Sunday, December 27, 2009

ANOTHER ARCHBISHOP OF BOSTON OPPOSES POPE PIUS XII

It was the former Archbishop of Boston Richard Cushing who refused to publicly teach the ex cathedra dogma extra ecclesiam nulla salus. In a rare rebellion for a cardinal at that time,  the Letter of the Holy Office, Vatican 1948, was made public three years after he received it. The Letter addressed to the Archbishop of Boston was approved by Pope Pius XII, Servant of God who is on his way to sainthood. The Letter endorsed the ex cathedra dogma and called it the ‘infallible teaching’. The dogma stated as did Fr. Leonard Feeney of Boston, that de facto everyone needs to enter the Catholic Church for salvation and there were no exceptions.
Today the Archbishop of Boston Cardinal Sean O’Malley opposes the dogma and Pope Pius XII Letter to the Archbishop of Boston, relative to Fr. Leonard Feeney. He is not being excommunicated. Neither is an interdict being placed on him as was done for the priest from Boston, founder of the Catholic communities, Slaves of the Immaculate Heart of Mary.
The dogma indicated that every Jew, and non Catholic in Boston, needs to enter the Catholic Church with the baptism of water to go to Heaven and not to go to Hell.
The Society of St. Pius X (SSPX) , whom Cardinal O’Malley and Jewish Left organizations have criticized, support the dogma extra ecclesiam nulla salus. They endorse what the Jewish left media and groups refer to as, the pejorative ‘strict interpretation’ of the dogma.
Cardinal Richard Cushing placed a prohibition (interdict) on St. Benedict Center and Fr. Leonard Feeney. Catholics in the Archdiocese of Boston were prohibited from visiting. When the excommunication against Fr. Leonard Feeney for disobedience to the Archbishop, was lifted, without the priest having to recant, there was no apology from the Archbishop of Boston’s Office. Neither is there still an apology from the Jesuits who expelled  Fr. Leonard Feeney from the community, for affirming the dogma which they would never ever.

Presently, Jewish Left, pro Israel organizations in Boston,  are allowed to approve the religious syllabus for Catholic schools and now even the Catechism clases in the Archdiocese  is  overlooked and approved by the Jewish Anti Defamation League (ADL) and the Center for Jewish Christian Learning Boston College. (See the website of the Archdiocese of Boston, Ecumenical and Inter Religious Dept..). These pro-homosexual-abortion-euthanasia organizations are allowed to enter the Catechism classroom in the archdiocese and determine Catholic Religious Education.
The Archbishop of Boston allows them to spread their message that Jews do not have to convert, their Covenant is everlasting and valid, there is no mortal sin, there is no objective reality at the supernatural level it is all relative and, that  different religions are equal paths to salvation.
According to the Archdiocese website their relationship with Jews is based on Nostra Aetate, Vatican Council II which is interpreted as keeping good relations and so not mentioning or affirming the dogma, neither Ad Gentes 7, Vatican Council II.
Ad Gentes 7. … all must be converted to Him, made known by the Church's preaching, and all must be incorporated into Him by baptism and into the Church which is His body. For Christ Himself "by stressing in express language the necessity of faith and baptism (cf. Mark 16:16; John 3:5), at the same time confirmed the necessity of the Church, into which men enter by baptism, as by a door…’
Ad Gentes 7, Vatican Council II is saying that all Jews in Boston need to convert to for salvation. The dogma extra ecclesiam nulla salus also says all Jews in Boston.
Ad Gentes 7: ‘Therefore those men cannot be saved, who though aware that God, through Jesus Christ founded the Church as something necessary, still do not wish to enter into it, or to persevere in it."…
The Jewish Left groups active in the archdiocese are educated and aware. They are oriented to Hell according to Ad Gentes7 and Lumen Gentium 14, Vatican Council II.

Here is the sad decree issued by the Archbishop of Boston, Cardinal Richard Cushing.
April 18, 1949



Rev. Leonard Feeney, S.J., because of grave offense against the laws of the Catholic Church has lost the right to perform any priestly function, including preaching and teaching of religion.
Any Catholics who frequent St. Benedict’s Center, or who in any way take part in or assist its activities forfeit the right to receive the Sacrament of Penance and Holy Eucharist.
Given at Boston on the 18th day of April, 1949.
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Here is the Letter of the Holy Office under Pope Pius XII which affirmed the dogma and criticized Fr.Leonard Feeney for disobeying the Archbishop of Boston who at that time was assumed to be faithful to the Catholic Church. Time would prove otherwise.

To: Richard J. Cushing, Archbishop of Boston.


LETTER OF THE HOLY OFFICE


From the Headquarters of the Holy Office, Aug. 8, 1949.
Your Excellency:

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 [Denzinger, n. 1792].

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 [Denzinger, nn. 797, 807].
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, Mystici Corporis - On the Mystical Body of Jesus Christ (AAS, Vol. 35, an. 1943, p. 193 ff.). For in this letter the Sovereign Pontiff clearly distinguishes between those who are actually incorporated into the Church as members, and those who are united to the Church only by desire.

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, Singulari quadam, [in Denzinger, n. 1641 ff.]; also Pope Pius IX in the encyclical letter, Quanto conficiamur moerore, [in Denzinger, n. 1677].

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 the Housetops", fascicle 3, as the genuine teaching of the Catholic Church are far from being such and are very harmful both to those within the Church and those without.
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 “imprimatur,“ which is prescribed by the sacred canons.

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.


Alfredo Cardinal Ottaviani, Assessor.


Holy Office, 8 Aug., 1949.
Richard J. Cushing +, Archbishop of Boston
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Here is the excommunication  which would be lifted without Fr.Leonard Feeney having to recant on extra ecclesiam nulla salus.

Pius XII's Official Decree of Excommunication

of the Jesuit Leonard Feeney,
February 13, 1953
Prior to the excommunication, Feeney received the following summons to appear before the Holy Office from Cardinal Pizzardo on November 22, 1952.

The Holy Office has been obliged repeatedly to make your teaching and conduct in the Church the object of its special care and attention, and recently, after having again carefully examined and calmly weighed all the evidence collected in your cause, it has found it necessary to bring this question to a conclusion.


DECREE
THE PRIEST LEONARD FEENEY IS DECLARED EXCOMMUNICATED
Since the priest Leonard Feeney, a resident of Boston (Saint Benedict Center), who for a long time has been suspended a divinis for grave disobedience toward church authority, has not, despite repeated warnings and threats of incurring excommunication ipso facto, come to his senses, the Most Eminent and Reverend Fathers, charged with safeguarding matters of faith and morals, have, in a Plenary Session held on Wednesday 4 February 1953, declared him excommunicated with all the effects of the law.


On Thursday, 12 February 1953, our Most Holy Lord Pius XII, by Divine Providence Pope, approved and confirmed the decree of the Most Eminent Fathers, and ordered that it be made a matter of public law.
Given at Rome, at the headquarters of the Holy Office, 13 February 1953.
Marius Crovini, Notary
AAS (February 16, 1953) Vol. XXXXV, Page 100
Pope Pius XII
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Here is the ex cathedra dogma that Pope Pius XII approved.



• “There is but one universal Church of the faithful, outside which no one at all is saved.” (Pope Innocent III, Fourth Lateran Council, 1215.)


• “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 Boniface VIII, the Bull Unam Sanctam, 1302.)

• “The most Holy Roman Church firmly believes, professes and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jews and heretics and schismatics, can have a share in life eternal; but that they will go into the eternal fire which was prepared for the devil and his angels, unless before death they are joined with Her; and that so important is the unity of this ecclesiastical body that only those remaining within this unity can profit by the sacraments of the Church unto salvation, and they alone can receive an eternal recompense for their fasts, their almsgivings, their other works of Christian piety and the duties of a Christian soldier. No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ, can be saved, unless he remain within the bosom and the unity of the Catholic Church.” (Pope Eugene IV, the Bull Cantate Domino, 1441.)
-from the website Catholicism.org and “No Salvation outside the Church”: Link List ,(http://nosalvationoutsideofthecatholicchurch.blogspot.com/,
The Three Dogmatic Statements Regarding EENS)
For more information on the views of Fr.Leonard Feeney (not according to the Jewish Left) see http://nosalvationoutsideofthecatholicchurch.blogspot.com/
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