"And I beheld, and heard the voice of one eagle flying through the midst of heaven,
saying with a loud voice: Woe, woe, woe to the inhabitants of the earth....
[Apocalypse (Revelation) 8:13]

Tuesday, April 26, 2016

Fr. Kramer: Feeneyism Refuted

Fr. Kramer: Feeneyism Refuted
 The Decree on Justification of the Council of Trent, in Chapter 4, states that the grace of justification is received only by baptism or the resolve to receive it; and that those who have been justified and die in the justified state will enter eternal life (Ch. 7 & 16)
Leonard Feeney SJ denied this doctrine, heretically affirming that those who were justified with only the resolve to be baptized, but who died before receiving the sacramental waters of baptism do not gain salvation. 

Contrary to the Decree on Justification, as well as the universal belief and ordinary magisterium of the Catholic Church, the disciples of Fr. Feeney obstinately reject the faith of the universal Church on this point, and stubbornly persist in their heretical belief that those who died only with the resolve to be baptized, but not with the water of baptism, even if they shed their blood as martyrs, do not gain salvation -- yet the Church has universally professed for more than 17 centuries that such martyrs who desired baptism but died before they could be baptized, were baptized in their own blood.

April 26th, 2014
The Feeneyites distinguish between justification and salvation in a totally heretical manner that directly contradicts the doctrine on justification and salvation dogmatically set forth in the Decree on Justification under penalty of anathema. In their lunatical ravings they assert that those who receive the grace of justification by the "votum" to receive the sacrament of regeneration, but die before the sacrament can be administered, do not by means of the grace of justification received through the votum, become inheritors of the promise of eternal life. This opinion directly contradicts the doctrine set forth in the decree:
1) Justification is the "transatio ab eo statu, in quo homo nascitur filius primi Adae, in statu gratiae et «adoptionis filiorum» Dei per secundum Adam Jesum Christum salvatorem nostrum; quae quidem translatio post Evangelium promulgatum sine lavacro regenerationis aut ejus voto fieri non potest". (Ch. 4)
2) "Quid sit justificatio impii . . . non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum, unde ex iniusto fit justus et ex inimico amicus, ut sit «heres secundum spem vitae aeternae»." (Ch. 7)
3) "Itaque veram et christianam iustitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedientia sibi et nobis perdidit, per Christum Jesum illis donatam, candidam et immaculatam iubentur statim renati conservare, ut eam perferant ante tribunal Domini nostri Jesu Christi et habeant vitam aeternam."

Thus, justification restores men to the state of grace and of adoptive sons of God lost by Adam. It is not only the remission of sins but the sanctification and renewal of the interior man through the voluntary reception of grace and gifts whereby man from unjust is made just and from enemy to friend in order that he be made an heir «according to the hope of eternal life». Thus receiving the true and Christian justice, the first garment which Adam lost for himself and for us by disobedience, given by Christ to them immaculate and white are commanded, having just been reborn, to preserve it, so that they may bring it before the tribunal of Our Lord Jesus Christ and have eternal life." (Ch. 7)
Thus, the effect of justification is to restore man to the state of sanctifying grace, the "nuptial garment" which if conserved unto death is brought before the tribunal of the Divine Judge and makes one inherit eternal life. That justification effects this final consummation of grace, to wit, eternal life, is denied by the followers of Feeney, who claim that eternal beatitude is denied to them who would die justified before they can be baptized sacramentally with water, and thereby they incur the anathema which concludes the decree. (That is namely Canon XXXIII which canonizes the doctrine of the entire decree under penalty of «anathema».