FEENEYITE FALLACIES: A POINT BY POINT REFUTATION
Ad 1 - Sess. 7 can. 4 defines that the sacraments are necessary for
salvation for the reason that there can be no justification without the
sacraments or the votum of them: Si quis dixerit sacramenta novae legis
non esse ad salutem necessaria sed superflua et sine eis aut eorum voto
per solam fidem homines a Deo gratiam iustificationis adipisci licet
omnia singulis necessaria non sint: a[nathema] s[it]. Thus, salvation is
made to depend ultimately and entirely on possession of the state of
grace which is effected by justification (as is demonstrated in the
reply to point 3); which is brought about by the sacraments or the votum
of them.
Thus also, justification can be brought about without the administration of the visible sacramental sign; as is the case with baptism: ch. 4 of the Decree on Justification defines that justification cannot take place "without the washing of regeneration or the votum of it". The second canon on Baptism of Session 7 most clearly does not mean and may not be interpreted in the Feeneyite manner that construes it to define that the grace and justification of Baptism cannot be received without the actual washing of baptismal water: such an interpretation of the canon construes this canon to contradict the clear and explicit teaching of Chapter 4 of the Decree on Justification, Canon 4 of Session 7, the unequivocal teaching of the Roman Catechism on the reception of baptismal grace and justification before the reception of the sacrament, as well as contradicting the constant and unanimous teaching of the post-Tridrntine magisterium on this point. Thus, the canon, "2. Si quis dixerit aquam veram et naturalem non esse de necessitate baptismi atque ideo verba illa Domini nostri Iesu Christi: nisi quis renatus fuerit ex aqua et Spiritu Sancto ad metaphoram aliquam detorserit: a[nathema] s[it]."; can only mean that true and natural water are necessary for the sacramental administration of Baptism; and cannot be construed in the patently heretical Feeneyite sense which would deny the reality of Baptism of Blood; and which would deny that the grace and efficacy of Baptism can be obtained by the "votum" alone, when the reception of Baptism is impossible.
Ad 2 - Thus, the instrumental cause of justification is indeed the sacrament of baptism, but it does not follow logically from that premise that justification cannot take place without the instrumentality of the visible sacramental sign; otherwise justification would be possible by baptismal water alone, and would not be possibly by the votum of it. Both the Decree on Justification and Sess. 7 can. 4 infallibly define that justification is accomplished by visible sacraments or by votum.
It is most patent, that the necessity of the sacraments for justification and salvation as taught by the Council of Trent does not strictly limit the reception of grace and justification of the sacraments to the instrumental causality ex opere operato of the visible sacramental signs. This is plainly set forth in Session 14 on the sacrament of Penance. The necessity of Penance for the remission of sins is defined as a necessary by divine law:
"6. Si quis negaverit confessionem sacramentalem vel institutam vel ad salutem necessariam esse iure divino; aut dixerit modum secrete confitendi soli sacerdoti quem Ecclesia Catholica ab initio semper observavit et observat alienum esse ab institutione et mandato Christi et inventum esse humanum: a[nathema] s[it].
7. Si quis dixerit in sacramento poenitentiae ad remissionem peccatorum necessarium non esse iure divino confiteri omnia et singula peccata mortalia quorum memoria cum debita et diligenti praemeditatione habeatur etiam occulta et quae sunt contra duo ultima decalogi praecepta et circunstantias quae peccati speciem mutant; sed eam confessionem tantum esse utilem ad erudiendum et consolandum poenitentem et olim observatam fuisse tantum ad satisfactionem canonicam imponendam; aut dixerit eos qui omnia peccata confiteri student nihil relinquere velle divinae misericordiae ignoscendum; aut demum non licere confiteri peccata venialia: a[nathema] s[it]."
Nevertheless, the reconciliation of the sinner, which is the remission of sins and the return to the justified state of sanctifying grace can, as in the case of the votum for Baptism, take place before the reception of the sacrament without the ex opere operato instrumentality of the sacrament, by means of perfect contrition and the resolve to receive the sacrament, as is taught in Session 14:
Docet praeterea etsi contritionem hanc aliquando charitate perfectam esse contigat hominem que Deo reconciliare priusquam hoc sacramentum actu suscipiatur ipsam nihilominus reconciliationem ipsi contritioni sine sacramenti voto quod in illa includitur non esse adscribendam.
And thus, it is patent, that the proposition according to which justification cannot take place without the ex opere operato instrumental causality of the sacraments is heresy.
Ad 3 - The Feeneyites are most fond of the dictum that points out the distinction between justification and salvation, but they chronically fail to specify precisely what the essence of that distinction is. Justification is defined precisely in Ch. 4 of the Decree on Justification: "Quibus verbis iustificationis impii descriptio insinuatur ut sit translatio ab eo statu in quo homo nascitur filius primi Adae in statum gratiae et adoptionis filiorum Dei per secundum Adam Iesum Christum salvatorem nostrum". Thus, justification defined as the transfer of the sinner into the state of grace.
The Feeneyites insist that even if one can be justified by votum, that such justification by votum does not suffice for salvation, 1) because the sacraments are necessary for salvation, and 2) because one must be reborn of water and the Holy Ghost. The first point has already been addressed in Ad 1. The Decree on Justification defines in Ch. 4, that the evangelical requirement to be reborn of water and the Holy Ghost is fulfilled by the water of baptism or the votum of it: quae quidem translatio post Evangelium promulgatum sine lavacro regenerationis aut eius voto fieri non potest sicut scriptum est: nisi quis renatus fuerit ex aqua et Spiritu Sancto non potest introire in regnum Dei.
Thus, the proposition that the fulfillment of the requirement to be reborn of water and the Holy Ghost as a the necessary condition for salvation cannot be accomplished without the actual washing by baptismal water is heresy.
Simply stated, justification is the transition of the sinner from the state of sin to the state of sanctifying grace; which can only take place during one's earthly life, in statu viae. Thus, one justified in this life is made an heir to the hope of eternal life, but not yet saved: quae (justificatio) non est sola peccatorum remissio sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum unde homo ex iniusto fit iustus et ex inimico amicus ut sit haeres secundum spem vitae aeternae.
Salvation consists in appearing before the divine Judge, with the sole requirement of being in the justified state, in possession of sanctifying grace: "Itaque veram et christianam iustitiam accipientes eam ceu primam stolam pro illa quam Adam sua inobedientia sibi et nobis perdidit per Christum Iesum illis donatam candidam et immaculatam iubentur statim renati conservare ut eam perferant ante tribunal Domini nostri Iesu Christi et habeant vitam aeternam." (Decree on Justification Ch. 7)
Ad 4 - The proposition that one who is sanctified by baptism of blood or desire can be seen to be patently heretical, in so far as the Church has unanimously and explicitly professed baptism of blood since the Third Century; and, as is patent ex supradictis, that the entire doctrine of Baptism of Desire is explicitly set forth in Chs. 4 - 7 of the Decree on Justification. The ancient Fathers unanimously understood and interpreted the scriptures and divine revelation to include among the baptized all those who although not baptized with water, had been baptized in their own blood. The Dogmatic Constitution "Dei Filius" (Ch. 2) categorically forbids any interpretation of scripture in matters of faith & morals that is contrary to the magisterium of the Church or the unanimous consent of the Fathers:
"8. Now since the decree on the interpretation of Holy Scripture, profitably made by the Council of Trent, with the intention of constraining rash speculation, has been wrongly interpreted by some, we renew that decree and declare its meaning to be as follows: that in matters of faith and morals, belonging as they do to the establishing of Christian doctrine, that meaning of Holy Scripture must be held to be the true one, which Holy mother Church held and holds, since it is her right to judge of the true meaning and interpretation of Holy Scripture.
9. In consequence, it is not permissible for anyone to interpret Holy Scripture in a sense contrary to this, or indeed against the unanimous consent of the fathers."
Holy Mother Church has held and holds, in agreement with the unanimous consent of the Fathers, that those not baptized with water, but baptized by their own blood are saved, and are thus members of the Church Triumphant; and therefore, the proposition that excludes from the Church all those who have not received the visible sacramental sign of the washing by baptismal water, is heresy.
From this consideration it is already manifest that the proposition according to which one who has not received the indelible character of baptism is thereby excluded from the Church and salvation is patently heretical. The effects of the sacramental characters designate and signify exclusively the function of the person in the Church. The Roman Catechism succinctly adopts and sets forth the teaching of St. Thomas Aquinas on this point:
Iam vero character hoc praestat, tum ut apti ad aliquid sacri suscipiendum vel peragendum efficiamur; tum ut aliqua nota alter ab altero internoscatur. Ac baptismi quidem charactere utrumque consequimur, ut ad alia sacramen- ta percipienda reddamur idonei, et eo praeterea fidelis populus a gentibus, quae fidem non colunt, distinguatur. Idem autem in charactere confirmationis et sacri ordinis licet cognoscere; quorum altero veluti Christi milites ad eius nominis publicam confessionem et propugnationem, ac contra insitum nobis hostem et spiritualia nequitiae in caelestibus armamur atque instruimur 42 , simulque ab iis qui nuper baptizati tamquam modo geniti infantes sunt, discernimur 43 ; alter vero tum potestatem sacramenta conficiendi et minis- trandi coniunctam habet, tum eorum qui eiusmodi potestate praediti sunt, a reliquo fidelium coetu distinctionem ostendit. Tenenda igitur est catholicae Ecclesiae regula, qua docemur tria haec sacramenta characterem imprimere, neque ullo unquam tempore iteranda esse.
It has never been taught by any pope, council, synod, Father, or Doctor, that the reception of the sacramental character is a requirement for salvation.
Ad 5 -The scripture passage (Eph. 1:13) quoted to support this opinion states nowhere that the water of baptism is a prerequisite sine qua non for receiving the Holy Ghost. In the Acts of the Apostles, St. Peter explicitly teaches the contrary; namely, that upon hearing the word of God, without having yet received baptism, the Gentiles already received the Holy Ghost "as have we" ":ως καιἡµεις;" The whole passage in the original Greek text of St. Luke: "τoτε ἀaπεκριθη Πeτρος, Μeτι τo υδωρ δυναται κωλυσαι τις τοuόµη βαπτισθηναι τουτους οιτινες το πνευµα το αγιονελαβον ως καιἡµεις;" (Acts 10:46-7).
Ad 6 - This objection is made only by the theologically illiterate Feenryites who have little or no working knowledge of the Latin Language. It is claimed on the basis that the Latin word "aut" can sometimes mean 'and', that the Decree on Justification does not teach that justification can be effected by "the laver of regeneration or the desire of it"; but rather, "by the laver of regeneration and the desire of it". In this context, however, the "aut" cannot possibly mean 'and'. Such a rendering confuses the meaning of "votum" with that of "intentio". To validly receive baptism, an adult must not only be baptized with water, but he must have the sacramental consent: the intention to receive the sacrament -- thus a sleeping Jew would not validly receive baptism if someone were to administer the rite of baptism on him. The Decree on Justification most clearly does not refer to sacramental consent by the words "aut ejus voto", because the word "votum" referrs exclusively to a desire or resolve to be fulfilled at some future time. This is patent from an examination of the use of the word "votum" by all the classical authors of antiquity, as well as in ecclesiastical Latin.
The original Italian text of the Roman Catechism explains this Latin passage of the Decree on Justification in the generally accepted sense, and not according to the absurd Feeneyite interpretation:
"In caso improvviso di pericolo, chi ha l'uso della ragione, pur impossibilitato a purificarsi nell'acqua sacramentale, può conseguire la grazia e la giustizia col semplice proposito di ricevere a suo tempo il Battesimo, unito al pentimento dei peccati commessi."
In English: "In a case of unforseen danger, one who has the use of reason, due to the impossibility to be purified in baptismal water, can receive grace and justification with the simple resolve to receive Baptism in its due time, together with repentance for sins committed."
Thus clearly is explained in the Catechism composed an promulgated by two eminent Council Fathers of Trent, the meaning of the expression "sine lavacro regenerationis aut ejus voto" in the Decree on Justification.
Thus also, justification can be brought about without the administration of the visible sacramental sign; as is the case with baptism: ch. 4 of the Decree on Justification defines that justification cannot take place "without the washing of regeneration or the votum of it". The second canon on Baptism of Session 7 most clearly does not mean and may not be interpreted in the Feeneyite manner that construes it to define that the grace and justification of Baptism cannot be received without the actual washing of baptismal water: such an interpretation of the canon construes this canon to contradict the clear and explicit teaching of Chapter 4 of the Decree on Justification, Canon 4 of Session 7, the unequivocal teaching of the Roman Catechism on the reception of baptismal grace and justification before the reception of the sacrament, as well as contradicting the constant and unanimous teaching of the post-Tridrntine magisterium on this point. Thus, the canon, "2. Si quis dixerit aquam veram et naturalem non esse de necessitate baptismi atque ideo verba illa Domini nostri Iesu Christi: nisi quis renatus fuerit ex aqua et Spiritu Sancto ad metaphoram aliquam detorserit: a[nathema] s[it]."; can only mean that true and natural water are necessary for the sacramental administration of Baptism; and cannot be construed in the patently heretical Feeneyite sense which would deny the reality of Baptism of Blood; and which would deny that the grace and efficacy of Baptism can be obtained by the "votum" alone, when the reception of Baptism is impossible.
Ad 2 - Thus, the instrumental cause of justification is indeed the sacrament of baptism, but it does not follow logically from that premise that justification cannot take place without the instrumentality of the visible sacramental sign; otherwise justification would be possible by baptismal water alone, and would not be possibly by the votum of it. Both the Decree on Justification and Sess. 7 can. 4 infallibly define that justification is accomplished by visible sacraments or by votum.
It is most patent, that the necessity of the sacraments for justification and salvation as taught by the Council of Trent does not strictly limit the reception of grace and justification of the sacraments to the instrumental causality ex opere operato of the visible sacramental signs. This is plainly set forth in Session 14 on the sacrament of Penance. The necessity of Penance for the remission of sins is defined as a necessary by divine law:
"6. Si quis negaverit confessionem sacramentalem vel institutam vel ad salutem necessariam esse iure divino; aut dixerit modum secrete confitendi soli sacerdoti quem Ecclesia Catholica ab initio semper observavit et observat alienum esse ab institutione et mandato Christi et inventum esse humanum: a[nathema] s[it].
7. Si quis dixerit in sacramento poenitentiae ad remissionem peccatorum necessarium non esse iure divino confiteri omnia et singula peccata mortalia quorum memoria cum debita et diligenti praemeditatione habeatur etiam occulta et quae sunt contra duo ultima decalogi praecepta et circunstantias quae peccati speciem mutant; sed eam confessionem tantum esse utilem ad erudiendum et consolandum poenitentem et olim observatam fuisse tantum ad satisfactionem canonicam imponendam; aut dixerit eos qui omnia peccata confiteri student nihil relinquere velle divinae misericordiae ignoscendum; aut demum non licere confiteri peccata venialia: a[nathema] s[it]."
Nevertheless, the reconciliation of the sinner, which is the remission of sins and the return to the justified state of sanctifying grace can, as in the case of the votum for Baptism, take place before the reception of the sacrament without the ex opere operato instrumentality of the sacrament, by means of perfect contrition and the resolve to receive the sacrament, as is taught in Session 14:
Docet praeterea etsi contritionem hanc aliquando charitate perfectam esse contigat hominem que Deo reconciliare priusquam hoc sacramentum actu suscipiatur ipsam nihilominus reconciliationem ipsi contritioni sine sacramenti voto quod in illa includitur non esse adscribendam.
And thus, it is patent, that the proposition according to which justification cannot take place without the ex opere operato instrumental causality of the sacraments is heresy.
Ad 3 - The Feeneyites are most fond of the dictum that points out the distinction between justification and salvation, but they chronically fail to specify precisely what the essence of that distinction is. Justification is defined precisely in Ch. 4 of the Decree on Justification: "Quibus verbis iustificationis impii descriptio insinuatur ut sit translatio ab eo statu in quo homo nascitur filius primi Adae in statum gratiae et adoptionis filiorum Dei per secundum Adam Iesum Christum salvatorem nostrum". Thus, justification defined as the transfer of the sinner into the state of grace.
The Feeneyites insist that even if one can be justified by votum, that such justification by votum does not suffice for salvation, 1) because the sacraments are necessary for salvation, and 2) because one must be reborn of water and the Holy Ghost. The first point has already been addressed in Ad 1. The Decree on Justification defines in Ch. 4, that the evangelical requirement to be reborn of water and the Holy Ghost is fulfilled by the water of baptism or the votum of it: quae quidem translatio post Evangelium promulgatum sine lavacro regenerationis aut eius voto fieri non potest sicut scriptum est: nisi quis renatus fuerit ex aqua et Spiritu Sancto non potest introire in regnum Dei.
Thus, the proposition that the fulfillment of the requirement to be reborn of water and the Holy Ghost as a the necessary condition for salvation cannot be accomplished without the actual washing by baptismal water is heresy.
Simply stated, justification is the transition of the sinner from the state of sin to the state of sanctifying grace; which can only take place during one's earthly life, in statu viae. Thus, one justified in this life is made an heir to the hope of eternal life, but not yet saved: quae (justificatio) non est sola peccatorum remissio sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum unde homo ex iniusto fit iustus et ex inimico amicus ut sit haeres secundum spem vitae aeternae.
Salvation consists in appearing before the divine Judge, with the sole requirement of being in the justified state, in possession of sanctifying grace: "Itaque veram et christianam iustitiam accipientes eam ceu primam stolam pro illa quam Adam sua inobedientia sibi et nobis perdidit per Christum Iesum illis donatam candidam et immaculatam iubentur statim renati conservare ut eam perferant ante tribunal Domini nostri Iesu Christi et habeant vitam aeternam." (Decree on Justification Ch. 7)
Ad 4 - The proposition that one who is sanctified by baptism of blood or desire can be seen to be patently heretical, in so far as the Church has unanimously and explicitly professed baptism of blood since the Third Century; and, as is patent ex supradictis, that the entire doctrine of Baptism of Desire is explicitly set forth in Chs. 4 - 7 of the Decree on Justification. The ancient Fathers unanimously understood and interpreted the scriptures and divine revelation to include among the baptized all those who although not baptized with water, had been baptized in their own blood. The Dogmatic Constitution "Dei Filius" (Ch. 2) categorically forbids any interpretation of scripture in matters of faith & morals that is contrary to the magisterium of the Church or the unanimous consent of the Fathers:
"8. Now since the decree on the interpretation of Holy Scripture, profitably made by the Council of Trent, with the intention of constraining rash speculation, has been wrongly interpreted by some, we renew that decree and declare its meaning to be as follows: that in matters of faith and morals, belonging as they do to the establishing of Christian doctrine, that meaning of Holy Scripture must be held to be the true one, which Holy mother Church held and holds, since it is her right to judge of the true meaning and interpretation of Holy Scripture.
9. In consequence, it is not permissible for anyone to interpret Holy Scripture in a sense contrary to this, or indeed against the unanimous consent of the fathers."
Holy Mother Church has held and holds, in agreement with the unanimous consent of the Fathers, that those not baptized with water, but baptized by their own blood are saved, and are thus members of the Church Triumphant; and therefore, the proposition that excludes from the Church all those who have not received the visible sacramental sign of the washing by baptismal water, is heresy.
From this consideration it is already manifest that the proposition according to which one who has not received the indelible character of baptism is thereby excluded from the Church and salvation is patently heretical. The effects of the sacramental characters designate and signify exclusively the function of the person in the Church. The Roman Catechism succinctly adopts and sets forth the teaching of St. Thomas Aquinas on this point:
Iam vero character hoc praestat, tum ut apti ad aliquid sacri suscipiendum vel peragendum efficiamur; tum ut aliqua nota alter ab altero internoscatur. Ac baptismi quidem charactere utrumque consequimur, ut ad alia sacramen- ta percipienda reddamur idonei, et eo praeterea fidelis populus a gentibus, quae fidem non colunt, distinguatur. Idem autem in charactere confirmationis et sacri ordinis licet cognoscere; quorum altero veluti Christi milites ad eius nominis publicam confessionem et propugnationem, ac contra insitum nobis hostem et spiritualia nequitiae in caelestibus armamur atque instruimur 42 , simulque ab iis qui nuper baptizati tamquam modo geniti infantes sunt, discernimur 43 ; alter vero tum potestatem sacramenta conficiendi et minis- trandi coniunctam habet, tum eorum qui eiusmodi potestate praediti sunt, a reliquo fidelium coetu distinctionem ostendit. Tenenda igitur est catholicae Ecclesiae regula, qua docemur tria haec sacramenta characterem imprimere, neque ullo unquam tempore iteranda esse.
It has never been taught by any pope, council, synod, Father, or Doctor, that the reception of the sacramental character is a requirement for salvation.
Ad 5 -The scripture passage (Eph. 1:13) quoted to support this opinion states nowhere that the water of baptism is a prerequisite sine qua non for receiving the Holy Ghost. In the Acts of the Apostles, St. Peter explicitly teaches the contrary; namely, that upon hearing the word of God, without having yet received baptism, the Gentiles already received the Holy Ghost "as have we" ":ως καιἡµεις;" The whole passage in the original Greek text of St. Luke: "τoτε ἀaπεκριθη Πeτρος, Μeτι τo υδωρ δυναται κωλυσαι τις τοuόµη βαπτισθηναι τουτους οιτινες το πνευµα το αγιονελαβον ως καιἡµεις;" (Acts 10:46-7).
Ad 6 - This objection is made only by the theologically illiterate Feenryites who have little or no working knowledge of the Latin Language. It is claimed on the basis that the Latin word "aut" can sometimes mean 'and', that the Decree on Justification does not teach that justification can be effected by "the laver of regeneration or the desire of it"; but rather, "by the laver of regeneration and the desire of it". In this context, however, the "aut" cannot possibly mean 'and'. Such a rendering confuses the meaning of "votum" with that of "intentio". To validly receive baptism, an adult must not only be baptized with water, but he must have the sacramental consent: the intention to receive the sacrament -- thus a sleeping Jew would not validly receive baptism if someone were to administer the rite of baptism on him. The Decree on Justification most clearly does not refer to sacramental consent by the words "aut ejus voto", because the word "votum" referrs exclusively to a desire or resolve to be fulfilled at some future time. This is patent from an examination of the use of the word "votum" by all the classical authors of antiquity, as well as in ecclesiastical Latin.
The original Italian text of the Roman Catechism explains this Latin passage of the Decree on Justification in the generally accepted sense, and not according to the absurd Feeneyite interpretation:
"In caso improvviso di pericolo, chi ha l'uso della ragione, pur impossibilitato a purificarsi nell'acqua sacramentale, può conseguire la grazia e la giustizia col semplice proposito di ricevere a suo tempo il Battesimo, unito al pentimento dei peccati commessi."
In English: "In a case of unforseen danger, one who has the use of reason, due to the impossibility to be purified in baptismal water, can receive grace and justification with the simple resolve to receive Baptism in its due time, together with repentance for sins committed."
Thus clearly is explained in the Catechism composed an promulgated by two eminent Council Fathers of Trent, the meaning of the expression "sine lavacro regenerationis aut ejus voto" in the Decree on Justification.
