impious, and of the Manner thereof under the law of grace.
  • "baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment. It is called "of wind" ["flaminis"] because it takes place by the impulse of the Holy Ghost who is called a wind ["flamen"]. Now it is "de fide" that men are also saved by Baptism of desire, by virtue of the Canon Apostolicam, "de presbytero non baptizato" and of the Council of Trent" St. Alphonsus Ligouri's Moral Theology Manual (15th century), Bk. 6, no. 95., Concerning Baptism
  • "Here, too, our beloved sons and venerable brothers, it is again necessary to mention and censure a very grave error entrapping some Catholics who believe that it is possible to arrive at eternal salvation although living in error and alienated from the true faith and Catholic unity. Such belief is certainly opposed to Catholic teaching. There are, of course, those who are struggling with invincible ignorance about our most holy religion. Sincerely observing the natural law and its precepts inscribed by God on all hearts and ready to obey God, they live honest lives and are able to attain eternal life by the efficacious virtue of divine light and grace. Because God knows, searches and clearly understands the minds, hearts, thoughts, and nature of all, his supreme kindness and clemency do not permit anyone at all who is not guilty of deliberate sin to suffer eternal punishments." Encyclical On Promotion of False Doctrines (Quanto Conficiamur Moerore) by Pope Pius IX, 1863
  • “Baptism, the door and foundation of the Sacraments, in fact or at least in desire necessary unto salvation for all, is not validly conferred except through the ablution of true and natural water with the prescribed form of words.” (Canon 737)
    “Those who have died without baptism are not to be given ecclesiastical burial. Catechumens who die without baptism through no fault of their own are to be counted among the baptized.” (Canon 1239) 1917 Code of Canon Law
  • "A person outside the Church by his own fault, and who dies without perfect contrition, will not be saved. But he who finds himself outside without fault of his own, and who lives a good life, can be saved by the love called charity, which unites unto God, and in a spiritual way also to the Church, that is, to the soul of the Church." Pope St. Pius X, Catechism of Christian Doctrine
  • "17 Q: Can the absence of Baptism be supplied in any other way?
    A: The absence of Baptism can be supplied by martyrdom, which is called Baptism of Blood, or by an act of perfect love of God, or of contrition, along with the desire, at least implicit, of Baptism, and this is called Baptism of Desire."Catechism of Pope St. Pius X, The Sacraments - Baptism, Necessity of Baptism and Obligations of the Baptized
  • "The Fathers and theologians frequently divide baptism into three kinds: the baptism of water (aquæ or fluminis), the baptism of desire (flaminis), and the baptism of blood (sanguinis). However, only the first is a real sacrament. The latter two are denominated baptism only analogically, inasmuch as they supply the principal effect of baptism, namely, the grace which remits sins. It is the teaching of the Catholic Church that when the baptism of water becomes a physical or moral impossibility, eternal life may be obtained by the baptism of desire or the baptism of blood" 1917 Catholic Encyclopedia, Baptism
  • "The efficacy of this baptism of desire to supply the place of the baptism of water, as to its principal effect, is proved from the words of Christ. After He had declared the necessity of baptism (John, iii), He promised justifying grace for acts of charity or perfect contrition (John, xiv): "He that loveth Me, shall be loved of my Father: and I will love him and will manifest myself to him." And again: "If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him." Since these texts declare that justifying grace is bestowed on account of acts of perfect charity or contrition, it is evident that these acts supply the place of baptism as to its principal effect, the remission of sins" 1917 Catholic Encyclopedia, Baptism, Baptism of Desire
  • "The same doctrine is taught by Pope Innocent III (cap. Debitum, iv, De Bapt.), and the contrary propositions are condemned by Popes Pius V and Gregory XII, in proscribing the 31st and 33rd propositions of Baius." 1917 Catholic Encyclopedia, Baptism, Baptism of Desire
  • "We have already alluded to the funeral oration pronounced by St. Ambrose over the Emperor Valentinian II, a catechumen. The doctrine of the baptism of desire is here clearly set forth. St. Ambrose asks: "Did he not obtain the grace which he desired? Did he not obtain what he asked for? Certainly he obtained it because he asked for it." St. Augustine (IV, De Bapt., xxii) and St. Bernard (Ep. Ixxvii, ad H. de S. Victore) likewise discourse in the same sense concerning the baptism of desire." 1917 Catholic Encyclopedia, Baptism, Baptism of Desire

http://www.catholicessentials.net/baptismofdesire.htm

So the baptism of desire and being saved in invincible ignorance do not contradict the Church Fathers and the Popes on Extra Ecclesiam Nulla Salus.They were never in the first place, exceptions to EENS or relevant to EENS

So the baptism of desire (BOD) was never an exception to the dogma extra ecclesiam nulla salus ( EENS) 1) since we cannot know these cases in real life, 2) we cannot know BOD cases in 2016 or over the past 100 or more years and 3) the case of a catechumen who dies before receiving the baptism of water which he desired , and who is subsequently saved, is a straw man. We don't know of any such case.
When the popes and saints over the last few centuries mentioned this hypothetical catechumen who was saved, they were responding to a campaign by those who wanted to create exceptions to the strict interpretation of the dogma EENS.
The connection between the  dogma EENS and  BOD and I.I ( invincible ignorance) was made dramatically in the Letter of the Holy Office 1949.This was the Boston Heresy  of the Archbishop of Boston, Cardinal Richard Cushing, supported by the Masons and the Jesuits in the USA.
At Boston they inferred that BOD and I.I referred to explicit cases(Cushingism).So it became an exception to traditional EENS.
According to them there was known salvation outside the Church.Every one did not have to be ' a card carrying member' of the Church to be saved.So the popes and Church Fathers were contradicted on EENS.Even Archbishop Lefebvre did not notice this innovation.
So when I say that there are no physically known cases of the BOD and I.I, we cannot see or meet any such person on earth, I know that BOD and I.I never were exceptions to EENS.They never did contradict 'the rigorist interpretation' of the popes  and Church Fathers on exclusive salvation in the Catholic Church.

The Popes on Extra Ecclesiam Nulla Salus

Ordinary Magisterium
Pope Pelagius II (A.D. 578 – 590): “Consider the fact that whoever has not been in the peace and unity of the Church cannot have the Lord. …Although given over to flames and fires, they burn, or, thrown to wild beasts, they lay down their lives, there will not be (for them) that crown of faith but the punishment of faithlessness. …Such a one can be slain, he cannot be crowned. …[If] slain outside the Church, he cannot attain the rewards of the Church.” (Denzinger 246-247)
Pope Saint Gregory the Great (A.D. 590 – 604): “Now the holy Church universal proclaims that God cannot be truly worshipped saving within herself, asserting that all they that are without her shall never be saved.” (Moralia)
Pope Innocent III (A.D. 1198 – 1216): “With our hearts we believe and with our lips we confess but one Church, not that of the heretics, but the Holy Roman Catholic and Apostolic Church, outside which we believe that no one is saved.” (Denzinger 423)
Pope Leo XII (A.D. 1823 – 1829): “We profess that there is no salvation outside the Church. …For the Church is the pillar and ground of the truth. With reference to those words Augustine says: `If any man be outside the Church he will be excluded from the number of sons, and will not have God for Father since he has not the Church for mother.'” (Encyclical, Ubi Primum)
Pope Gregory XVI (A.D. 1831 – 1846): “It is not possible to worship God truly except in Her; all who are outside Her will not be saved.” (Encyclical, Summo Jugiter)
Pope Pius IX (A.D. 1846 – 1878): “It must be held by faith that outside the Apostolic Roman Church, no one can be saved; that this is the only ark of salvation; that he who shall not have entered therein will perish in the flood.” (Denzinger 1647)
Pope Leo XIII (A.D. 1878 – 1903): “This is our last lesson to you; receive it, engrave it in your minds, all of you: by God’s commandment salvation is to be found nowhere but in the Church.” (Encyclical, Annum Ingressi Sumus)
“He scatters and gathers not who gathers not with the Church and with Jesus Christ, and all who fight not jointly with Him and with the Church are in very truth contending against God.” (Encyclical, Sapientiae Christianae)
Pope Saint Pius X (A.D. 1903 – 1914): “It is our duty to recall to everyone great and small, as the Holy Pontiff Gregory did in ages past, the absolute necessity which is ours, to have recourse to this Church to effect our eternal salvation.” (Encyclical, Jucunda Sane)
Pope Benedict XV (A.D. 1914 – 1922): “Such is the nature of the Catholic faith that it does not admit of more or less, but must be held as a whole, or as a whole rejected: This is the Catholic faith, which unless a man believe faithfully and firmly, he cannot be saved.” (Encyclical, Ad Beatissimi Apostolorum)
Pope Pius XI (A.D. 1922 – 1939): “The Catholic Church alone is keeping the true worship. This is the font of truth, this is the house of faith, this is the temple of God; if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation….Furthermore, in this one Church of Christ, no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors.” (Encyclical, Mortalium Animos)
Pope Pius XII (A.D. 1939 – 1958): “By divine mandate the interpreter and guardian of the Scriptures, and the depository of Sacred Tradition living within her, the Church alone is the entrance to salvation: She alone, by herself, and under the protection and guidance of the Holy Spirit, is the source of truth.” (Allocution to the Gregorian, October 17, 1953)
Extraordinary Magisterium
Then, as though to set this constant teaching of the Fathers, Doctors and Popes “in concrete,” so to speak, we have the following definitions from the Solemn Magisterium of the Church:
Pope Innocent III and Lateran Council IV (A.D. 1215): “One indeed is the universal Church of the faithful outside which no one at all is saved…”
Pope Boniface VIII in his Papal Bull Unam Sanctam (A.D. 1302): “We declare, say, define, and pronounce that it is absolutely necessary for the salvation of every human creature to be subject to the Roman Pontiff.”
Pope Eugene IV and the Council of Florence (A.D. 1438 – 1445): “[The most Holy Roman Church] firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart `into everlasting fire which was prepared for the devil and his angels’ (Matt. 25:41), unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church.” - http://catholicism.org/eens-popes.html 1
___________________________

The Fathers of the Church on Extra Ecclesiam Nulla Salus

Saint Irenaeus (died A.D. 202): “[The Church] is the entrance to life; all others are thieves and robbers. On this account we are bound to avoid them… We hear it declared of the unbelieving and the blinded of this world that they shall not inherit the world of life which is to come… Resist them in defense of the only true and life giving faith, which the Church has received from the Apostles and imparted to her sons.” (Against Heresies , Book III)
Origen (died A.D. 254): “Let no man deceive himself. Outside this house, that is, outside the Church no one is saved.” (In Iesu Nave homiliae )
Saint Cyprian (died A.D. 258): “He who has turned his back on the Church of Christ shall not come to the rewards of Christ; he is an alien, a worldling, an enemy. You cannot have God for your Father if you have not the Church for your mother. Our Lord warns us when He says: `he that is not with Me is against Me, and he that gathereth not with Me scattereth.’ Whosoever breaks the peace and harmony of Christ acts against Christ; whoever gathers elsewhere than in the Church scatters the Church of Christ.” (Unity of the Catholic Church )
“He who does not hold this unity, does not hold the law of God, does not hold the faith of the Father and the Son, does not hold life and salvation.” (Patrologiae Cursus Completus: Latina , Father Migne)
“Nay, though they should suffer death for the confession of the Name, the guilt of such men is not removed even by their blood…No martyr can he be who is not in the Church.” (Ancient Christian Writers )
Bishop Firmilean (died A.D. 269): “What is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church.” (Anti-Nicene Fathers )
Lactantius (died A.D. 310): “It is the Catholic Church alone which retains true worship. This is the fountain of truth, this is the abode of the Faith, this is the temple of God; into which if anyone shall not enter, or from which if anyone shall go out, he is a stranger to the hope of life and eternal salvation.” (The Divine Institutes )
Saint Cyril of Jerusalem (died A.D. 386): “Abhor all heretics…heed not their fair speaking or their mock humility; for they are serpents, a `brood of vipers.’ Remember that, when Judas said `Hail Rabbi,’ the salutation was an act of betrayal. Do not be deceived by the kiss but beware of the venom. Abhor such men, therefore, and shun the blasphemers of the Holy Spirit, for whom there is no pardon. For what fellowship have you with men without hope. Let us confidently say to God regarding all heretics, `Did I not hate, O Lord, those who hated Thee, and did I not pine away because of Your enemies?’ For there is an enmity that is laudable, as it is written, `I will put enmity between you and the woman, between your seed and her seed.’ Friendship with the serpent produces enmity with God, and death. Let us shun those from whom God turns away.” (The Fathers of the Church )
Saint Ambrose (died A.D. 397): “Where Peter is therefore, there is the Church. Where the Church is there is not death but life eternal. …Although many call themselves Christians, they usurp the name and do not have the reward.” (The Fathers of the Church )
Bishop Niceta of Remesiana (died A.D. 415): “He is the Way along which we journey to our salvation; the Truth, because He rejects what is false; the Life, because He destroys death. …All who from the beginning of the world were, or are, or will be justified – whether Patriarchs, like Abraham, Isaac and Jacob, or Prophets, whether Apostles or martyrs, or any others – make up one Church, because they are made holy by one faith and way of life, stamped with one Spirit, made into one Body whose Head, as we are told, is Christ. I go further. The angels and virtues and powers in heaven are co-members in this one Church, for, as the Apostle teaches us, in Christ `all things whether on the earth or in the heavens have been reconciled.’ You must believe, therefore, that in this one Church you are gathered into the Communion of Saints. You must know that this is the one Catholic Church established throughout the world, and with it you must remain in unshaken communion. There are, indeed, other so called `churches’ with which you can have no communion. …These `churches’ cease to be holy, because they were deceived by the doctrines of the devil to believe and behave differently from what Christ commanded and from the tradition of the Apostles.” (The Fathers of the Church )
Saint Jerome (died A.D. 420): “As I follow no leader save Christ, so I communicate with none but your blessedness, that is, with the Chair of Peter. For this, I know, is the rock on which the Church is built. …This is the ark of Noah, and he who is not found in it shall perish when the flood prevails. …And as for heretics, I have never spared them; on the contrary, I have seen to it in every possible way that the Church’s enemies are also my enemies.” (Manual of Patrology and History of Theology )
Saint Augustine (died A.D. 430): “No man can find salvation except in the Catholic Church. Outside the Catholic Church one can have everything except salvation. One can have honor, one can have the sacraments, one can sing alleluia, one can answer amen, one can have faith in the name of the Father and of the Son and of the Holy Ghost, and preach it too, but never can one find salvation except in the Catholic Church.” (Sermo ad Caesariensis Ecclesia plebem )
Saint Fulgentius (died A.D. 533): “Most firmly hold and never doubt that not only pagans, but also all Jews, all heretics, and all schismatics who finish this life outside of the Catholic Church, will go into the eternal fire prepared for the devil and his angels.” (Enchiridion Patristicum )
St. Bede the Venerable (died A.D. 735): “Just as all within the ark were saved and all outside of it were carried away when the flood came, so when all who are pre-ordained to eternal life have entered the Church, the end of the world will come and all will perish who are found outside.” (Hexaemeron )
Saint Thomas Aquinas (died A.D. 1274): “There is no entering into salvation outside the Church, just as in the time of the deluge there was none outside the ark, which denotes the Church.” (Summa Theologiae )
Saint Peter Canisius (died A.D. 1597): “Outside of this communion – as outside of the ark of Noah – there is absolutely no salvation for mortals: not for Jews or pagans who never received the faith of the Church, nor for heretics who, having received it, corrupted it; neither for the excommunicated or those who for any other serious cause deserve to be put away and separated from the body of the Church like pernicious members…for the rule of Cyprian and Augustine is certain: he will not have God for his Father who would not have the Church for his mother.” (Catechismi Latini et Germanici )
Saint Robert Bellarmine (died A.D. 1621): “Outside the Church there is no salvation…therefore in the symbol [Apostles Creed] we join together the Church with the remission of sins: `I believe in the Holy Catholic Church, the communion of Saints, the forgiveness of sins’…For this reason the Church is compared with the ark of Noah, because just as during the deluge, everyone perished who was not in the ark, so now those perish who are not in the Church.” (De Sacramento Baptismi ) http://catholicism.org/eens-fathers.html  2
So the baptism of desire and being saved in invincible ignorance do not contradict the Church Fathers and the Popes on Extra Ecclesiam Nulla Salus.They were never in the first place, exceptions to EENS or relevant to EENS.
-Lionel Andrades
1.
Defacto, in real life, practically,BOD does not contradict the Popes on Extra Ecclesiam Nulla Salus http://eucharistandmission.blogspot.it/2016/07/defacto-in-real-life-practicallybod.html
2.
By assuming there are physical cases of the baptism of desire and blood and being saved in invincible ignorance, all without the baptism of water, the contemporary Church has rejected the rule, the general teaching on salvation over the centuries
http://eucharistandmission.blogspot.it/2016/07/by-assuming-there-are-physical-cases-of.html
http://eucharistandmission.blogspot.it/2016/07/defacto-in-real-life-practicallybod.html