"Father Feeney died in the good graces of the Church, without even the slightest ecclesiastical censure remaining upon him. He did so without having changed his position on "no salvation outside the Church." In fact, he made no doctrinal reversals of any sort. Knowing that he maintained his dogmatic "hard line," Church officials lifted "any censures which may have been incurred" in 1972."
But this isn't the whole story. Not by a long-shot. As explained by Fr. William Most, an internationally acclaimed theologian and Scripture scholar:
"When Feeney was old, some church authorities out of sorrow for him, let him be reconciled to the Church. As part of the unfortunate looseness we see so often today, they did not demand that he recant. So he did not. As a result, some former followers of his came back to the Church. Others even today insist that the lack of demanding a recantation meant Feeney had been right all along. Of course not. We have proved that abundantly with official texts above and the texts of the Fathers of the Church." Source: http://www.ewtn.com/library/scriptur/feeney.txt
The following explains the Church's understanding of the dogma Extra Ecclesiam nulla salus and the real status of Father Feeney's doctrinal position:
LETTER OF THE SACRED CONGREGATION OF THE HOLY OFFICE
Archbishop Richard J. Cushing
Given on August 8, 1949 explaining the true sense of Catholic doctrine that there is no salvation outside the Church.
This important Letter of the Holy Office is introduced by a letter of the Most Reverend Archbishop of Boston.
The Supreme Sacred Congregation of the Holy Office has examined again the problem of Father Leonard Feeney and St. Benedict Center. Having studied carefully the publications issued by the Center, and having considered all the circumstances of this case, the Sacred Congregation has ordered me to publish, in its entirety, the letter which the same Congregation sent me on the 8th of August, 1949. The Supreme Pontiff, His Holiness, Pope Pius XII, has given full approval to this decision. In due obedience, therefore, we publish, in its entirety, the Latin text of the letter as received from the Holy Office with an English translation of the same approved by the Holy See.
Given at Boston, Mass., the 4th day of September, 1952.
Walter J. Furlong, Chancellor
Richard J. Cushing, Archbishop of Boston.
LETTER OF THE HOLY OFFICE
From the Headquarters of the Holy Office, Aug. 8, 1949.
This Supreme Sacred Congregation has followed very attentively the rise and the course of the grave controversy stirred up by certain associates of "St. Benedict Center" and "Boston College" in regard to the interpretation of that axiom: "Outside the Church there is no salvation."
After having examined all the documents that are necessary or useful in this matter, among them information from your Chancery, as well as appeals and reports in which the associates of "St. Benedict Center" explain their opinions and complaints, and also many other documents pertinent to the controversy, officially collected, the same Sacred Congregation is convinced that the unfortunate controversy arose from the fact that the axiom, "outside the Church there is no salvation," was not correctly understood and weighed, and that the same controversy was rendered more bitter by serious disturbance of discipline arising from the fact that some of the associates of the institutions mentioned above refused reverence and obedience to legitimate authorities.
Accordingly, the Most Eminent and Most Reverend Cardinals of this Supreme Congregation, in a plenary session held on Wednesday, July 27, 1949, decreed, and the august Pontiff in an audience on the following Thursday, July 28, 1949, deigned to give his approval, that the following explanations pertinent to the doctrine, and also that invitations and exhortations relevant to discipline be given:
We are bound by divine and Catholic faith to believe all those things which are contained in the word of God, whether it be Scripture or Tradition, and are proposed by the Church to be believed as divinely revealed, not only through solemn judgment but also through the ordinary and universal teaching office (
Now, among those things which the Church has always preached and will never cease to preach is contained also that infallible statement by which we are taught that there is no salvation outside the Church.
However, this dogma must be understood in that sense in which the Church herself understands it. For, it was not to private judgments that Our Savior gave for explanation those things that are contained in the deposit of faith, but to the teaching authority of the Church.
Now, in the first place, the Church teaches that in this matter there is question of a most strict command of Jesus Christ. For He explicitly enjoined on His apostles to teach all nations to observe all things whatsoever He Himself had commanded (Matt. 28: 19-20).
Now, among the commandments of Christ, that one holds not the least place by which we are commanded to be incorporated by baptism into the Mystical Body of Christ, which is the Church, and to remain united to Christ and to His Vicar, through whom He Himself in a visible manner governs the Church on earth.
Therefore, no one will be saved who, knowing the Church to have been divinely established by Christ, nevertheless refuses to submit to the Church or withholds obedience from the Roman Pontiff, the Vicar of Christ on earth.
Not only did the Savior command that all nations should enter the Church, but He also decreed the Church to be a means of salvation without which no one can enter the kingdom of eternal glory.
In His infinite mercy God has willed that the effects, necessary for one to be saved, of those helps to salvation which are directed toward man's final end, not by intrinsic necessity, but only by divine institution, can also be obtained in certain circumstances when those helps are used only in desire and longing. This we see clearly stated in the Sacred Council of Trent, both in reference to the sacrament of regeneration and in reference to the sacrament of penance (
The same in its own degree must be asserted of the Church, in as far as she is the general help to salvation. Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member, but it is necessary that at least he be united to her by desire and longing.
However, this desire need not always be explicit, as it is in catechumens; but when a person is involved in invincible ignorance God accepts also an implicit desire, so called because it is included in that good disposition of soul whereby a person wishes his will to be conformed to the will of God.
These things are clearly taught in that dogmatic letter which was issued by the Sovereign Pontiff, Pope Pius XII, on June 29, 1943,
Discussing the members of which the Mystical Body is-composed here on earth, the same august Pontiff says: "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."
Toward the end of this same encyclical letter, when most affectionately inviting to unity those who do not belong to the body of the Catholic Church, he mentions those who "are related to the Mystical Body of the Redeemer by a certain unconscious yearning and desire," and these he by no means excludes from eternal salvation, but on the other hand states that they are in a condition "in which they cannot be sure of their salvation" since "they still remain deprived of those many heavenly gifts and helps which can only be enjoyed in the Catholic Church" (AAS, 1. c., p. 243). With these wise words he reproves both those who exclude from eternal salvation all united to the Church only by implicit desire, and those who falsely assert that men can be saved equally well in every religion (cf. Pope Pius IX, Allocution,
But it must not be thought that any kind of desire of entering the Church suffices that one may be saved. It is necessary that the desire by which one is related to the Church be animated by perfect charity. Nor can an implicit desire produce its effect, unless a person has supernatural faith: "For he who comes to God must believe that God exists and is a rewarder of those who seek Him" (Heb. 11:6). The Council of Trent declares (Session VI, chap. 8): "Faith is the beginning of man's salvation, the foundation and root of all justification, without which it is impossible to please God and attain to the fellowship of His children" (Denzinger, n. 801).
From what has been said it is evident that those things which are proposed in the periodical
From these declarations which pertain to doctrine, certain conclusions follow which regard discipline and conduct, and which cannot be unknown to those who vigorously defend the necessity by which all are bound' of belonging to the true Church and of submitting to the authority of the Roman Pontiff and of the Bishops "whom the Holy Ghost has placed . . . to rule the Church" (Acts 20:28).
Hence, one cannot understand how the St. Benedict Center can consistently claim to be a Catholic school and wish to be accounted such, and yet not conform to the prescriptions of canons 1381 and 1382 of the Code of Canon Law, and continue to exist as a source of discord and rebellion against ecclesiastical authority and as a source of the disturbance of many consciences.
Furthermore, it is beyond understanding how a member of a religious Institute, namely Father Feeney, presents himself as a "Defender of the Faith," and at the same time does not hesitate to attack the catechetical instruction proposed by lawful authorities, and has not even feared to incur grave sanctions threatened by the sacred canons because of his serious violations of his duties as a religious, a priest, and an ordinary member of the Church.
Finally, it is in no wise to be tolerated that certain Catholics shall claim for themselves the right to publish a periodical, for the purpose of spreading theological doctrines, without the permission of competent Church authority, called the "
Therefore, let them who in grave peril are ranged against the Church seriously bear in mind that after "Rome has spoken" they cannot be excused even by reasons of good faith. Certainly, their bond and duty of obedience toward the Church is much graver than that of those who as yet are related to the Church "only by an unconscious desire." Let them realize that they are children of the Church, lovingly nourished by her with the milk of doctrine and the sacraments, and hence, having heard the clear voice of their Mother, they cannot be excused from culpable ignorance, and therefore to them apply without any restriction that principle: submission to the Catholic Church and to the Sovereign Pontiff is required as necessary for salvation.
In sending this letter, I declare my profound esteem, and remain,
Your Excellency's most devoted,
F. Cardinal Marchetti-Selvaggiani.
A. Ottaviani, Assessor.
(Private); Holy Office, 8 Aug., 1949.
It is noteworthy that while Louis Villarrubia always seems to find the time to propagate Fr. Feeney's erroneous doctrinal position, he never seems to find any time to answer his critics who wish to know how he can be an ordained deacon in the Catholic Church without canonical permission from the Church.
Related reading: http://lasalettejourney.blogspot.com/2008/02/still-no-answer-from-saint-benedict.html
Related reading: http://www.splcenter.org/intel/intelreport/article.jsp?pid=1385
Related reading: www.thebostonchannel.com/chronicle/15910669/detail.html
"Both Feeney and Lefebvre ended up betraying the pope they professed to love so well by willfully disobeying a clear order from their ecclesiastical superiors and by claiming that they had heavenly permission to engage in their renegade activities. Furthermore, for all their stated concern for law in general, both evidently had little regard for ecclesial law in particular, in that they both continued to regularly administer the sacraments despite the fact their faculties had been withdrawn by their superiors—Feeney in April of 1949, and Lefebvre in July of 1976.
Likewise, both of these 20th-century schismatics stubbornly focussed on a technicality in Canon Law in an attempt to prove themselves right, all the while claiming a martyr's role. Feeney claimed the papal Protocol explicitly condemning his group was invalid since it hadn't been published in the
Another similarity between the Boston priest and the French cardinal concerns their penchant for the private interpretation of magisterial documents. Just as Feeney claimed to possess the one, true interpretation of Benedict VIII's
Both Feeney and Lefebvre gathered around themselves counselors who were, in retrospect, at least as crafty and cunning as their mentors had been in their worst moments. One wonders whether it was fidelity to the cause or simple self-interest that lay behind both Feeney's and Lefebvre's advisors' stubborn insistence that their respective leaders—Catherine Goddard Clarke with Feeney and Richard Williamson with Lefebvre, for example—take a hard line against the church, even when it meant excommunication for him.
Finally, and most significantly, both Leonard Feeney and Marcel Lefebvre are dead. And, like the hundreds of other so-called "reformers" that have appeared over the centuries, the movements they spawned have broken up, splintering off into increasingly smaller sects. Such is the fate reserved for those who believe themselves to be more Catholic than the pope. Without a central authority, the spirit of self-will that generated the division in the first place perpetuates itself, eventuating in more and more schisms."