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[Apocalypse (Revelation) 8:13]

Sunday, June 28, 2015

Extra Ecclesiam Nulla Salus: Part Two

 Extra Ecclesiam Nulla Salus: Part Two

 Pope Saint Gregory the Great, Doctor, 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)


            "Consider that therefore whoever is not in the peace and unity of the Church cannot have God." (Epistle to Schismatic Bishops)

            "And indeed we have learnt from the ancient institution of the Fathers that whosoever among heretics are baptized in the name of the Trinity, when they return to Holy Church, may be recalled to the bosom of mother Church either by unction of chrism, or by imposition of hands, or by profession of faith only.  Hence the West reconciles Arians to the Catholic Church by imposition of hands, but the East by the unction of Holy chrism.  But mono-physites and others are received by a true confession only, because holy baptism, which they have received among heretics, then acquires in them the power of cleansing, when either the former receive the Holy Spirit by imposition of hands, or the latter are united to the bowels of the holy and universal Church by reason of their confession of the true faith." (Epistle LXVII)

            “Since, then, by my own public profession you know the entireness of our belief, it is fitting that you have no further scruple concerning the Church of Saint Peter, Prince of the Apostles.  But persist in the true Faith, and ground your life on the rock of the Church, that is, in his confession: lest your many tears and your good works avail nothing, if they be separated from the true Faith.  For as branches wither without a root, so works, however good they seem, are nothing if separated from the solidity of the Faith." (To Theodelinda, Queen of the Lombards)

John Moschus (died A.D. 619): "There dwelt on the sacred river Jordan a certain old man, Cyriacus by name, of great merit before God.  To him came a stranger named Theophanes to ask advice concerning temptations.  The old man began to encourage him with talk about temperance.  Greatly edified and strengthened, he said to the old man, "Truly, my father, if it were not that in my own country I communicate with the Nestorians, I would remain with you."  Now, when the aged man heard the name "Nestorians," distressed for the ruin of a brother, he began to rebuke him, and entreated him to withdraw from that most evil and baneful heresy, and to seek admission into the Holy, Catholic and Apostolic Church, telling him at the same time that there is no other hope of salvation.  "But my father and master," said the brother, "surely this is what all heretics say: that, "Unless you communicate with us, you will not be saved."  Miserable that I am, I do not know what to do!  Therefore beseech the Lord to make me know for certain which is the true faith."  The old man was full of joy, and said to him, "Come; sit in the cave with me, and have complete hope in God, for His goodness will discover to you the true faith."  Then, leaving the brother in the cave, Cyriacus went forth to the dead sea to pray to God for him.

            "Now, about the ninth hour the following day, the brother beheld some one standing before him of terrible appearance, who said, "Come and see the truth!"  And, taking him, he led him to a darksome and fetid place where their burned fire and flames; and, in these flames he saw Nestorius, Eutyches, and certain others.  And he who had appeared to him said, "This place is prepared for heretics and for those who follow their teachings.  If this place pleases you, then continue in your present doctrine; but if you do not want to undergo this punishment, join yourself to the Holy, Catholic and Apostolic Church which that old man is teaching you to do.  For I tell you that, although a man should practice all the virtues and yet not believe rightly, he will have to suffer in this place!"  At these words, the brother regained consciousness, and told Cyriacus, on his return, all that he had seen.  And then he joined the Holy Catholic Church." (The Spiritual Meadow)


St. Maximus the Confessor (died A.D. 650): "Therefore if a man does not want to be, or to be called, a heretic, let him not strive to please this or that man [...] but let him hasten before all things to be in communion with the Roman See.  If he be in communion with it, he should be acknowledged by all and everywhere as faithful and orthodox.  He speaks in vain who tries to persuade me of the orthodoxy of those who, like himself, refuse obedience to his Holiness the Pope of the most holy Church of Rome: that is to the Apostolic See." (Quoted by Pope Leo XIII in Satis Cognitum)

Saint Bede the Venerable O.S.B., Doctor, (died A.D. 735): "He who will not willingly and humbly enter the gate of the Church will certainly be damned and enter the gate of hell whether he wants to or not." (Sermon 16)  "Without this confession, without this faith, no one can enter the kingdom of God." (Sermon 16)

            "Blessed Peter in a special manner received the keys of the kingdom of heaven and the headship of judiciary power, that all believers throughout the world might understand that all those who in any way separate themselves from the unity of this faith and communion, - such can neither be absolved from the bonds of their sins, nor enter the gate of the heavenly kingdom." (Homily on the day of Saints Peter and Paul)

Saint Peter Mavimenus (died A.D. 743): "Whoever does not embrace the Catholic Christian religion will be damned, as was your false prophet Mohammed." (Roman Martyrology, February 21st) [Upon this profession of the faith, the infidel murdered him.]

Alcuin of York (died A.D. 780): "He then gives the reason why he who believes not is condemned, viz. because he believeth not on the name of the only begotten Son of God.  For in this name alone is there salvation." (cf. Catena Aurea by Saint Thomas Aquinas, Jn. 3:18)

            "Behold, thou art, most holy Father, the Pontiff chosen by God, the Vicar of the Apostles, the heir of the Fathers, the Prince of the Church, the Nourisher of the one Spotless Dove.  In the kindness of fatherly feeling, by thy most holy prayers, and sweetest exhortations of sacred writings, gather us unto God's holy Church, within the very strong bonds of the Church's soundness; lest any of us, wandering about, should be met on the outside to be devoured by the ravenousness of the wolf." (Epistle)

Saint George of San Saba (died A.D. 852): "Mohammed was a disciple of the devil, and his followers are in a state of perdition." (In "Victories of the Martyrs" by Saint Alphonsus)

Blessed Rhabanus Maurus (died A.D. 856): "But this power of binding and loosing, though it seems given by the Lord to Peter alone, is indeed also given to the other Apostles, and is even now in the Bishops and Presbyters in every church.  But Peter received in a special manner the keys of the kingdom of heaven, and a supremacy of judicial power, that all the faithful throughout the world might understand that all who in any manner separate themselves from the unity of the faith, or from communion with him, should neither be able to be loosed from the bonds of sin, nor to enter the gate of the heavenly kingdom." (cf. Catena Aurea by Saint Thomas Aquinas, Mt. 18:18)

            "Without this faith, no one can enter Heaven." (cf. Catena Aurea by Saint Thomas Aquinas, Mk. 16:16)




Pope Hadrian II, A.D. 867-872: Council of Constantinople IV against the schismatic heretic Photius: "The first thing required for salvation is to keep the norm of correct faith and to deviate in no way from what the Fathers have established, because it is not possible to lay aside the words of our Lord Jesus Christ who said, `You are Peter, and on this rock I will build my Church.'  These words are proved true by their effects because, in the Apostolic See, the Catholic religion has always been preserved immaculate."

Pope Sylvester II, A.D. 999-1003: "I profess that outside the Catholic Church, no one is saved." (Profession of Faith made as Archbishop of Rheims, June 991; Letters of Gerbert, NY: Columbia University Press.) [This is the man that introduced Arabic numerals (the ones we use) into the West.]

Pope Saint Leo IX, A.D. 1049-1054): [regarding the eastern so-called "Orthodox" schismatics]: "If you live not in the body which is Christ, you are none of His.  Whose, then, are you?  You have been cut off and will wither, and like the branch pruned from the vine, you will burn in the fire - an end which may God's goodness keep far from you."

"So little does the Roman Church stand alone, as you think, that in the whole world any nation that in its pride dissents from her is in no way a church, but a council of heretics, a conventicle of schismatics, and a synagogue of Satan."

"As far as the pillars of the empire are concerned and its wise and honoured citizens, the city is most Christian and orthodox.  But we, not enduring the unheard-of offense and injury done to the Holy Apostolic and First See, wishing to defend in every way the Catholic Faith, by the authority of the Holy and Undivided Trinity and of the Apostolic See, whose legates we are, declare that Michael, patriarch by abuse; [...] Leo called bishop of Achrida; [...] and all their followers in the aforesaid errors and presumption shall be: anathema, maranatha [...] with all the heretics and with the devil and his angels, unless they repent.  Amen." (Sancta Romana Prima) [The "Orthodox" schismatics were thus excommunicated to burn with the devil and his angels.  When they came to the Council of Florence to be momentarily reconciled, they professed to the pope that: "We have come to you our head.  You are the foundation of the Church.  Every member that has left you is sick, and wild beasts have devoured the flock that has separated itself from you. [...]  You who have the power of the heavenly keys, open to us the gates of eternal life."]




Saint Bruno of Segni (died A.D. 1123): "Because baptism consists not in the faith of the giver but in the faith of those who receive it, it is good regardless of by whom it is given.  But where there is no Catholic faith, baptism does not work.  Consequently, whoever is baptized outside the Church is not released from sin before he returns to the Church.  For the remission of sins in no way occurs except within the Church. [...]

            "Thus it is clear that no one shall be saved outside the Church, whether he was baptized within it or outside of it.  Why is this?  Again, let the Lord himself speak: "If someone does not remain in me, let him be cast out like [dead] branches and they shall gather him up, throw him into the fire, and he shall burn." (St. John 15:6)  Hence, if the person perishes who was sometimes in Christ but who does not remain in Him, how shall the person not perish who was never in Him and did not remain in Him?  For whoever is baptized outside the Church never was nor ever shall be in Christ unless he should be joined to the Church before he departs this life – for he never was nor ever shall be in the body of Christ.  For if he is separated from the body of Christ, he is no longer a member of Christ.  Moreover, the body of Christ is not outside the Church.  Otherwise the Church itself would be outside itself – since the Church is the body of Christ – and this is impossible.

            "Consequently, baptism cannot be given and cannot benefit [the person] outside the Church.  For although baptism which is given outside the Church does have the form of the sacrament, it does not have the virtue of the sacrament; it has the form, of course, because it is done in the name of the Father, Son, and Holy Spirit.  It does not have the virtue, because it does not effect the remission of sins.  Why then are those who come from the heretics not rebaptized?  Do you want to hear why?  Because they have the form of baptism, i.e. because they have already been reborn from the water at the invocation of the Trinity.  It still remains for them to be reborn as well in the Holy Spirit who effects the remission of sins in them – something which the visible form cannot give.  For "unless someone should be reborn from the water and the Holy Spirit, he shall not enter the kingdom of God." (St. John 3:5) [...]

            "We have also stated that all sacraments outside the Church have the form, to be sure, but they do not have the virtue [of the sacrament].  We have also said that no one is saved outside the Church." (On Simoniacs)

Pope Innocent III, A.D. 1198-1216 (D423): "By the heart we believe and by the mouth we confess the one Church, not of heretics but the Holy Roman, Catholic, and Apostolic (Church) outside which we believe that no one is saved." (Profession of Faith for the Waldensians, Eius Exemplo)

            (D430) ***INFALLIBLE***: Ex cathedra: "One indeed is the universal Church of the faithful, outside which no one at all is saved." (IV Lateran Council, A.D. 1215)

Saint Francis of Assisi O.F.M., Founder, (died A.D. 1226): "And so the Friars who are inspired by God to work as missionaries among the Saracens [Mohammedans] and other unbelievers must get permission to go from their minister, who is their servant. [...]  We Friars Minor, servants and worthless as we are, humbly beg and implore everyone to persevere in the true faith and in a life of penance; there is no other way to be saved.  We beseech the whole world to do this, all those who serve our lord and God within the Holy Catholic and Apostolic Church, together with the whole hierarchy, priests, deacons, subdeacons, acolytes, exorcists, lectors, porters, and all clerics and religious, male or female; we beg all children, big and small, the poor and the needy, kings and princes, labourers and farmers, servants and masters; we beg all virgins and all other women, married or unmarried; we beg all lay folk, men and women, infants and adolescents, young and old, the healthy and the sick, the little and the great, all peoples, tribes, families and languages, all nations and all men everywhere, present and to come; we Friars Minor beg them all to persevere in the true faith and in a life of penance." (Rule of 1221)

Saint Thomas Aquinas O.P., Doctor, (died A.D. 1274): "But the unity of the Church exists primarily because of the unity of the faith; for the Church is nothing else than the aggregate of the faithful.  And because without faith it is impossible to please God, for this reason there is no room for salvation outside the Church." (Expositio Primae Decretalis ad Archdiaconum Tudertinum, edited by Fr, Raymond A. Verardo, O.P., Opusculum Theologica, Vol. 1, Marietta, Turin, 1954.)

            "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 Theologica III. 73, 3.)

            "Unbelief has a double sense.  First, it can be taken purely negatively; thus a man is called an unbeliever solely because he does not possess faith.  Secondly, by way of opposition to faith; thus when a man refuses to hear of the faith or even contemns it, according to Isaiah, Who has believed our report?  This is where the full nature of unbelief, properly speaking is found, and where the sin lies.

            "If, however, unbelief be taken just negatively, as in those who have heard nothing about the faith, it bears the character, not of fault, but of penalty, because their ignorance of divine things is the result of the sin of our first parents.  Those who are unbelievers in this sense are condemned on account of other sins, which cannot be forgiven without faith; they are not condemned for the sin of unbelief." (Summa Theologica II, II, 10, 1.  Blackfriars, 1975. Eyre and Spottiswoode Ltd.)

            "The Church's intention in baptizing is to cleanse from sin in accordance with Isaiah, "This is full fruit that sin be taken away."  Thus, as far as the Church is concerned, it does not intend to give baptism except to those who have [the] true faith, without which there is no forgiveness of sins.  And for this reason, the one being baptized is asked whether he believes.  If, however, a person without [the] true faith receives baptism outside the Church, the sacrament does not work to his salvation.  Hence, Augustine says, "The Church compared to Paradise indicates to us that men can receive her baptism even outside her, but the salvation of blessedness no one can receive or hold outside her." (Summa Theologica III, 68, 8, 2. As above.)

            "And because the consecration of the Eucharist is an act based on the power of Holy Orders, those [validly ordained priests] who are separated from the Church by heresy, schism or excommunication, are able to consecrate the Eucharist, which when consecrated contains Christ's true body and blood; yet they act not rightly and sin by so doing.  Consequently they do not gather the fruit of the sacrifice, which is a spiritual sacrifice."  (Summa Theolgica, IIIa, 82, 7. As above.)

            "On the other hand, the power of jurisdiction is that which is conferred by a mere human appointment.  Such a power as this does not adhere to the recipient immovably: so that it does not remain in heretics or schismatics; and consequently they neither absolve nor excommunicate, nor grant indulgence, nor do any thing of the kind, and if they do, it is invalid." (Summa Theologica, II, II, 39, 3.)

            "It is shown also that it is necessary for salvation to be subject to the Roman Pontiff." (Against the Errors of the Greeks. Opuscula Theologica, Vol. I, Part 2, Chap. 36, edited by Fr. Raymond A. Verardo, O.P., Marietta, Turin, 1954)

Saint Bonaventure O.F.M., Doctor. (died A.D. 1274): "Once these conditions [intention and Orders] are present, the sacraments may be conferred by either the good or the wicked, the faithful or the heretical, within the Church or outside it: but within the Church, they are conferred both in fact and in effect, while outside it, although conferred in fact, they are not effective. [...]

            "Because none may be saved outside of the communion of faith and love which makes us members of the Church, whenever the sacraments are received outside of it, they are received with no effect toward salvation, although they are true sacraments.  They may become effective however, when the recipient returns to Holy Mother Church, the only bride of Christ, whose sons are the only ones Christ the Spouse deems worthy of the eternal inheritance.  Wherefore Augustine writes to the Donatists: "A comparison of the Church with paradise reveals that while strangers to the Church may receive its baptism, no one outside the Church may receive or possess beatific salvation."" (Breviolquium VI.)



Pope Boniface VIII, A.D. 1294-1303: "We are compelled, our faith urging us, to believe and to hold; and we do firmly believe and simply confess; that there is one holy Catholic and Apostolic Church, outside of which there is no salvation or remission of sins; her Spouse proclaiming it in the canticles, "My dove, my undefiled is but one, she is the choice one of her that bore her;" which represents one mystical body, of which body the head is Christ, but of Christ, God.  In this Church there is one Lord, one Faith, and one Baptism.  There was one ark of Noah, indeed, at the time of the flood, symbolizing one Church; and this being finished in one cubit had, namely, one Noah as helmsman and commander.  And, with the exception of this ark, all things existing upon the earth were, as we read, destroyed.

            "This Church, moreover, we venerate as the only one, the Lord saying through His prophet, "Deliver my soul from the sword, my darling from the power of the dog."  He prayed at the same time for His Soul; that is, for Himself the Head, and for His Body; which Body, namely, He called the one and only Church on account of the unity of the Faith promised, of the sacraments, and of the love of the Church.  She is that seamless garment of the Lord which was not cut but which fell by lot.  Therefore of this one and only Church there is one body and one head; not two heads as if it were a monster: Christ, namely, and the vicar of Christ, Saint Peter [who are one head, Christ and His Vicar:] "Feed my sheep."  My sheep, He said, using a general term, and not designating these or those particular sheep; from which it is plain that He committed to him all His sheep.

            "If, then, the Greeks or others say that they were not committed to the care of Peter and his successors, they necessarily confess that they are not of the sheep of Christ; for the Lord says, in John, that there is one fold, one shepherd, and one only.

            "We are told by the word of the Gospel that in this His fold there are two swords; a spiritual, namely, and a temporal.  For when the apostles said, "Behold here are two swords", the Lord did not reply that this was too much, but enough.  Surely he who denies that the temporal sword is in the power of Peter wrongly interprets the word of the Lord when He says, "Put up thy sword in its scabbard."  Both swords, the spiritual and the material, therefore, are in the power of the Church; the one, indeed, to be wielded for the Church, the other by the Church; the one by the hand of the priest, the other by the hand of kings and knights, but at the will and sufferance of the priest.  One sword, moreover, ought to, be under the other, and the temporal authority to be subjected to the spiritual.  For when the Apostle says "There is no power but of God, and the powers that are of God are ordained," they would not be ordained unless sword were under sword and the lesser one, as it were, were led by the other to great deeds.

            "For according to St. Dionysius the law of Divinity is to lead the lowest through the intermediate to the highest things.  Not, therefore, according to the law of the universe are all things reduced to order equally and immediately; but the lowest through the intermediate, the intermediate through the higher.  But that the spiritual exceeds any earthly power in dignity and nobility we ought the more openly to confess, the more spiritual things excel temporal ones.  This also is made plain to our eyes from the giving of tithes, and the benediction and the sanctification; from the acceptation of this same power, from the control over those same things.  For, the truth bearing witness, the spiritual power has to establish the earthly power, and to judge if it be not good.  Thus, concerning the Church and the ecclesiastical power, is verified the prophecy of Jeremias: "See, I have this day set thee over the nations and over the kingdoms," and the other things which follow.

            "Therefore if the earthly power err, it shall be judged by the spiritual power; but if the lesser spiritual power err, by the greater.  But if the greatest, it can be judged by God alone, not by man, the Apostle hearing witness.  A spiritual man judges all things, but he himself is judged by no one.  This authority, moreover, even though it is given to man and exercised through man, is not human but rather divine, being given by divine lips to Peter and founded on a rock for him and his successors through Christ Himself whom He has confessed; the Lord Himself saying to Peter: "Whatsoever thou shalt bind," etc.  Whoever, therefore, resists this power thus ordained by God, resists the ordination of God, unless he makes believe, like the Manichean, that there are two beginnings.  This we consider false and heretical, since by the testimony of Moses, not "in the beginnings," but "in the beginning," God created the heavens and the earth.

    *** INFALLIBLE ***: Ex cathedra: "We declare, we say, we define, and we pronounce that it is wholly necessary for the salvation of every human creature to be subject to the Roman Pontiff.  The Lateran, November 14th, in our eighth year.  As a perpetual memorial of this matter." (Unam Sanctam, A.D. 1302)

Related: 
http://tradcatknight.blogspot.com/2015/06/extra-ecclesiam-nulla-salus-part-one.html
http://tradcatknight.blogspot.com/2015/04/no-salvation-outside-church.html
http://tradcatknight.blogspot.com/2015/04/protestant-errors-on-salvation.html



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