John 3:16

"Your heart is broken, the heart that did not know hatred, revenge, resentment, jealousy or envy but only love, love so deep and so wide that it embraces your Father in heaven as well as all humanity in time and space. Your broken heart is the source of my salvation, the foundation of my hope, the cause of my love. It is the sacred place where all that was, is and ever shall be is held in unity. There all suffering has been suffered, all anguish lived, all loneliness endured, all abandonment felt and all agony cried out. There, human and divine love have kissed, and there God and all men and women of history are reconciled. All the tears of the human race have been cried there, all pain understood and all despair touched."

-Henri Nouwen

Implicitum votum

"Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. She knows that it is given by Him who enlightens all men so that they may finally have life." (Lumen Gentium, No. 16).

Followers of the late Fr. Leonard Feeney have initiated a discussion thread at the Holy Cross Cardinal Newman Society website with an article written by Fr. Brian W. Harrison, O.S., and entitled "Can an 'implicit faith' in Christ be sufficient for salvation?"*

The answer is: yes. Let's hear from Avery Cardinal Dulles on the subject: "The Magisterium of the Church has gradually clarified its position regarding the possibilities of salvific faith for the unevangelized. From patristic times until our own century the axiom 'Outside the Church no salvation' was often stated in terms that seemed to make explicitly Christian and Catholic faith an absolute condition for salvation. For example, the Council of Florence in its Decree for the Jacobites (1442) asserted: '[The Holy Roman Church] firmly believes, professes, and preaches that none of those who exist outside of the Catholic Church - not only pagans but also Jews or heretics and schismatics - can become sharers of eternal life; rather, they will go into the eternal fire 'that was prepared for the devil and his angels' [Mt 25: 41] unless, before the end of their lives, they are joined to that same Church.' (DS 1351).

This position was nuanced in the mid-nineteenth century. In an allocution given on the occasion of the definition of the Immaculate Conception of the Blessed Virgin in 1854, Pope Pius IX reminded the assembled bishops of the error of thinking that Catholics 'can well hope for the eternal salvation of all those who have in no way lived in the true Church of Christ.' But then he added that God in his justice and mercy will never impute guilt to those who innocently err. We must not presume to judge the limits of invincible ignorance, 'taking into account the great variety of peoples, lands, native talents, and so many other factors.'

In an encyclical of 1863 the same pope again repudiated the extremes of rigorism and latitudinarianism. He wrote:

'It is once again necessary to recall and censure the very serious error in which some Catholics are unfortunately involved, that of believing that it is possible to attain eternal life although living in error and in a state of alienation from the true faith and from Catholic unity. This view is utterly contrary to Catholic teaching. You know also that people who are invincibly ignorant of our holy religion, provided that they sincerely keep the precepts of the natural law, who are prepared to obey God, and who live honorable and upright lives, can, by the efficacious power of the light and grace of God, attain eternal life; for God, who fully beholds, scrutinizes, and knows the minds, hearts, thoughts, and dispositions of all, in his supreme mercy will by no means permit anyone who is not guilty of voluntary fault to suffer eternal punishments.'

Under Pius XII the salvation of 'nonbelievers' was discussed in connection with the necessity of belonging to the true Church in order to be saved. The encyclical Mystici corporis (1943), after declaring that the Catholic Church alone is the Mystical Body of Christ, spoke of the possibility of belonging to it not by formal membership but 'by a kind of unconscious desire and intent' (inscio quodam desiderio ac voto, DS 3821). The pope seemed to imply that this latter type of belonging, even though it did not give the full benefits of incorporation in the visible organization of the Good Shepherd, might suffice for salvation in the case of persons inculpably ignorant of the true faith.

In 1949 the Holy Office, in a letter to the Archbishop of Boston, declared that an 'implicit intent' (implicitum votum) could suffice, provided that it was accompanied by supernatural faith and perfect charity (DS 3870-72). These texts, while not dealing directly with the kind of faith required for salvation, implied that explicit faith in Christ and the Church would not be necessary in the case of the unevangelized....

As late as the mid-twentieth century Leonard Feeney , S.J., and his followers at St. Benedict Center in Cambridge, Massachusetts, proclaimed that no one could be saved without joining, or explicitly intending to join, the Roman Catholic Church. Feeney's pessimistic position was, however, rejected by the Roman Congregation of the Holy Office, which asserted, as already mentioned, that a merely implicit desire to join the Catholic Church, if accompanied by faith and informed by perfect charity, could suffice." (The Assurance of Things Hoped For: A Theology of Christian Faith, pp. 259-260, 262).

Fr. Brian W. Harrison has no authority to contradict the Teaching Magisterium of the Church. Neither do the followers of the late Fr. Leonard Feeney. As Richard B [a Catholic apologist from the Worcester Diocese] explained at the Holy Cross Cardinal Newman Society website:

"Theologians are not in any way the Teaching Magisterium. Fr. Feeney or any of his followers are in error to think that they can, in any measure, take on the charism of the Teaching Magisterium and thereby proclaim what the dogma [Extra Ecclesiam nulla salus] is all about...Only Peter, by himself alone, or with the Bishops, who are one with Peter, have the charism to proclaim the content of this dogma."

Well said Richard. This situation is very serious. Followers of the late Fr. Leonard Feeney who are defending his rejected interpretation of the dogma are continuing to sow the seeds of dissent from the Church's authentic teaching on the subject. This situation needs to be addressed in a meaningful way by Church authorities.


Related reading here and here.


* The Congregation for the Doctrine of the Faith, in its 1990 Instruction on the Ecclesial Vocation of the Theologian, distinguishes clearly between questions which theologians may raise about authoritative but noninfallible teachings (nos. 24-31) and dissent from such teachings (nos. 32-41). The document judges that questioning can be compatible with the "religious submission" required (see Lumen Gentium, No. 25), but it firmly and unequivocally rejects dissent from such teachings as incompatible with this "religious submission" and irreconcilable with the theologian's vocation. Dissent from infallibly proposed teachings (such as the Church's understanding of the dogma "Outside the Church no salvation") is a fortiori excluded. This teaching is outlined quite clearly in the Catechism of the Catholic Church, which Pope John Paul II says, "..is a statement of the Church's faith and of Catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition, and the Church's Magisterium." (Apostolic Constitution Fidei Depositum, No. 3). In this same Apostolic Constitution, Pope John Paul II states that the Catechism "..is the result of the collaboration of the whole Episcopate of the Catholic Church." (No. 2).

Theologians such as Fr. Brian Harrison are not "pastors" within the Church. They have not been given the mission from the Lord Jesus to instruct the faithful in "all that serves to make the People of God live their lives in holiness and increase their faith" (Dei Verbum, No. 8). This mission has been entrusted exclusively to the Magisterium of the Church, i.e., the Pope and those Bishops who remain united with him.

Dei Verbum of the Second Vatican Council teaches that, "the task of authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teaching office of the Church, whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit, it draws from this one deposit of faith everything which it presents for belief as divinely revealed." (No. 10).

As the apostasy spreads, Churches across the Northeast continue to close...

"The great trial has arrived for your Church. How great is your responsibility, O Pastors of the Holy Church of God! You continue along the path of division from the Pope and of the rejection of his Magisterium; indeed, in a hidden way, there is in preparation a true schism which could soon become open and proclaimed...And then, there will remain only a small faithful remnant, over which I will keep watch in the garden of my Immaculate Heart.The great trial has arrived for all humanity. The chastisement, predicted by me at Fatima and contained in that part of the secret which has not yet been revealed, is about to take place. The great moment of divine justice and of mercy has come upon the world."

- Our Lady to Fr. Gobbi, Malvern Pennsylvania, 1990.

While I have struggled (to no avail, see here) in the past to get The Catholic Free Press to list a Marian Movement of Priests Cenacle in the Diocesan Calendar of Events (which to me, is odd), a Professor continues to teach at the College of the Holy Cross even though he is supportive of homosexuality and claims to be "married" to another man! *

Who is welcome and who is not? The MMP is fully loyal to the Magisterium of the Church. Members consecrate themselves to the Immaculate Heart of Mary and pledge full obedience and loyalty to the Magisterium.

* See here.

Our Lord Jesus to St. Faustina:

You will prepare the world for My final coming. (Diary 429)

Speak to the world about My mercy ... It is a sign for the end times. After it will come the Day of Justice. While there is still time, let them have recourse to the fountain of My mercy. (Diary 848)

Tell souls about this great mercy of Mine, because the awful day, the day of My justice, is near. (Diary 965).

I am prolonging the time of mercy for the sake of sinners. But woe to them if they do not recognize this time of My visitation. (Diary 1160)

Before the Day of Justice, I am sending the Day of Mercy. (Diary 1588)

He who refuses to pass through the door of My mercy must pass through the door of My justice. (Diary 1146).

In addition to these words of Our Lord Sr. Faustina gives us the Words of the Mother of Mercy, the Blessed Virgin:

You have to speak to the world about His great mercy and prepare the world for the Second Coming of Him who will come, not as a merciful Savior, but as a just Judge. Oh how terrible is that day! Determined is the day of justice, the day of divine wrath. The angels tremble before it. Speak to souls about this great mercy while it is still the time for granting mercy. (Diary 635).

Bishop McManus: Authority and Service

Faithful Catholics of the Worcester Diocese are blessed to have a spiritual leader such as The Most Reverend Robert J. McManus. As Father Euteneuer of Human Life International has observed (see here), "In a time when far too many scandals go unaddressed in our Catholic institutions it is very encouraging to see a bishop take a bold stand in defense of his people and the integrity of the Church."

There are some who would criticize the Bishop, asserting that he should have done more. They would argue, along with Dr. Dietrich von Hildebrand, that: "The right use of the sacred authority of a bishop or a religious superior is much more necessary, more urgently called for by God when it is not just the deviation of an individual which is at stake, but rather the spreading of a terrible spiritual plague by one who is either malicious or ignorant. The failure to use God-given authority against such a person [and one could add an institution of higher learning] is a betrayal of Christ. Anyone who, from cowardice or insufficient moral courage, fails to take up a fight, brings a terrible responsibility upon himself...The betrayal of God-given authority, by keeping silent or by not intervening where this is a sacred duty before God, is always a very grave fault. Sometimes it comes from the ostrich-policy of burying one's head in the sand and not wanting to see the evils which authority can and should eliminate; sometimes it comes from the slogan, 'Authority is no longer effective today, it belongs to the Middle Ages.' This is much more dangerous than the abuse of authority which we just discussed; it is an even worse naturalism than this abuse, it is a failure to see what is demanded by the sacred office of a bishop or a religious superior. One looks upon authority as uncharitable and harsh because one looks at it 'from without,' and fails to understand that it is a deed of the greatest love, that it is true love of neighbor to use God-given authority in the spirit of Christ and with the full awareness of being responsible before God." (The Devastated Vineyard, pp. 205-207).

And this is certainly true. But what exactly is "the right use of sacred authority"? Is it only command and not service? Does a Bishop have to abandon the pastoral dimension of his ministry? Of course not. In Mark 10: 42-44, Jesus tells His Disciples: "..You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all."

In his book entitled, "Rise, Let Us Be On Our Way," Pope John Paul II wrote, "There is always a problem in achieving a balance between authority and service. Maybe I should have been more assertive. I think this is partly a matter of my temperament. Yet it could also be related to the will of Christ, who asked His Apostles not to dominate but to serve. Obviously a bishop has authority, but much depends on the way he exercises it. If a bishop stresses his authority too much, then the people think all he can do is issue commands. On the other hand, if he adopts an attitude of service, the faithful spontaneously tend to listen to him and willingly submit to his authority. So a certain balance is needed. If a bishop says, 'I'm in charge here' or 'I'm only here to serve,' then something is missing: He must serve by ruling and rule by serving. We have an eloquent model of this dual approach in Christ Himself: He served unceasingly, but in the spirit of serving God He was also able to expel the money changers from the temple when this was needed." (Rise, Let Us Be On Our Way, pp. 49-50).

Bishop McManus has warned Holy Cross that continued dissent will have its consequences. He is also being pastoral while remembering that authority is not just command but service. He is striving to achieve a balance. And he deserves our prayers and our support.

Something else to thank Holy Cross College for...

Today's Sunday Telegram (Worcester Telegram & Gazette) is running a story by Denise Lavoie on the retirement of Justice John Greaney (an SJC judge). This article is subtitled, "Holy Cross pointed Greaney to profession."

Lavoie writes, "Justice John Greaney didn't write the Supreme Judicial Court's landmark ruling making Massachusetts the first state in the nation to legalize same-sex marriage, but five years later, a passage from his concurring opinion is sometimes used by gay couples in their wedding ceremonies. 'We share a common humanity and participate together in the social contract that is the foundation of our Commonwealth,' Greaney wrote. 'Simple principles of decency dictate that we extend...full acceptance, tolerance and respect. We should do so because it is the right thing to do.'"

Greaney, the son of an Irish immigrant, "said he knew he wanted to be a judge since his days at the College of the Holy Cross in Worcester, where his professors 'kept stressing that you have to do something with your life and contribute to society and the well-being of others.'"

And Justice Greaney believes that he has contributed to "the well-being of others"? To the common good? The Congregation for the Doctrine of the Faith, in a document entitled Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, had this to say:

"The inevitable consequences of legal recognition of homosexual unions would be the redefinition of marriage, which would become, in its legal status, an institution devoid of essential reference to factors linked to homosexuality; for example, procreation and raising children. If, from the legal standpoint, marriage between a man and a woman were to be considered just one possible form of marriage, the concept of marriage would undergo a radical transformation, with grave detriment to the common good. By putting homosexual unions on a legal plane analogous to that of marriage and the family, the State acts arbitrarily and in contradiction with its duties." (No. 8).

Yes indeed, Holy Cross is creating quite a name for itself. Just recently, this institution spent a week promoting homosexuality.

Recall the teaching of Pope Pius XI in his famous Encyclical "On Christian Marriage":

"First of all, let this remain the unchanged and unshakable foundation: Matrimony was neither established nor restored by man but by God. It has been protected, strengthened, and elevated not by the laws of men, but by those of God, the author of human nature, and of Christ who restored that same nature. Consequently, these laws cannot be changed according to men's pleasure, nor by any agreement of the spouses themselves that is contrary to these laws. This is the teaching of Sacred Scripture (see Gen 1:27; 2:22f.; Mt 19:3ff.; Eph 5:23ff.); this is the constant, universal tradition of the Church; this is the solemn definition of the holy Council of Trent, which in the words of Sacred Scripture teaches and reasserts that the permanent and indissoluble bond of matrimony, its unity and strength, have their origin in God."

The Catechism of the Catholic Church, Nos. 1603-1605, explain marriage in the order of creation:

"The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws. . . . God himself is the author of marriage." The vocation to marriage is written in the very nature of man and woman as they came from the hand of the Creator. Marriage is not a purely human institution despite the many variations it may have undergone through the centuries in different cultures, social structures, and spiritual attitudes. These differences should not cause us to forget its common and permanent characteristics. Although the dignity of this institution is not transparent everywhere with the same clarity, some sense of the greatness of the matrimonial union exists in all cultures. "The well-being of the individual person and of both human and Christian society is closely bound up with the healthy state of conjugal and family life."

God who created man out of love also calls him to love the fundamental and innate vocation of every human being. For man is created in the image and likeness of God who is himself love. Since God created him man and woman, their mutual love becomes an image of the absolute and unfailing love with which God loves man. It is good, very good, in the Creator's eyes. And this love which God blesses is intended to be fruitful and to be realized in the common work of watching over creation: "And God blessed them, and God said to them: 'Be fruitful and multiply, and fill the earth and subdue it.'"

Holy Scripture affirms that man and woman were created for one another: "It is not good that the man should be alone." The woman, "flesh of his flesh," his equal, his nearest in all things, is given to him by God as a "helpmate"; she thus represents God from whom comes our help. "Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh." The Lord himself shows that this signifies an unbreakable union of their two lives by recalling what the plan of the Creator had been "in the beginning": "So they are no longer two, but one flesh."

Pray for Justice Greaney and the College of the Holy Cross.

Spreading the Gospel of Hate at HCCNS

Note: It would appear that an individual or individuals have been posting attacks against my person at the Holy Cross Cardinal Newman Society website [operated by Mr. Vic Melfa, Diocese of Worcester, Massachusetts] because I have questioned Mr. Philip Lawler [author of The Faithful Departed] as to why he attended the 2008 Saint Benedict Center Conference in Nashua, New Hampshire as a guest speaker - the Saint Benedict Center, which is based out of Richmond, New Hampshire, has been listed as an anti-Semitic hate group by the Southern Poverty Law Center and has been featured on the television program Chronicle.

Comments have also been left at the HCCNS website promoting the work of E. Michael Jones and the publication Culture Wars.

For this reason, I would encourage readers of this Blog to visit an excellent Blog authored by Mr. Matthew Anger, a freelance Catholic journalist who has contributed to the Latin Mass Magazine:

http://fringewatcher.blogspot.com/2006/07/culture-wars-troubling-praise-of-israel.html

http://fringewatcher.blogspot.com/2006/01/e-michael-jones-and-jews.html

Mr. Anger explains:

"Jones may differ superficially from the hard-core racialist anti-Semites in that his Jewish fixation is "religious." But all this really does is to make hatred palatable to people who might have some remaining Christian scruples. It is hardly surprising that Jones' message is admired by virulent racists like the Vanguard News Network (see the post of "Shamir on the Jewish Question," reprinted from Jones' Culture Wars, September 2005). In 2004, the Catholic League issued a forthright expose of E. Michael Jones' soft-sell anti-Semitism in The Catalyst ("Playing Fast and Loose With Theology," July-August 2004)."