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I welcome your comments on this first part of a series I intend to produce on liberal Catholicism and how their foundational principles are, at the core, non Catholic.

PS: Comments on FE and on the post are appreciated.
Matthew, I assume you've read 'Liberalism is a Sin' by Fr Sarda y Salvany?
When the Catholic Church gave the world the PERCEPTION that you didn't have to be Catholic to save your soul, (Outside the Church, NO Salvation) it was the beginning of the cracks in the foundation, It reduced the power of the One True Church JESUS (GOD) established  and gave a sort of credibility to every Protestant sect that could open a building. Until the Church once again believes and preaches this Dogma nothing will change. You cannot have thousands of sects running around claiming to be of JESUS while the One he did establish tries to dialogue some vague truce with them. AS no one survived outside of Noah's Ark, there is no salvation outside the Catholic Church, the church used this analogy for 2,000 years till Vatican 2.
It may be helpful to understand but one specific example concerning the subject of Religious Indifferentism which concept may be hard for some people to understand?

This example begins with 16th Century Protestant indifferentism which failed to make the proper distinction between the Sufficiency and the Efficacy of Christ’s Death.

This explains why you find the fact that in the 16th Century it was obviously necessary for the Roman Catholic Church to teach the Efficacy of Christ’s Death in her Official Catechism concerning the Form of the Consecration of the Most Precious Blood:

With reason, therefore, were the words FOR ALL not used, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation.  And this is the purport of the Apostle when he says: ‘Christ was offered once to exhaust the sins of many’ [Heb. 9:28]; and also of the words of our Lord in John: ‘I pray for them; I pray not for the world, but for them whom Thou hast given Me, because they are Thine’ [John 17:9].”  (The Roman Catechism, The Eucharist, # 64.)

This explanation and teaching on the Form of the Consecration of the Most Precious Blood was consistent with, and based upon, this earlier teaching of the Roman Catholic Church:

“In the Consecration of the Body of the Lord this Form of Words is used:  “Hoc is enim corpus meum;” and in that of the Blood:  “Hic est enim Calix Sanguinis Mei, Novi et Aeterni Testament, Mysterium Fidei, quod pro vobis et pro multis [for many] effundetur in remissionem peccatorum.” (Promulgated by the Infallible Roman Catholic Pope Eugene IV, Gabriele Condulmer [Thursday, March 3, 1431 - Tuesday, February 23, 1447], with the Dogmatic Council of Florence, 1442 A.D., Decrees for Greeks and Armenians; Cf. Father Heinrich Joseph Dominicus Denzinger [b. at Liège, Belgium on Sunday, October 10, 1819 A.D. - d. at Würzburg, Bavaria, Germany on Tuesday, June 19, 1883 A.D.], Enchiridion Symbolorum et Definitionum, # 715).

This refutation of 16th Century Protestant indifferentism, within the context of the Form used for the Consecration of the Most Precious Blood during the Holy Sacrifice of the Mass, is briefly explained as follows:

Quote:Two Distinct Aspects of Christ's Death.

63.  The first aspect is that of SUFFICIENCY; that is, for what and for whom did Christ's Passion SUFFICE?  The second aspect is that of EFFICACY; that is, for what and for whom was Christ's Passion EFFICACIOUS (effective)?

The Aspect of Sufficiency

64.  It is a truth of our Faith that Christ died for all men without exception.  “And He is the propitiation for our sins: and not for ours only, but also for those of the whole world.” (1 John 2,2)  Another truth of our Faith is that not all men are saved, but some indeed suffer eternal damnation.

65.  Hence we can say that Christ's Passion is the SUFFICIENT cause of the salvation of all men.  In the words of St. Thomas, “Christ by His Passion delivered us from our sins causally - that is, by setting up the cause of our deliverance, from which cause all sins whatsoever, past, present, or to come, could be forgiven: just as if a doctor were to prepare a medicine by which all sicknesses can be cured even in the future.”  (Summa Theologica, III, Question 49, Article 2)

66.  And this is the meaning of the truth, “Christ died for all men.”  His Passion is SUFFICIENT for the salvation of all, “from which cause all sins ... COULD be forgiven.”

The Aspect of Efficacy

67.  Now we are led to consider another truth of our Faith.  Although it is related to the truth discussed just above, this other truth is NOT THE SAME truth as above, but a distinct truth.  Just as the doctrines of the Immaculate Conception, Virgin Birth, Perpetual Virginity and Divine Maternity are DISTINCT TRUTHS, defined at different times - although they are intimately related insofar as they all derive from the singular role of the Most Blessed Virgin Mary in God's Redemptive Plan.

68.  This other truth we are led to consider is that the EFFICACY, or effectiveness, of Christ's Passion is not communicated to all men, but only unto those who are actually saved; that is, TO THE ELECT.  This truth is closely connected with the doctrine of man's free will, a mystery, and with the doctrine of the MYSTICAL BODY OF CHRIST, also a mystery.

69.  These two distinct aspects of Christ's Passion and Death (each conveying its own particular truth) - to wit, the standpoints of SUFFICIENCY and EFFICACY - are clearly DISTINGUISHED in this passage from a Decree of the Council of Trent: “But, though He died for all, yet all do not receive the benefit of His death, but those only unto whom the merit of His passion is communicated.” (Trent, Session VI, Chapter 3)

The Ancient, Established Form Conveys the Sense of Efficacy

70.  It will now be made quite clear that the ancient and PROPER form of the sacrament of the Holy Eucharist refers to the shedding of Christ's Precious Blood from the standpoint of EFFICACY only.  This form terminates with these words: WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE FORGIVENESS OF SINS.  (Patrick Henry Omlor, “Questioning the Validity of The Masses Using The  New, All-English Canon”; emphasis added.) 

Thank you for reading!

God Bless You!

A Catholic Catholic