The Catholic Church

And Salvation
In the Light of Recent Pronouncements
by the Holy See

By
Monsignor Joseph Clifford Fenton
Member of the Pontifical Roman Theological Academy
Counselor of the Sacred Congregation of Seminaries and Universities
Professor of Fundamental Dogmatic Theology, Catholic University of America
Editor of The American Ecclesiastical Review

THE NEWMAN PRESS

Westminster, Maryland
1958
 Nihil obstat:

EDWARD A. CERNY, S. S., D. D. Censor librorum

lmprimatur:

+ FRANCIS P. KEOUGH, D. D. Archbishop of Baltimore

May 12, 1958

The nihil obstat and the imprimatur are official declarations

that a book or pamphlet is free of doctrinal and moral error.
No implication is contained therein that those who have
granted the nihil obstat and the imprimatur agree with the
opinions expressed.

Library of Congress Catalog Card Number: 58-11732

COPYRIGHT 1958, BY THE NEWMAN PRESS

PRINTED IN THE UNITED STATES OF AMERICA BY J. H. FURST Co., BALTIMORE,

MARYLAND
 TABLE OF CONTENTS

PAGE

INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ix

PART ONE: THE DOGMA OF SALVATION IN OFFICIAL

PRONOUNCEMENTS OF THE CHURCH . . . . . . . . . . . . . . . . . . . . .
.1

I. The Fourth Oecumenical Council of the Lateran . . . . . . . . . . . . . . . . .

. . 6

II. The Bull Unam sanctam . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . 13

III. The Decree for the Jacobites. . . . . . . . . . . . . . . . . . . . . . . . . .

. 31

IV. The Allocution Singulari quadam . . . . . . . . . . . . . . . . . . . . . . . .

. . 42

V. The Encyclical Quanto conficiamur moerore . . . . . . . . . . . . . . . . . .

. . . . 57

VI. The Encyclical Mystici Corporis Christi. . . . . . . . . . . . . . . . . . . . .

. . . 76

VII. The Holy Office Letter Suprema haec sacra. . . . . . . . . . . . . . . . . . .

. . . 100

VIII. The Encyclical Humani generis . . . . . . . . . . . . . . . . . . . . . . . .

. . . 119

PART TWO: THE THEOLOGICAL AND HISTORICAL

BACKGROUND OF THE DOGMA. . . . . . . . . . . . . . . . . . . . . . . . .
. 131
 I. The Concept of Salvation . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . 133
II. Salvation and the Basic Concept of the Church. . . . . . . . . . . . . . . . .
. . . 145
III. Some Sources of Misunderstanding. . . . . . . . . . . . . . . . . . . . . . .
. . . 165
INDEX. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. 189
 INTRODUCTION

In his encyclical Humani generis Pope Pius XII referred to a

statement by his great predecessor, Pope Pius IX, to the effect that the

noblest function of sacred theology is that of showing how the doctrine

defined by the Church is found in the sources of revelation-that is, in

Sacred Scripture and in divine apostolic tradition-in the very sense in

which the Church has proposed it. This book is the result of a laborious

and humble effort to do this with reference to what the ecclesiastical

teaching authority has taught and defined about the necessity of the

Church for the attainment of eternal salvation.

Few dogmas of the Catholic faith have been commented upon and

interpreted in twentieth-century theological and religious literature as

frequently and extensively as that which teaches us that there is no

salvation outside the true Church of Jesus Christ. Hence any new book on

this subject ought at least to try to offer some theological advantage on

this subject not already available in currently accessible Catholic

literature. The author of this present work sincerely believes that its

publication is justified for these three reasons:

(1) This book quotes, and quotes at length, pertinent statements

and definitions by the Holy See and by the Church's Oecumenical Councils

on the necessity of the Church for the attainment of eternal salvation. It

analyzes these pronouncements and brings out explicitly the Catholic

teachings referred to and implied in them. Then it examines the dogma,

as it has been stated and explained by the Church's magisterium, in the

light of what the sources of revelation have to say about the nature of the

Church and about the processes of salvation and sanctification. Thus it is

able to show that what the Church itself has always taught and defined on

this subject is precisely what the divine message, contained in Scripture

and tradition, has to say about salvation and about God's supernatural

kingdom.

Any person who is at all familiar with what the great mass of

religious and theological writings of our times have had to say about this

dogma is quite well aware of the fact that, in an overwhelming majority of

cases, these writings have been mainly, almost exclusively, concerned

with proving and explaining how this dogma does not mean that only

members of the Catholic Church can be saved. This, of course, is perfectly

true. The ecclesiastical magisterium, in teaching and guarding this

dogma, insists that there is no salvation outside of the Catholic Church

and at the same time likewise insists that people who die without ever

becoming members of the Catholic Church can obtain the Beatific Vision.

But if we, for all practical purposes, limit our explanation of the

dogma to an assurance that it does not mean that every man who dies a

non-member of the Catholic Church is not necessarily lost forever-as so

many modern writings on this subject seem to do-we tend to lose sight of

the central mysteries of God's merciful dispensation in the supernatural

order. For, let us not forget it, the revealed truths about the necessity of

the Catholic Church for the attainment of eternal salvation belong to the

order of the great supernatural mysteries. They belong with God's

revealed doctrine about grace, about the process of salvation, the work of

the Redemption, and the Blessed Trinity. In showing how the teachings of

the ecclesiastical magisterium are contained in the sources of revelation

in the very sense in which they have been stated and defined by the

Church itself, we can see this dogma of the Church precisely as the

accurate and authoritative expression of a revealed mystery.

(2) During the pontificate of the present Holy Father [Pius XII] three

authoritative documents issued by the Holy See have instructed the

members of the Church about the meaning of the dogma that there is no

salvation outside of the Catholic Church. Two of these are encyclical

letters, the Mystici Corporis Christi, issued June 29, 1943, and the Humani

generis, dated August 12, 1950. The third is the Holy Office letter

Suprema haec sacra, addressed by order of the Holy Father on August 8,

1949, to the Most Reverend Archbishop of Boston. The doctrinal section

of this last document is devoted exclusively to an explanation of this

dogma. It is the most completely detailed statement of this teaching ever

set forth in an authoritative document of the Church’s magisterium.

There would obviously seem to be, not only room for, but an actual need

of, a book that would present and analyze the teachings on this subject

brought out in these three recent documents from the Holy See. And, in

the lack of any other work in English devoted exclusively to the

explanation of this portion of Catholic doctrine and written since the

appearance of these three documents, the present book is humbly offered

in the hope that it may satisfy that need.

(3) In the Humani generis the present Holy Father sternly rebuked some

contemporary Catholic writers because, as he said, "they reduce to an

empty formula the necessity of belonging to the true Church in order to

attain to eternal salvation." Actually this particular part of Catholic

doctrine is unique in that an inaccurate interpretation or presentation of it

by a Catholic writer does actually constitute, in most cases, the reduction

of this teaching to an empty formula.

Furthermore the vagaries of some writers, particularly in the field of

popular religious literature, on the subject, are in some way explicable in

terms of the peculiar history of the tractatus de ecclesia within the body

of scholastic theology. A sketch of this history is available in the present

volume, since I believe that the man who knows something about the

basis of some pf the more colorful misinterpretations of the dogma will be

in a better position to appreciate and to defend the genuine teaching of

the Church in this field.

This introduction would not be complete without an expression of sincere

gratitude to the Very Reverend Dr. Francis J. Connell, C. SS. R., for these

last fourteen years my brilliant and faithful associate in the work of The

American Ecclesiastical Review. He has been kind enough to read and to

correct the manuscript of this book with the same charitable care he has

given to the reading and the correction of all I have written for publication

since our association began.

 PART I
THE DOGMA OF SALVATION IN OFFICIAL
PRONOUNCEMENTS OF THE CHURCH

There are several documents issued by the Church's supreme teaching

authority which deal with the revealed doctrine that no one can be saved

outside the Catholic Church. The latest editions of Denzinger's Enchiridion

symbolorum carry upwards of twenty citations directly pertinent to this

dogma, taken from different official documents issued by the Holy See

and by Ecumenical Councils. If a man wants to learn exactly how the

Catholic Church itself understands and teaches this revealed truth, he can

best obtain this information by reading and studying these official and

authoritative statements of the ecclesiastical magisterium.

Actually, however, it is not necessary to study every one of these

statements individually. It so happens that there are eight of these official

pronouncements which, taken together, bring out every aspect of Catholic

teaching on this subject that the Church has included in its authoritative

documents. Hence an examination of these eight statements will show us

every aspect and facet of the Church's official and authoritative teaching

about its own necessity for the attainment of eternal salvation.

The eight documents in which these pronouncements are contained are:

(1) A profession of the Catholic faith issued by the Fourth Lateran

Council, the twelfth in the series of Ecumenical Councils, in 1215, during
the pontificate of Pope Innocent III.
(2) The Bull Unam sanctam, published by Pope Boniface VIII, on
November 18, 1302.
(3) The decree for the Jacobites, the Bull Cantate Domino, published by
Pope Eugenius IV on February 4, 1442, and included in the Acta of the
Council of Florence, the seventeenth among the Ecumenica1 Councils.
(4) The allocution Singulari quadam, delivered on December 9, 1854,
the day after the solemn definition of Our Lady's Immaculate Conception,
by Pope Pius IX, to the Cardinals, Archbishops, and Bishops gathered in
Rome for that definition.
(5) The encyclical Quanto conficiamur moerore, addressed by Pope Pius
IX to the Bishops of Italy on August 10, 1863.
(6) The encyclical letter Mystici Corporis Christi, published on June
29, 1943, by Pope Pius XII.
(7) The letter Suprema haec sacra, sent by the Holy Office, at the
command of Pope Pius XII, to His Excellency the Most Reverend
Archbishop of Boston, on August 8, 1949.
(8) The encyclical letter Humani generis, issued by Pope Pius XII on
August 12, 1950.

Each of the eight chapters that go to make up the first part of this book

will consider the teachings of one of these documents on the necessity of

the Catholic Church for the attainment of eternal salvation. The

documents will be studied in chronological order.

As authoritative statements of the teaching Church, all of these

pronouncements of the Holy See and of Ecumenical Councils must be

accepted with true internal consent by all Catholics. What they teach on

the subject of this dogma is what all Catholics are bound in conscience to

hold. It is definitely not enough for Catholics to receive these declarations

with what has been called “respectful silence.” It is not sufficient that they

merely refrain from overt statements rejecting what has been taught in

these authoritative documents of the ecclesia docens. Every Catholic is

strictly bound in conscience to make what the Church has taught in this

way his own view, his own conviction, on this subject. And, as a result, it

is objectively wrong for any Catholic to hold an explanation of the

Church's necessity for salvation which is in any way incompatible with

what the Church has taught authoritatively about this dogma.

The first three of the eight documents studied in this book limit

themselves, mainly, to the assertion as a dogma of the faith of the

teaching that no man can be saved outside the Catholic Church. A dogma

is a truth which the Church finds in Scripture or in divine apostolic

tradition and which, either in solemn judgment or in its ordinary and

universal teaching activity, it presents to its people as a doctrine revealed

by God and as something which all are obligated to accept with the

assent of divine and Catholic faith. Since the teaching that there is no

salvation outside the Catholic Church is a dogma, men are obligated in

conscience to believe it as certainly true on the authority of God Himself,

who has revealed it. Objectively the refusal to believe this teaching with

an act of divine faith constitutes heresy. The public denial by a Catholic of

this or any other dogma of the Church is something that carries with it a

loss of membership in the true Church.

The first three of these pronouncements are contained in documents of

the Church's solemn teaching activity. The other five belong to the

ordinary magisterium of the Holy See. Four of these, the teachings

contained in the allocution Singulari quadam and in the encyclical letters

Quanto conficiamur moerore, Mystici Corporis Christi, and Humani

generis, were issued by the Sovereign Pontiff himself. The other statement

treated in this book, that of the Holy Office letter Suprema haec sacra, is

an act of a Roman Congregation. Thus, according to the rule set forth in

canon 7 of the Codex iuris canonici, it must likewise be considered and

described as an act of the Holy See.

All of these statements of the Church's ordinary magisterium are

authoritative. Pope Pius XII spoke of the Holy Father's own ordinary

teaching power in the encyclical Humani generis, in a passage which has

special reference to the teaching set forth in encyclical letters:

Nor must one think that the truths proposed in encyclical letters
do not demand assent by themselves (assensum per se non postu-
lare), since in writing such letters the Popes do not exercise the
supreme power of their teaching authority. For these matters are
taught with the ordinary teaching authority, of which it is true to
say: "He who heareth you, heareth me "; and generally what is ex-
pounded and inculcated in encyclical letters already appertains to
Catholic doctrine for other reasons. But if the Supreme Pontiffs in
their Acta take the trouble to issue a decision on a point hitherto
controverted, it is obvious that this point, according to the mind and
will of the same Pontiffs, can no longer be considered a question
open to discussion among theologians.1

The following passage, taken from the letter Tuas libenter, written by

Pope Pius IX on December 21, 1863, to the Archbishop of Munich, gives a

clear view of the doctrinal authority of the Holy See's statements,

including pronouncements issued by the Congregations of the Roman

Curia:

Even in the matter of that subjection which must be given in the

act of divine faith, it should still not be restricted to those things
1
The Latin text of Humani generis is carried in The American Ecclesiastical
Review, CXXIII, 5 (Nov., 1950), 383-98. The paragraph here quoted is n. 20, p.
389. Subsequent references to The American Ecclesiastical Review will use the
abbreviation AER.
 that have been defined in the obvious decrees of the Ecumenical
Councils or of the Roman Pontiffs or of this See, but must also be
extended to that which is taught as divinely revealed by the
ordinary magisterium of the entire Church spread throughout the
world and which, as a result, is presented as belonging to the faith
according to the common and constant agreement of the Catholic
theologians.
But, on the matter of that subjection to which all Catholics who
are engaged in the work of the speculative sciences are obliged in
conscience, so that, by their writings, they may bring new
advantages to the Church, the members of this assembly [a
convention of German theologians] must take cognizance of the
fact that it is not enough for them to receive and to venerate the
above-mentioned dogmas of the Church, but that it is also
necessary that they subject themselves to the doctrinal decisions of
the Pontifical Congregations and to those points of doctrine that are
considered by the common and constant agreement of Catholics as
theological truths and conclusions which are so certain that
opinions opposed to these points of doctrine still merit some other
theological censure, even though they may not be designated as
heretical.2
The directions given almost a hundred years ago by Pope Pius IX are

just as valid and necessary now as they were when the Tuas libenter was

first written. It is and it always will be the duty and the privilege of the

Catholic to accept and to enjoy the body of truth given to the faithful in

the official declarations of the ecclesiastical magisterium.3 And, from a

study of the eight documents cited in the first part of this book, we can

see exactly what the Catholic magisterium has taught about the necessity

of the Church for the attainment of eternal salvation.

2
Denzinger, Enchiridion symbolorum, 30th edition (Freiburg-im-Breisgau: Herder,
1954), nn. 1683 f. Further references to the Enchiridion symbolorum in this
volume will use the abbreviation Denz.
3
For a more extensive treatment of this subject cf. Fenton, "The Humani generis
and the Holy Father's Ordinary Magisterium," in AER, CXXV, 1 (July, 1951), 53-62.
 I
THE FOURTH ECUMENICAL COUNCIL OF THE LATERAN

In the Firmiter, the first chapter of the doctrinal declarations of the Fourth

Lateran Council, we find the following declaration: “There is, then, one

universal Church of the faithful (una. . . fidelium universalis ecclesia),

outside of which no one at all is saved (extra quam nullus omnino salvatur)

.”4

This formula bears a singular resemblance to one contained in the

profession of faith prescribed by Pope Innocent III in 1208 for the

Waldensians who wished to return to the Catholic Church: “We believe in

our hearts and we profess orally that there is one Church, not that of the

heretics, but the Holy Roman Catholic and Apostolic [Church], outside of

which we believe that no one will be saved.”5

Each of these documents presents three distinct statements as truths

actually revealed by God, and consequently as doctrines which men are

obliged to accept with the assent of divine faith itself. By immediate and

necessary implication, they condemn as heretical the teachings

contradictory to these three dogmas of the Catholic faith. They assert that:

(1) It is a divinely revealed truth that there is only one true

ecclesia or Church of God.
(2) It is a divinely revealed truth that this one true ecclesia is the Roman
Catholic Church, the social unit properly termed “the universal Church of
the faithful”.
(3) No one at all, according to God's own revelation, can be saved if, at
the moment of his death, he is “outside” this society.
4
Denz., 430.
5
Denz., 423.
 As a result, according to the teaching of these documents, it would be

heretical to imagine that there is more than one social unit in this world

that can be designated as God's true ecclesia, that the Roman Catholic

Church is not this true ecclesia, or that any person could attain to salvation

outside of the Roman Catholic Church.

In a study like ours, the special value of these two documents is to be

found in the fact that they place the dogma of the Church's necessity for

the attainment of salvation against its proper background, and that they,

particularly the statement of the Lateran Council, bring out clearly the real

and complete necessity of the Church according to the actual designs of

God's providence.

These two declarations of the teaching Church during the pontificate of

Pope Innocent III set the dogma of the Church's necessity for the

attainment of eternal salvation in its only proper perspective precisely

because they state this teaching against the background of the divinely

revealed truths that there is only one true supernatural kingdom of God (or

ecclesia) in the world, and that this ecclesia is the Roman Catholic Church.

The true supernatural kingdom of God on earth, God's ecclesia, is

something definable and understandable in terms of its necessity for the

attainment of the Beatific Vision. If we are to understand the terminology of

the teaching set forth by the Fourth Council of the Lateran, we must realize

that the men who drew up this profession of faith and all the men of the

thirteenth century, both Catholics and heretics, were well aware of the fact

that “the social unit outside of which no one at all is saved” and “the true
Church or kingdom of God” are objectively identical. The heretics denied

that the social unit over which the Bishop of Rome resides as visible head is

actually the true ecclesia of God described in the Scriptures. But they

certainly would not and did not question the fact that, wherever it was to

be found, this true ecclesia is the company outside of which no one at all

may attain the possession of the Beatific Vision.

For all of these men, Catholics and heretics alike, the genuine Church of

God was the company of His chosen people, the people of His covenant. It

was the company of those who professed their acceptance of the divine

and supernatural law by which God directs men to the attainment of the

one ultimate and eternal happiness available to them, the happiness which

is to be obtained only in the possession of the Beatific Vision. The true

Church was the beneficiary of God's promises. It was the repository of His

supernatural revelation. It dwelt in this world as in a place of pilgrimage,

awaiting the glory of the fatherland of heaven.

They knew that the Church triumphant in heaven was to be the

continuation and the flowering of the Church militant now existing on this

earth, and that the people of the Church triumphant were, in point of fact,

the people who had passed from this life “within” the Church militant and

living the life of sanctifying grace. Thus they saw that the Church militant

was actually something understandable in terms of necessity for the

attainment of eternal salvation.

The profession of faith of the Fourth Lateran Council and the formula

which the returning Waldensians were obliged to accept both insisted upon
the unity and the unicity of the Church outside of which no one can be

saved. Both asserted that this ecclesia, definable and understandable as

the social unit outside of which no one can attain eternal salvation, is the

religious society over which the Bishop of Rome presides. The profession of

faith for the returning Waldensians states that this ecclesia of God is not

the Church of the heretics, but that it is “the Holy Roman Catholic and

Apostolic” Church. The Firmiter teaches exactly the same thing when it

asserts that this one ecclesia outside of which no one at all is saved is the

“one universal Church of the faithful.”

The term fidelis had and still has a definite technical meaning in the

language of Christianity. The fideles, or the faithful, are not merely the

individuals who have made an act of divine faith in accepting the teachings

of God's public and Christian revelation. They are actually those who have

made the baptismal profession of faith, and who have not cut themselves

off from the unity of the Church by public apostasy or heresy or schism and

have not been cast out of the Church by the process of excommunication.

In other words, according to the present terminology of sacred theology,

the fidelis is simply the Catholic, the member of the Catholic Church. Thus

the Church of the faithful, the universalis ecclesia fidelium, is nothing but

the visible Catholic Church itself. And the formula of the Fourth Council of

the Lateran tells us that this ecclesia fidelium is the one supernatural

kingdom of God on earth, the company outside of which no one at all can

attain eternal salvation.

Actually, in the traditional language of the Church, the term christianus

itself had a wider application than the word fidelis. A catechumen might be

designated as a christianus , but never as a fidelis.6 A man gained the

dignity and the position of a fidelis through the reception of the sacrament

of baptism. This sacrament is precisely the sacrament of the faith. By the

force of the character it imparts, it incorporates the person who receives it

into that community which is the Mystical Body of Jesus/Christ. The effect of

that incorporation is broken only by public heresy or apostasy, by schism,

or by the full measure of excommunication. The man in whom the

incorporating work of the baptismal character remains unbroken is the

fidelis, the member of the Catholic Church. The social unit composed of

these fideles is, according to the teaching of the Fourth Lateran Council, the

true Church, outside which no one at all is saved.

Now, the Council teaches that a man must be in some way "within" the

Church of the faithful in order to be saved. It does not, however, in any way

teach or even imply that no one other than one of the fideles can actually

attain to the Beatific Vision. And, for that matter, no other authoritative

declaration of the Church issues such a teaching or supports any such

implication. It is not, and it has never been, the teaching of the Catholic

Church that only actual members of the Church can attain eternal

salvation. According to the teaching of the Church's own magisterium,

salvation can be attained and, as a matter of fact, has been attained by

persons who, at the moment of their death, were not members of this

Church. The Church has thus never confused the notion of being "outside
6
Cf. Duchesne, Origines du culte chretien (Paris, 1898), p. 281; and Fenton,
“Faith and the Church," in AER, CXX, 1 (Jan.,' 1949), 60.
the Church" with that of being a non-member of this society.

Thus the Fathers of the Fourth Lateran Council and all the other

churchmen who have drawn up authoritative statements of the Church's

teaching on the necessity of the Church for the attainment of eternal

salvation were well aware of what St. Augustine had taught about men who

suffered martyrdom for the sake of Christ before having had the oppor-

tunity to receive the sacrament of baptism. In his De civitate Dei, St.

Augustine taught that" whosoever dies for Christ, not having received the

laver of regeneration, has this avail him for the forgiveness of sins as much

as if these sins had been forgiven in the sacred font of baptism." 7 Since the

forgiveness of mortal or original sin is accomplished only in the infusion of

the life of sanctifying grace, the person whose sins are forgiven is in the

state of grace. If such a person dies in the state of grace, he will inevitably

attain to the Beatific Vision. He will be saved, as having died" within" and

not" outside" the true Church.

Furthermore, they knew that there is no such thing as real membership in

the Church militant of the New Testament, the true and only ecclesia

fidelium, apart from the reception of the sacrament of baptism. Thus, when

the Fathers of the Fourth Ecumenical Council of the Lateran, and the other

authoritative teachers of the Catholic Church, followed St. Augustine in

holding that a man could be saved if he dies as a martyr for Our Lord while

still unbaptized, they were clearly showing that, in their declarations that

no one can be saved outside the Church, they did not mean that only

members of the Church may obtain the Beatific Vision. The unbaptized
7
De civitate Dei, XIII, 7. MPL, XLI, 381.
martyr for Our Lord passed from this life" within" the ecclesia fidelium,

despite the fact that he died without having attained the status of fidelis.

Again, the Fathers of the Fourth Oecumenical Council of the Lateran were

well aware of the fact that an unbaptized man could be saved even if he did

not die a martyr's death. All of them accepted as Catholic doctrine the

teaching St. Ambrose had set forth in his sermon De obitu Valentiniani:

But I hear that you are sorrowing because he [the Emperor Valen-
tinian II] did not receive the rites of baptism. Tell me, what else is
there in us but will, but petition? Now, quite recently it was his
intention to be baptized before coming into Italy. He let it be known
that he wanted to be baptized by me very shortly, and it was for that
reason, above all others, that he decided to have me sent for. Does
he not, then, have the grace he desired? Does he not have what he
prayed for? Surely, because he prayed for it, he has received it.
Hence it is that "the soul of the just man will be at rest, whatever
kind of death may overtake him.”8
St. Ambrose was speaking of an instance in which a man who had been

a catechumen had died before he had an opportunity to receive the

sacrament of baptism. He had passed from this life, then, as a non-member

of the ecclesia fidelium. At the moment of his death he was not one of the

fideles. Yet, according to St. Ambrose, this man had died a good death. He

had prayed for the grace of baptism, and God had given him this answer to

his prayer.9 He had passed from this life "within" rather than "outside" the

Church of the faithful. He had been able to attain eternal salvation.

Such was the doctrinal background against which the Fathers of the

Fourth Lateran Council issued their teaching on the necessity of the

Catholic Church for the attainment of the Beatific Vision. They believed that

non-members of the Catholic Church could achieve salvation. Thus, when

8
De obitu Valentiniani, 51. MPL, XVI, 1374.
9
Cf. Fenton, “The Necessity of the Church and the Efficacy of Prayer,” in AER,
CXXXII, 5 (May, 1955), 336-49.
they taught that no one at all could be saved" outside" the one Church of

the faithful, they obviously did not mean to say that being outside of the

Church was equivalent to being a non-member of this social unit.

On the other hand, they just as obviously did not mean that being a

member of the Church, or even desiring to enter the Church, constituted

any absolute guarantee of salvation. It is unfortunately possible to have a

man die as a member of the true Church, and die in the state of mortal sin.

It is likewise possible to have a man actually desire to enter the Church,

and die before he has the opportunity to be baptized, and to have that man

lose his soul through some other offense against God. In other words, it is

possible for a man to lose his soul if he dies" within" the Church. The Fourth

General Council of the Lateran brought out the fact that it is absolutely

impossible to attain to eternal salvation if a man passes from this life"

outside" the true Church.

Thus, according to the infallibly true teaching of this section of the

decrees of the Fourth Lateran Council, we may draw the following

conclusions:

(1) At the moment of death a man must be in some way "within" the
Catholic Church (either as a member or as one who desires and prays to
enter it) if he is to attain to eternal salvation.

(2) There is absolutely no exception to this rule. Otherwise the statement

that "no one at all (nullus omnino)" is saved outside of the one universal
Church of the faithful would not be true. And that statement is true. It is an
infallible dogmatic pronouncement of an Ecumenical Council of the Catholic
Church.

(3) Any attempt to explain the Church's necessity for salvation by

claiming that it is only the "ordinary" means, or by imagining that it is
requisite only for those who are aware of its dignity and position, is
completely false and unacceptable.
 II

THE BULL UNAM SANCTAM

The second of eight documents of the ecclesiastical magisterium with

which we are concerned in this section is the famous Bull Unam sanctam,

issued by Pope Boniface VIII on November 18, 1302. The opening and the

closing passages of this pontifical pronouncement contain highly important

statements of the dogma.

The opening section of the Unam sanctam states the dogma itself and

gives insights into it not available in any previous declaration of the

teaching Church:

We are bound by the obligation of faith to believe and to hold the

one, holy, Catholic, and apostolic Church, and we firmly believe and
sincerely profess this [Church] outside of which there is neither
salvation nor the remission of sins (extra quam nec salus est, nec
remissio peccatorum). Thus, the spouse in the Canticle proclaims:
“One is my dove: my perfect one is but one. She is the only one of
her mother, the chosen of her that bore her.” This signifies
(repraesentat) the one Mystical Body, of which Christ is the Head,
and God [is the Head] of Christ. In this [dove and perfect one] there is
“one Lord, one faith, one baptism.” Certainly there was one ark of
Noe at the time of the deluge, and it prefigured the one Church. The
ark, which was finished in one cubit, has one ruler and commander,
namely Noe. We read that all things that subsisted on the earth and
which were outside of the ark were destroyed. And we venerate this
[Church] as the only one, since the Lord says in the Prophet: “Deliver,
0 God, my soul from the sword: my only one from the hand of the
dog.” The Lord prayed for the Soul that is, for Himself the Head - and
at the same time for the body, He called the only Church a body
because of the unity of faith, the unity of the sacraments, and the
unity of charity of the Church, the Spouse. This [Church] is the Lord's
seamless robe which was not cut, but for which lots were cast.
Therefore there is one body, one Head, of the only Church, not two
heads like a monster; Christ and Peter, the Vicar of Christ, and Peter's
successor, since the Lord said to Peter himself: "Feed my sheep." He
says "my" [sheep] universally, and not "these" or "those" in
particular, and thus it is understood that He entrusted all [His sheep]
 to him. If, therefore, the Greeks or others say that they have not been
entrusted to Peter and to his successors, they necessarily admit that
they are not of the sheep of Christ, since the Lord says, in John, that
there is one fold and one shepherd.10

The first section of the Unam sanctam contains the statement of the

dogma and three tremendously valuable explanations. The necessity of the

Church for the attainment of eternal salvation is described in terms of the

relation of the supernatural life of sanctifying grace to salvation itself, in

terms of the unity and the unicity of God's true ecclesia, and in terms of the

visibility of that ecclesia in the condition of the New Testament. .

The statement of the dogma in the Unam sanctam differs somewhat from

its assertion in the Firmiter. In the older document we find the statement

that no one at all is saved outside the Catholic Church. The Unam sanctam,

on the other hand, teaches us that salvation itself is not to be found outside

this company. Quite obviously both of these propositions bring out the

same meaning. They insist that the process of salvation is something found

within the true kingdom of God on earth, and that a man has to be in some

way within this social unit if he is to obtain this divine gift.

The first of the explanations offered here in the Unam sanctam, the

teaching that neither salvation nor the remission of sins can be obtained

outside the Catholic Church, is essentially important for the proper

understanding of the doctrine of the necessity of the Church. The remission

of sins, original or mortal, is an absolutely necessary part of the process of

salvation for the men of this world. In teaching us that this first salvation

cannot take place outside of God's supernatural kingdom on earth, Pope

10
Denz., 468.
Boniface VIII has focused our attention on the nature of salvation itself.

Considered actively or as a process, salvation consists in saving a man, in

transferring him from a bad condition, one in which the continuation of life

is impossible, to a situation of security and enjoyment. In this way a man is

saved if he is taken off a sinking ship and brought to another vessel in

seaworthy condition, and thence to his home ashore. Considered

objectively, salvation is the benefit received by the man who is saved.

In the vocabulary of the faith and of sacred theology, the process of

salvation takes place when a man is removed from the condition of spiritual

death, or of original or mortal sin, and transferred to the condition in which

he enjoys the super" natural friendship of God and the possession of the life

of supernatural grace. This process is brought to its final termination when,

in the possession of Beatific Vision, the man saved attains the ultimate and

unending perfection of the life of grace, and is forever exempt from the

danger of losing it.

Thus, absolutely and ultimately, salvation in the theological order is to be

found in the attainment of the Beatific Vision. The word is employed in this

sense in the statement that there is no salvation outside the Catholic

Church. But, for every individual who comes into this world in the state of

original sin, the forgiveness of original or mortal sin is an integral and

absolutely necessary part of the process of salvation. The most important

lesson taught in the Unam sanctam is the truth that this remission of sin,

original or mortal, cannot be , obtained outside the one supernatural

kingdom of God here on earth, the society which we know as the Catholic
Church.

In order to understand' this aspect of the mystery of the Church, we must

take cognizance of the fact, presented to us in Catholic doctrine, that the

Beatific Vision is a vital act, the ultimate and perfective expression of a

genuinely supernatural life. Furthermore, we must also realize that in

reality, by God's own institution, there is no situation available to men other

than the sinful aversion from God or the possession of the supernatural life

of sanctifying grace.

THE SUPERNATURAL ORDER

The salvation to which the Catholic Church refers when it teaches the

dogma of its own necessity is inherently and essentially a supernatural

thing. The Beatific Vision, in the acquisition of which the process of

salvation is completed, is the direct and clear intellectual apprehension of

God in the Trinity of His Persons. As such, it is an act absolutely beyond the

natural power or competence or exigencies of any creature, actual or

possible. It is the kind of operation which may be called natural only to God

Himself.

An act is said to be natural to some being when it lies within the area of

his natural competence. In terms of understanding or intelligence (and it is

within the framework of understanding that the ultimate distinction

between the natural and the intrinsically supernatural must be discerned),

an act is natural when it is the apprehension of some reality within the

sphere of the proper object of that creature's intelligence.

It is not too difficult to see this in terms of an example. The proper

object of the human intelligence, precisely as such, is to be found in the

essences or natures of material things. Man is definable as a rational

animal. His natural activity is on the plane of his own being. He is naturally

constituted so as to be able to understand the realities which he perceives

through the activity of his sense faculties. What he is naturally able to

understand is basically and primarily the world of being of which he is

made aware by that sense activity which is natural to him.

His intellectual activity is truly a knowledge of being. He is able to know,

through his understanding of the sensible realities that lie within the sphere

of being that constitutes the proper object of his human intelligence, that

these realities could not be as they are and act as they do unless they were

being kept in existence and in operation by an absolutely First Cause. By

the employment of the processes of removal and excellence, he is able to

understand what this First Cause is not, and how it can be accurately, even

though inadequately, designated by human concepts and words.

Ultimately, working along the lines of this natural human intellectual

activity, man can arrive at the stage of natural intellectual perfection in

which he becomes aware, precisely in and through his realization and

recognition of the essences of material things, of the beauty and order of

the universe, with its dazzling multitude of creatures depending upon God

and working for His glory.

There can be, and there truly are, intellectual creatures completely

superior to man. Yet, in every case, these creatures must inevitably and

necessarily have their natural intellectual activity on the plane of their own
being. Every creature, as a creature, is a being in which existence is

something really distinct from essence. There is and there can be no

creature which exists necessarily. All have received, and continue to

receive, whatever being they possess from God Himself.

Hence the proper formal object of the intelligence of any creature, actual

or possible, is necessarily something on the created level. From the

examination of the reality within the compass of that proper formal object,

any intellectual creature is able to arrive at a knowledge of God insofar as

He is knowable as the First Cause of creatures. The clarity and profundity of

this knowledge will be more perfect in proportion as the created intellect

itself is more perfect. Thus the natural knowledge of God by a created pure

spirit would be immensely better than any natural knowledge of Him

available to man, a rational animal. But this natural knowledge of God by a

created pure spirit would, in the last analysis, remain within the range of

understanding of God known through an examination of the effects He has

produced in the created universe. This would mean an intellectual

knowledge of God in the unity of His Nature, but not of the Blessed Trinity.

On the other hand, there is a type of knowledge of God which is

natural only to God Himself. In the infinitely perfect act of understanding

which is in no way really distinct from Himself, the Triune God sees Himself

perfectly in the Trinity of His Persons, really distinct from one another, but

subsisting in one and the same divine nature with which each of the three

Persons is identified.

The basic truth about God's dealings with His intellectual creatures is to
be found in the fact that it has pleased His goodness and wisdom to endow

these intellectual creatures with the kind of knowledge of Him which He

possesses Himself. Thus, for the created pure spirits (the angels), and for

the entire human race, God has established an end or a final perfection

completely distinct from and superior to the final end to which these

intellectual creatures would naturally have been ordered. By the force of

His decree the only ultimate and eternal perfection and beatitude available

to these intellectual creatures is this intrinsically supernatural good, the

knowledge and the possession of Himself in the Trinity of the Divine Persons

in the clarity of the Beatific Vision.

This immediate intellectual cognizance of God in the Trinity of His Persons

is, by its very essence, something above and beyond the natural needs and

deserts of intellectual creatures. Furthermore, it is a vital act, accompanied

by and belonging with a complexus of other acts which, taken together,

constitute a true supernatural life. The love of friendship for God, as

understood in the Trinity of His Persons, is one of those acts.

Now, the second truth about the supernatural order is the fact that God,

in His wisdom and goodness, has willed to give the Beatific Vision to His

intellectual creatures as something which they have earned or merited.

Quite obviously this benefit is not to be earned through the performance of

any activity on a merely natural plane. The only kind of activity which can

truly merit the Beatific Vision is activity within the supernatural order itself,

the working of the essentially supernatural life. Hence, for every intellectual

creature called to the possession and enjoyment of the Beatific Vision,

there is a period in which this life of the Beatific Vision is meant to be lived

in a preparatory or militant stage. For the children of Adam, this period is to

be found in the life in this world.

Hence God wills that men should live and grow in the life of the Beatific

Vision in this world so as to be able to merit the eternal possession and

enjoyment of the Triune God in the world to come. In this period of trial and

preparation it is quite obvious that the Beatific Vision itself is not available.

The thing being merited is not being enjoyed while it is being merited.

Consequently, during the period of this life, 'the supernatural awareness of

God which guides and enlightens the supernatural life is that of divine faith.

This consists in the certain acceptance of God's own message about

Himself and about the eternal and salvific decrees of His providence our

regard. It is essentially supernatural, in that it tells us of God in the Trinity

of His Persons. Faith is intrinsically a preparation and a substitute for the

Beatific Vision itself, since it conveys information about that very Reality

which we hope eventually to understand and to see in the glory of the

Beatific Vision. At the same time it is completely distinct from and superior

to any merely natural knowledge about God.

The love of charity which will accompany the Beatific Vision in the

saints for all eternity also is meant to accompany the act and the virtue of

divine faith in this world. And, where this charity is present, the

supernatural life itself exists and operates. Where it is not present, there is

no supernatural life, although faith and hope may still exist.

The immediate supernatural principles of the supernatural life in

this world are the various infused theological and moral virtues and the

seven gifts of the Holy Ghost. The ultimate intrinsic and created

supernatural principle of this life is the quality which we call sanctifying

grace. This quality acts as the ultimate intrinsic created principle of the

supernatural life in this world and in the next.

Now the process of salvation 'consists primarily in the bestowal of

this life of sanctifying grace upon a person who LS hitherto not possessed

it. Ultimately it consists in the granting of the Beatific Vision to this

individual. For, according to God's own institution, as He has made this

known to us in the message He has revealed to us in Jesus Christ His Son,

the life of sanctifying grace in heaven, the life of the Beatific Vision itself,

can be enjoyed only as the continuation and the fruition of the life of grace

which has begun to operate in this world, and which is existent at the very

moment when the individual passes from this life to the next. The only men

who will see God in heaven are those who have passed from this life in the

state of grace.

Thus there are two factors to be considered in the bestowal of the

Beatific Vision. The first is the giving of the life of grace to the person in this

world. The second is the actual attainment of the clear understanding and

possession of the Triune God in heaven. It is the teaching of the Unam

sanctam that both of these factors or benefits are available only within the

Catholic Church.

THE TERMINUS A QUO IN THE PROCESS OF SALVATION

The gift which the documents of the Church designate as "salvation" is

the Beatific Vision, the ultimate flowering of the supernatural life of

sanctifying grace which must begin to exist in this world. A man is said to

be saved, ultimately, when he receives this supernatural benefit of the

Beatific Vision. The term "salvation," however, involves more than this.

The key fact which must be taken into consideration in any theological

explanation of salvation is the truth that actually the bestowal of the life of

sanctifying grace is inseparable from the remission of original or mortal sin

in the world in which we live. There have been cases in which this was not

so. Our Lord, in His human nature, possessed in a completely perfect

manner all the gifts of sanctifying grace and, both by reason of the divinity

of His Person and by reason of the fact that He was not descended from

Adam by a process of carnal generation, He was never in any way stained

with the guilt of sin. His Blessed Mother was immaculately conceived, by

the pre-applied merits of His Passion and death, she was preserved free

from any taint of sin from the very moment she began to exist. In her case,

also, the granting of the gift of sanctifying grace was not accompanied by

any remission of sin. With her, the beginning of existence coincided with

the beginning of the supernatural life of sanctifying grace. Likewise, Adam

and Eve, before the Fall, were constituted in grace from the first moment of

their existence. With them, however, the second granting of the life of

grace was brought about in and through the remission of sin.

In every one of their descendants this same thing has occurred,

except for the cases of Our Lord and His Blessed Mother. Mary excepted,

every person born into the family of Adam through the process of carnal
generation has come into this world in the state of original sin. Both this

original sin and the mortal sins men commit during the course of their lives

are incompatible with the life of grace. And, by the institution of God

Himself, the stain of sin can be removed only by the granting of the life of

grace.

The state of sin, original or mortal, is a state of aversion from or enmity

with God. The removal of that state is accomplished when, and only when,

the person who has, hitherto been in the state of sin is constituted in the

condition of friendship with God and is properly ordered to Him. And there

is no situation other than that of sanctifying grace itself in which a man can

be well ordered toward God.

To be well ordered toward God, or to be in a state of r friendship with

Him, a man must be working toward the goal which God Himself has set for

him. And, according to God's own revealed message, the one goal or end in

the attainment of which man may find his ultimate and eternal beatitude is

that of the Beatific Vision. There is no other ultimate end available to man.

If he fails to attain this objective then, whatever he may seem to have

accomplished during the course of his, earthly life, he will have been

forever a failure. There .is no state of neutrality toward God, and there is no

possible state of merely natural friendship with Him available to the

children of Adam.

In other words, all and only the persons who are not in the state of grace

are in the state of original or mortal sin. All and only the persons who are

not in the state of original sin or mortal sin or both possess the life of
sanctifying grace. Hence, according to God's own institution, the process

by' which a man who has hitherto not been in the state of grace receives

this supernatural life from God is necessarily the process by which his

original or mortal sin is forgiven. The terminus a quo of the transfer by

which a man is brought into the state of supernatural grace is necessarily,

for the children of Adam, the state of original or mortal sin.

OUR LORD'S FUNCTION IN THE REMISSION OF SIN AND

THE GRANTING OF THE LIFE OF GRACE

It is a basic and central part of God's revealed message that the remission

of sin, the process in which the supernatural life of sanctifying grace is

infused into a soul which has hitherto been deprived of it, is possible only

through and in Our Lord and Saviour Jesus Christ. It is in Our Lord, accord-

ing to St. Paul's Epistle to the Ephesians, that "we have redemption through

his blood, the remission of sins, according to the riches of his grace."11 And

St. Peter, in his first Epistle, speaks of "the God of all grace, who hath called

us unto his eternal glory in Christ Jesus."12 In fact one may say that the

central message of the New Testament is the fact that salvation and the

remission of sins are possible only in and through Our Lord.

By His suffering and death, He redeemed us and freed us from the bonds

of our iniquities. The actual graces or divine aids by which a man is enabled

to move towards the love of charity for God and the hatred of sin which

come together at the moment of justification have been merited for us by

Our Lord. So too are graces by which a man is effectively and freely moved

11
Eph., I: 7.
12
I Pet., 5: 10.
to justification and to the increase in the life of grace acquired, along with

the remission of sin, in the process of justification.

Moreover, justification, the actual transfer of a man from the state of

original or mortal sin into the state of sanctifying grace, is possible only in

Our Lord. Here the dogma of the Catholic Church's necessity for the

attainment of eternal salvation and for the remission of sin manifests itself

as the clear and accurate statement of the meaning actually conveyed in

the scriptural expression "in Christ Jesus." Neither justification nor

glorification---that is, neither the remission of our sins nor the attainment of

the Beatific Vision—is possible except" in Christ Jesus." And the Church, in

the divinely inspired epistles of St. Paul, is represented precisely though

metaphorically as “the body of Christ." To be “in Christ Jesus," then, is to be

“within" the Mystical Body of Christ, Our Lord's one and only true Church or

kingdom. And, just as justification and glorification are absolutely

impossible other than "in Christ Jesus," they are likewise absolutely

impossible “outside" His Mystical Body, which is the Church.

It is highly important for us to realize that, in asserting the dogma of its

own necessity for salvation and for the living of the life of sanctifying grace,

the Catholic Church is simply stating in a non-figurative fashion the very

truth which Our Lord Himself expounded through His use of the metaphor

of the vine and the branches. Our Lord taught:

I am the true vine: and my Father is the husbandman.

Every branch in me that beareth not fruit, he will take away: and
every one that beareth fruit, he will purge it, that it may bring forth
more fruit.
Now you are clean, by reason of the word which I have spoken to you.
Abide in me: and I in you. As the branch cannot bear fruit of itself,
 unless it abide in the vine, so neither can you, unless you abide in
me.
I am the vine: you the branches. He that abideth in me, and I in him,
the same beareth much fruit: for without me you can do nothing.
If anyone abide not in me, he shall be cast forth as a branch and
shall wither: and they shall gather
him up and cast him into the fire: and he burneth.
If you abide in me and my words abide in you, you shall ask whatever
you will: and it shall be done unto you.
In this is my Father glorified: that you bring forth very much fruit and
become my disciples.13

Our Lord Himself explained the reality of this “abiding” in Him which was

requisite for the life of grace and of salvation in the Eucharistic Discourse

itself.

Then Jesus said to them: Amen, amen, I say unto you: except you
eat the flesh of the Son of
man and drink his blood, you shall not have life in you.
He that eateth my flesh and drinketh my blood hath everlasting life:
and I will raise him up in
the last day.
For my flesh is meat indeed: and my blood is drink indeed.
He that eateth my flesh and drinketh my blood abideth in me: and
I in him.
As the living Father hath sent me and I live by the Father: so he that
eateth me, the same also
shall live by me.
This is the bread that came down from heaven. Not as your fathers
did eat manna and are dead.
He that eateth this bread shall live for ever.14

Thus, according to this teaching by Our Lord, the beginning, the

continuation, the development, and the eternal possession of the

supernatural life, the life on the level of God rather than the mere natural

life of the creature, is completely dependent upon abiding in Him. And, as

He has clearly explained, the individual in whom Our Lord abides, and who

dwells or abides in Our Lord, is the one who partakes of the Eucharistic

banquet of Our Lord's Body and Blood. Quite obviously Our Lord is speaking

13
John, 15: 1-8.
14
John, 6:54-59.
in terms of a worthy reception of the Eucharist.

Now, by the divine constitution of the Church militant of the New

Testament, this social unit is the one social unit within which men may

partake worthily of the Eucharistic banquet. Our Lord's own ecclesia is the

one and only company within which the Eucharist itself was instituted and

for which it was intended. The Eucharistic sacrifice is offered, and the

Sacrament of the Holy Eucharist is received rightly and properly only within

this community. Conversely, any man who fruitfully and worthily partakes of

this Eucharistic feast is within the true Church, at least by intention.

Our Lord's statement that "he that eateth my flesh and drinketh my blood

abideth in me: and I in him" is definitely not restricted to the physical

reception of the Sacrament of the Holy Eucharist. A spiritual reception of

the Eucharist, which consists in a desire (even an implicit desire) to partake

of the Sacrament and to profit from that reception is sufficient for this union

with Our Lord in the case of a person for whom the actual reception or

physical reception of the Sacrament is, for one reason or another, really

impossible.

Thus, as Our Lord explains the matter, salvation and the supernatural life of

sanctifying grace are possible for the member of the Church who is within

this society as one of its integral parts, and who is vitally joined to Our Lord

by the worthy reception of the Sacrament of His love. It is also possible for

the Catholic who is unable physically to receive the Sacrament, but who,

with a desire of the Sacrament and of its effects and with the intention of

charity animating that desire, is integrated into the Church, the household
of the living God, within which and for which that sacrifice is offered and

that sacrament is confected. It is also possible for the non-member of the

Church who, unable to attain membership in Christ's Mystical Body and

enlightened by true and supernatural divine faith, loves God with the

affection of true charity and, in that love, forms at least an implicit desire of

the sacrament and of its salvific effects. In this last case the man who

possesses this desire, presenting it to God in the form of prayer, will receive

the guerdon he seeks, union with Our Lord in His company, which is the

Church. The man is brought into the Church (though obviously not

constituted as a member of the Church) and into spiritual and salvific

reception of Our Lord's Body and Blood, through the force of his prayer and

desire that are animated and motivated by divine charity.

This is the meaning of the teaching about the Church's necessity for the

attainment of eternal salvation and for the remission of sins which has been

brought out so powerfully and profoundly in the Unam sanctam. In this

great document Pope Boniface VIII brings out his teaching principally by the

use of two of the metaphorical scriptural names or designations of the

Church. He employs the name and the notion of the Church as "Spouse of

Christ" to show that those who are within the Church are within the reality

which may be said to constitute one body with Him. And he employs the

term "Mystical Body" to designate the Church as the social unit within

which alone there is intimate and salvific contact with Our Divine

Redeemer. And thus, in his enunciation and explanation of the dogma, he

brings out, in the technically expressive terminology of sacred theology, the

very lesson which Our Lord brought out so forcefully in the figurative

language He used in teaching His disciples.

THE DOGMA AND THE ERROR OF QUESNEL

When the Unam sanctam teaches us that there can be no remission of sins

outside the Catholic Church, it is telling us, actually, that it is impossible to

obtain the life of sanctifying grace or to live that life outside this

supernatural kingdom of God. It is bringing out the divinely revealed truth

that, by God's own institution, the life of sanctifying grace is to be

possessed and derived from Our Lord by those who are united with Him,

abiding in Him, in His Mystical Body, which is the Catholic Church.

We must be especially clear, both in our concepts and in our terminology,

on this point. What the Unam sanctam certainly implies, in declaring the

necessity of the Church for the remission of sins, is the truth that the life of

sanctifying grace and the supernatural habitus of sanctifying grace can be

obtained and possessed only within the Church. In the light of Catholic

doctrine, however, it is both certain and obvious that actual graces are

really offered to and received by men who are definitely "outside the

Church," in the sense in which this expression is employed in the

ecclesiastical documents which state the dogma of the Church's necessity

for the attainment of eternal salvation. As a matter of fact the proposition

that "no grace is granted outside the Church (extra ecclesiam nulla

conceditur gratia)" is one of the theses condemned explicitly by Pope

Clement XI in his dogmatic constitution Unigenitus, issued September 8,

1713, and directed against the teachings of Pasquier Quesnel.15

It is certain with the certitude of divine faith itself that actual graces are

really necessary to prepare men for and to move them to the very acts by

which they come to be "within the Church." Thus, in the light of Catholic

teaching, it is obvious that these graces are offered and granted to men

who are really outside the Church, lacking both real membership in the

supernatural kingdom of God and any real desire of membership.

Except in the case of a true moral miracle, such as that which occurred in

the instantaneous conversion of St. Paul, the process of justification (which

can terminate only within the true Church) is preceded by a series of acts

which, together, constitute the preparation for justification. In a famous

chapter of its decree on justification the Council of Trent has listed and

briefly explained some of these acts, as they occur in the case of one who

has hitherto lacked the true faith. Under this heading it speaks of acts of

faith, of salutary fear, of hope, of initial love of God, and of pre-baptismal

penance. The process of preparation for justification, according to this

chapter, ends with the intention to receive baptism, to begin a new life, and

to observe God's commandments.16

Now an unbaptized person who has not the Christian faith is in no sense

within the Catholic Church. He does not begin to be within it, either as a

member or as one who sincerely desires to become a member, even when

he makes his initial act of faith. Yet, according to the clear and infallibly true

teaching of the Catholic Church, divine grace is absolutely requisite, not

15
Denz., 1379.
16
Cf. Denz., 798.
only for the eliciting of the act of faith itself, but even for what the Second

Council of Orange "calls the" afJectus credulitatis,”17 the disposition or the

willingness to believe. This actual grace is definitely given to men who are

outside the Church. And thus the assertion that no grace is granted outside

the Church is completely incompatible with Catholic teaching, even though

it is Catholic doctrine that the life of supernatural grace itself is not to be

obtained or possessed outside the Church.

THE CHURCH'S UNITY AND UNICITY

The basic teaching of this opening section of the Unam sanctam is the

truth that the supernatural life of sanctifying grace can neither begin nor

continue apart from and outside Our Lord's Mystical Body. Thus it

constitutes a powerful and supremely accurate commentary on those

passages of Sacred Scripture which show us that the supernatural life of

grace cannot exist other than in and through Our Lord, and thus in His

company, the society which was and is so intimately joined to Our Saviour

that persecution of it was described by Him as persecution of Himself.

The presentation of this truth is made especially forceful in this

document by its insistence that this community, outside which there is

neither salvation nor the remission of sins, is genuinely one and unique.

Pope Boniface VIII appeals to scriptural images, like that of the ark of Noe

and the seamless robe of Christ. He adduces the teaching in the Canticle of

Canticles that the beloved, the figure of the Church, is truly and only one.

He appeals to the fact that in the Church there is “one Lord, one faith, one

17
Cf. Denz., 178.
baptism," and to the bonds of unity existing within the Church. Finally, he

points to the unity of the Church's leadership, exercised by the Bishop of

Rome by the authority and in the name of one spiritual and supreme Head,

Jesus Christ.

In thus insisting on the unity of the company outside which there is no

salvation, the Unam sanctam brings out the supremely practical implication

of the dogma. The Church within which men must enter and dwell if they

are to attain the remission of their sins and the possession and final

flowering of the supernatural life is definitely one community, undivided in

itself, and quite distinct from every other social unit in existence. This one

company is the ecclesia which all must seek to enter, and within which they

must remain if they are to be pleasing to God in this world and in the next.

The dogma of the Church's necessity for the attainment of eternal

salvation, as seen in this light, is certainly not an affair of mere theory or

speculation, but a truth which men must accept as revealed by God

Himself, and which they must use as a guiding principle of their own lives.

THE CHURCH'S VISIBILITY

The intensely practical presentation of the dogma in the Unam sanctam

is increased by this document's insistence on the visibility of the one

society within which alone men may find salvation and the forgiveness of

their sins. The true Church which is necessary for the attainment of

salvation is the one society over which Peter and his successors rule by Our

Lord's own commission. Our Lord confided all of His sheep, all of the people

whom the Father had given to Him, to be brought to eternal life, to the care
of Peter. Those individuals who describe themselves as not confided to St.

Peter and his successors, and thus are not owing obedience to them,

characterize themselves as not being among the sheep of _ Christ. They

show themselves to be outside the company within which alone there is

salvific contact with Our Lord. This strong and realistic teaching of the

Unam sanctam is most perfectly manifested in the definition in which this

document ends:

Hence We declare, state, define, and assert that for every human
creature submission to the Roman Pontiff (subesse Romano Pontifici)
is absolutely necessary for salvation (omnino de necessitate
salutis).18

During our own times, prior to the issuance of the encyclical Mystici

Corporis Christi, there was a manifest tendency on the part of some

Catholic writers to teach the existence of a so-called "invisible Church," in

some way distinct from the organization over which the Roman Pontiff

presides, and to ascribe to this imaginary, entity the necessity for salvation.

The closing sentence of the Unam sanctam had long ago rendered this

position absolute untenable from a theological point of view. As this

document showed most clearly, the Church outside which there is neither

salvation nor the remission of sins is, in fact, the society over which the

Roman Pontiff presides as the Vicar of Christ and as the successor of St.

Peter. It is the society designated by the Bellarminian definition of the true

Church, as the assembly of men united in the profession of the same

Christian faith and by the communion of the same sacraments, under the

rule of the legitimate pastors, and especially of the Roman Pontiff, the one

18
Denz., 469.
Vicar of Christ on earth.19

These points are brought out with particular clarity in the Unam sanctam:

(1) The Church is necessary, not only Ear the attainment of salvation
itself, but for the forgiveness of sins, which is inseparable from the granting
of the supernatural life of sanctifying grace.
(2) The Church is necessary for the attainment of salvation and of the life
of grace precisely because it is the Body and the Spouse of Jesus Christ.
(3) Attainment of salvation in the Church involves union with the
Bishop of Rome.
(4) The dogma of the Church's necessity for the attainment of eternal
salvation cannot be explained accurately in terms of any "invisible Church.”

III
THE DECREE FOR THE JACOBITES

The seventeenth in the series of Oecumenical Councils was that of

Florence. It was a gathering called to end some longstanding separations of

Oriental dissident groups from the true Church. One of its acts was the

famed decree for the Jacobites, included in the dogmatic Bull Cantate

Domino, issued by Pope Eugenius IV on February 4, 1442. The following

paragraph is found in this decree:

It [the sacrosanct Roman Church, established by the voice of Our

Lord and Saviour] firmly believes, professes, and teaches that none of
those who do not exist within the Catholic Church, not only pagans,
but Jews, heretics, and schismatics, can become partakers of eternal
life; but that they are going into the everlasting fire which is prepared
for the devil and his angels, unless they become associated with it
(nisi. . . eidem fuerint aggregati) before they die. And [it firmly
believes, professes, and teaches] that the unity of the ecclesiastical
body is of such value that the Church's sacraments are profitable
unto salvation, and that fastings, almsgivings, and the other duties of
piety and exercises of the Christian militancy, bring forth eternal

19
Cf. De ecclesia rnilitante, c. 2.
 rewards only for those who remain within it [the unity of the
ecclesiastical body]: and that, however great his almsgiving may be,
and even though he might shed his blood for the name of Christ, no
one can be saved unless he remains within the embrace and the
unity of the Catholic Church.20

Actually this declaration of the Cantate Domino simply makes more

explicit the lessons brought out in the Fourth Lateran Council and in the

Bull Unam sanctam. First of all, it mentions and classifies those who are

outside of the true Church. These include the pagans, who do not accept

any part of divine public revelation; the Jews, who accept the Old Testament

as God's message; the heretics, who accept certain parts of the teaching

contained in the New Testament; and finally the schismatics, who have not

rejected any portion

of the divinely revealed message, but who simply have cut themselves off

from communion with the true Church. It insists that none of these people

can attain to eternal life unless they enter the true Church before they pass

from this world. In issuing this teaching, the Cantate Domino simply

repeated, with a little more explicitness about the individuals who are

"outside" the Church, what previous documents had already taught about

the necessity of the Catholic Church for the attainment of eternal salvation.

This is plain in both the first and the second parts of the teaching on this

subject set forth in the Cantate Domino. The first part asserts that the

various classes of individuals "outside" the Catholic Church not only cannot

become partakers of eternal life, but also that "they are going into the ever-

lasting fire which is prepared for the devil and his angels" unless they

become united to the Church before they pass from this world. In this

20
Denz., 714.
assertion, which, incidentally, has been designated as "rigorous" by

opponents of the Church and by some badly instructed Catholics, Pope

Eugenius IV merely took cognizance of the reality of Our Lord's work of

redemption.

Now, the alternative to being saved is being lost. The person who is

saved is, in the ultimate and perfect sense, the one who finally attains to

the Beatific Vision through the salvific power of Our Lord's sacrificial death.

The person who is not saved is inevitably one who is debarred for all

eternity from the possession of the Beatific Vision, in which alone the ulti-

mate and eternal end of man is to be found. The individual who attains the

one and only ultimate end available to man will have been a shining

success for all eternity, whatever sufferings and humiliations he may have

been called upon to undergo during the period of his preparation and trial

in this world. On the other hand, the person who does not attain to that end

will have been a failure for all eternity, despite any success and pleasure he

may have had during the course of his earthly life.

Furthermore, no one is excluded from the everlasting possession of the

Beatific Vision except for reasons of sin. In the case of an infant who has

died without receiving the sacrament of baptism, that sin is not personal,

but is original sin, the aversion from God which is consequent upon the

offense committed by Adam himself. Obviously, according to the teaching

of the Catholic Church, an infant who dies in that state will not be punished

by the all-just and all-merciful God for some sin which he did not personally

commit. But, for such an infant, the Beatific Vision is a good to which the
infant is not entitled and which he will not receive.

The adult who dies in the state of mortal sin, whether his original sin has

been remitted in the sacrament of baptism or not, will not only be excluded

from the possession of the Beatific Vision, but will also be punished for his

unrepented offenses against God. And, since there is no forgiveness of sin

apart from the Catholic Church, the Mystical Body of Jesus Christ, there is

no salvation for the individual who passes from this life "outside" the

Catholic Church. The person who dies with unremitted mortal sins against

God will not only be excluded from the Beatific Vision (thus suffering the

penalty of loss), but will also receive the punishment due to the sin for

which he has not repented (the penalty of sense).

Our Lord is our Divine Saviour precisely because, through His sacrificial

death on Calvary, He has earned for us the salvation from our sins, both

original and actual. Now, the salvation which He merited for us was

precisely a rescue from our sins and from the effects consequent upon

them. Those effects are principally the loss of God's friendship; subjection

to Satan, the prince of this world; the eternal loss of the Beatific Vision; and

the punishments of hell. Our Lord did not suffer the tortures and the

ignominy of the most horrible of deaths to win any unimportant favor for

us.

The key truth in all of this portion of sacred theology is the fact that the

Catholic Church is actually the Mystical Body of Jesus Christ. In order to be

saved from the condition in which we are born into the world, and the

condition in which we place ourselves by our own mortal sins, we must be

in salvific contact with our Divine Redeemer. And the one and only social

unit within which this salvific contact can be made is the institution which

St. Paul designated as the Body of Christ, the society we know as the

Catholic Church.

The people who do not come into salvific contact with Our Lord do not

avail themselves of the salvation which is in Him alone. As a result they are

not saved, and they remain in the condition in which they have come into

the world, or in the condition in which they have placed themselves

through their own personal and mortal sins. If they die in this condition,

they inevitably receive the effects which follow upon their condition. They

are excluded from the Beatific Vision and, if they pass from this life guilty of

mortal sin for which they have not been repentant, they suffer the pain of

hell forever.

This is the section of Catholic doctrine which is most sharply opposed to

the spirit of the times in which we live. The enunciation of this truth seems

always to be designated as "rigorous" or as something worse by those who

are animated by the spirit of the world, whether they are openly enemies of

the Church or not.

Yet, if we examine the mentality of this sort of opposition, we find that it is

directed ultimately, not against the teachings about the competence and

the necessity of the Catholic Church, but actually against the redemptive

work of Jesus Christ Our Lord. What is obviously back of objection to this

portion of Catholic teaching is the conviction, or at least the claim, that

eternal happiness is in some way the native right of all human beings
without exception, or at least something within the field of competence of

these same human beings.

A man who feels in this way is inevitably inclined to look upon the effects

of Our Lord's redemptive sacrifice as in reality either non-existent or quite

unimportant. If the best man can obtain is something to which he is entitled

by the very fact of being a man, or something which he is competent to

obtain through the exercise of his own natural powers, then of course it is

hardly more than a mere verbalism to speak of a redemption. And if God is

going to give everlasting life to any man, without regard for any contact

with Our Lord, then the most Our Lord could have done has been to obtain

some extra and accidental advantages in the supernatural order for those

who come and stay in contact with Him.

Such, however, has not been the case, and any system of thought which

bases itself on such false assumptions is completely and fatally unrealistic.

As a matter of fact, all mankind, all the progeny of Adam, absolutely

needed the forgiveness of sin and the liberation which actually came only

through the redemptive sacrifice of Jesus Christ Our Lord. If man's sins had

remained unforgiven by God, then man would have been justly and

necessarily shut away from the Beatific Vision forever. If man's personal

mortal sins had not been forgiven, man would have been justly and

necessarily subject to everlasting punishment for those sins.

In reality the only motive force for the forgiveness of man's sins is to be

found in the redemption by Jesus Christ. And the only possible way for a

man to have his own sins remitted is to come into contact with Our Lord
and with His salvific power in the one and only social unit which has been

divinely constituted as His Mystical Body. This means being within His

Church as a member or at least by a sincere, even though perhaps only an

implicit, desire or intention. The man who is not thus in contact with Our

Lord cannot have the remission of sin. And he cannot have the effects that

follow upon that remission of sin.

Once again, if we are to look upon this section of Catholic teaching

accurately and objectively, we must take the trouble to realize that Our

Lord did not die the terrible death of the Cross for the attainment of any

paltry or merely accidental objective. He died to save men from sin and

from the penalties of sin. He died to save men from servitude to Satan, the

leader of all who are turned against God, and to save them from everlasting

exclusion from the Beatific Vision. He died to save them from the

everlasting penalties of hell. No one can have this gift of salvation apart

from Him.

Moreover, we must not lose sight of the fact that all men stand in need of

redemption. There is absolutely no one who can come to the love and

friendship of God by his own unaided natural powers. All men need the

remission of sin, which is to be found only in the redemptive sacrifice of Our

Lord. The infusion or granting of the supernatural life of grace is the

positive aspect of the remission of original or mortal sin, and this life of

grace is a sharing of the divine life, a sharing which is not to be obtained

apart from the Incarnate Word of God. Since the sin of Adam there never

has been and there never will be the remission of sin or the granting of the
life of sanctifying grace to any human being apart from the force of Our

Lord's redemptive sacrifice.

It is a further fact that, in the designs of God's providence, men come into

salvific contact with Our Lord in His kingdom or His Mystical Body. Such, as

a matter of fact, is the basic concept of God's kingdom even here on earth,

for it is inherently the community of God's chosen people. The kingdom of

God on earth is the social unit or the company of those who are "saved" in

the sense that they are removed from the dominion of the prince of this

world. It is the society within which Our Lord dwells and over which He

presides as the true and invisible Head. And, in God's own dispensation,

this society, in the period of the New Testament, is the Catholic Church.

Some of those who have written with what seems to be the avowed

intention of weakening or obscuring this section of Catholic doctrine have

admitted (as anyone who claims to be a Catholic must admit) that there is

no salvation apart from Our Lord's redemption, but have likewise taught

that we do not know the direction of those graces which God gives, through

Our Lord, to those who are outside the Catholic Church. This assertion is

definitely untrue.

All of the supernatural aids granted by God to any man tend to lead him to

the eternal possession of the Beatific Vision. They likewise direct him

toward those realities which, either by their very nature or by God's own

institution, are requisite for the attainment of the Beatific Vision. One of

those realities is the visible Catholic Church, the religious society over

which the Bishop of Rome presides as the Vicar of Christ on earth. The
graces which God grants to any man outside the Church will inevitably

guide him in the direction of the Church.

If a man continues faithful to the graces given him by God he will

certainly attain to eternal salvation. And he will just as certainly obtain that

salvation "within" the true Church of Jesus Christ. God's grace will lead a

man in the direction of justification, according to the pattern set forth in the

teaching of the Council of Trent. It will direct him to believe God's revealed

message with a certain assent based on the authority of God Himself

revealing. It will lead him in the direction of salutary fear and of hope and of

initial love of God and of penance. Ultimately it will lead him to a desire of

baptism, even though, in some cases, that desire may be only implicit in

character. And baptism is of itself the gateway to the Church, the Mystical

Body of Christ, within which the life of grace and salvation are to be found.

In the case of a man who is already baptized, the preparation for

justification includes an intention (at least implicit) of remaining within the

kingdom of God to which baptism itself is the gateway.

It is both idle and misleading to characterize the teaching of the Cantate

Domino as in any way "rigorous" or exigent. This doctrine, which is

standard Catholic teaching, is only the expression of what God has taught

about the place of His Son's Mystical Body in the economy of man's

salvation. Neither the Catholic Church itself nor the teachers of the Church

have made the Church something requisite for the attainment of the

Beatific Vision. When the Church makes the sort of statement that is found

in the Cantate Domino, it is acting merely as the teacher of what God

Himself has revealed. As the Mystical Body of Christ, the society within

which Our Lord Himself is the supreme Teacher, the Church could not do

otherwise.

Disagreeable as the task may seem to some individuals, the Catholic

Church has to face the facts. Basic among
those facts is the truth that, apart from the redemption which is in Jesus

Christ, all men would inevitably have been excluded for all eternity from the

possession of the Beatific Vision, in which alone the ultimate and eternal

end and happiness of man may be attained. Another fact is that the

punishment for unforgiven mortal sin (sin of which the guilty party has not

repented) is the everlasting penalty of hell, a penalty which includes both

the poena damni and poena sensus. Still another fact is that the

forgiveness of sin and the infusion of the life of grace is available by the

power of Christ only "within" His kingdom, His Mystical Body, which, in this

period of the New Testament, is the visible Catholic Church. Such, in the

final analysis, is this teaching of the first section of our citation from the

Cantate Domino.

The second sentence in the portion of the document translated at the

beginning of this chapter brings out the fact that acts which would

otherwise be most conducive to salvation are deprived of their effect if they

are performed" outside" the bond of unity of the Catholic Church. It teaches

that even the reception of the sacraments cannot be "profitable unto

salvation," that is, cannot produce their effects in the life of divine grace for

those who are outside of the unity of the ecclesiastical body. Furthermore it

asserts that no work which of its very nature ought to be salutary can be
profitable in the line of salvation unless these works are performed" within"

the true Church of Jesus Christ.

Now, the sacraments produce grace of themselves, ex opere operato, as

the technical language of sacred theology says. They bring about this effect

except where there is some disposition on the part of the recipient which is

incompatible with the reception of the life of sanctifying grace. According to

the terminology of the Cantate Domino, such an obstacle exists in a person

who is "outside" the unity of the ecclesiastical body, the Mystical Body of

Jesus Christ.

Once again, at this point it is absolutely imperative to remember that

being" within" the Church is not exactly the same thing as being a member

of this social unit. A man is a member of the Church when he is baptized,

and when he has neither publicly renounced his baptismal profession of the

true faith nor withdrawn from the fellowship of the Church, and when he

has not been expelled from the company of the disciples by having

received the fullness of excommunication. But a man is "within" the Church

to the extent that he can be saved "within" it when he is a member or even

when he sincerely, albeit perhaps only implicitly, desires to enter it. The

condition requisite for profiting from the reception of the sacraments or

from the performance of acts which should be salutary is being "within" the

Church.

Now, while it is possible to have a desire to be within the Church, and,

indeed even to be a member of the Church, without having the love of

charity for God, it is quite impossible to have charity without being within
the true Church, at least by an implicit desire to dwell in it. The love of

charity is, by its very nature, a sovereign affection. It is definable in terms

of intention rather than of mere velleity; and it necessarily embodies an

intention, rather than a mere velleity, to do what Our Lord actually wills we

should do. And Our Lord wills that all men should enter and remain within

the one society of His disciples, His Kingdom and His Mystical Body in this

world.

An intention, incidentally, is an act of the will which is expressed by the

statement that I am actually setting out to do a certain thing; a velleity, on

the other hand, is an act of the will expressed in the declaration that I

would like to do a thing. If I really intend to do a certain thing-to take a

definite trip, for example-that intention necessarily affects all the rest of my

plans and my conduct at the time. The man who really intends to take a

plane to New York certainly will not make any plans or enter into any

agreements incompatible with the taking of the trip he has set out to make.

The mere velleity, on the other hand, has no such effectiveness. If I say I

would like to take a trip to New York, this statement and the act of the will

of which it is the expression have no influence whatsoever on the rest of

my plans. The velleity is a mere complacency in an idea. It involves no

actual preparation to accomplish its objective.

The love of charity is essentially something in the line of intention rather

than of mere velleity. The man who loves God with the true affection of

charity actually intends, insofar as it is possible for him to do so, to do the

will of God. It is definitely the will of God that all men should enter and live
within the Mystical Body of Jesus Christ. It is impossible for a man who

really loves God with the affection of divine charity not to be within the

Church as a member or at least to desire with a sincere and effective, even

though perhaps only an implicit, intention to enter this company.

Hence, if a man is not "within" the Church at least by a sincere desire or

affection, he has not the genuine love of charity for God. In such a case

there is some intention which runs counter to God's will acting as the

guiding and the motivating force of his life. If that intention persists, it

remains incompatible with the love of charity and with the life of sanctifying

grace, which is inseparable from the love of charity. The man with such an

intention is not in a position to profit from the sacraments or from a work

which, of its very nature, ought to be salutary. The life of sanctifying grace

is impossible for a man who possesses an intention incompatible with the

intention of charity itself. The man who is outside the Church, in the sense

that he does not even have an implicit desire to enter the kingdom of God

on earth, obviously acts as moved by such an intention.

Thus the Cantate Domino brings out very clearly the following facts

which were previously set forth in a more implicit manner in previous

declarations of the Church.

(1) All of those outside the Church, even the individuals who have
committed no sin against the faith itself, are in a position in which they
cannot be saved unless they in some way enter or join the Church before
they die.
(2) The alternative to eternal and supernatural salvation is deprivation of
the Beatific Vision. In the case of those who are guilty of mortal sin which
remains unrepented, this in, eludes both the penalty of loss and the penalty
of sense in hell.
(3) The spiritual condition of one who is not" within" the Church at least
by an act of implicit desire is incompatible with the reception of the life of
sanctifying grace.

Furthermore, a study of the Cantate Domino should make it apparent that

the dogma of the Church's necessity for the attainment of eternal salvation

is not directed "against" any individuals or any societies. This dogma is only

a statement by the Church of the truth which God has revealed and which

He has confided to the Church. According to God's own message, men in

this world stand in need of genuine salvation, and, in His goodness and

mercy, God has made His supernatural kingdom on earth the company in

which alone this salvation is to be achieved.

It is well to remember that the teaching of the Cantate Domino is not that

men must actually become members of the Church in order to attain to

eternal salvation. The document insists that pagans, Jews, heretics, and

schismatics will not be saved unless, before the end of their lives they are

joined (aggregati) to the one true Church. It is Catholic doctrine now, and it

was Catholic doctrine when the Cantate Domino was written, that a man

who is in the Church in the sense that he sincerely, even though only

implicitly, desires to live within it, is in a position to be saved if he should

die before he is able to attain membership in the Church.

IV

THE ALLOCUTION SINGULARI QUADAM

Two declarations of Pope Pius IX on the subject of the Catholic Church's

necessity for the attainment of eternal salvation are of primary importance

in the study of this section of sacred theology. The first is found in his

allocution Singulari quadam, delivered on December 9, 1854, the day after

the solemn definition of the dogma of Our Lady's Immaculate Conception,

to the Cardinals, Archbishops, and Bishops who had gathered in Rome to be

witnesses of that definition. The second is contained in his encyclical

Quanta canficiamur maerare, addressed to the Bishops of Italy on August

10, 1863.

Both of these statements are tremendously profound and rich in

theological implication. Moreover they are much more difficult to explain

than any other pronouncements of the teaching Church on this subject. As

a matter of fact, they have all too frequently been misinterpreted by

Catholic writers who have examined them superficially or who have, in

some instances, even accepted translations which were something less

than fully adequate. In both of these documents it is imperative to consider

the context in which Pope Pius IX placed his statement and explanation of

the dogma.

The pertinent section of the Singulari quadam includes the following

paragraphs:

Not without sorrow have we seen that another error, and one not less
ruinous [than the error of crass rationalism dealt with in the previous
section of the allocution], has taken possession of certain portions of
the Catholic world, and has entered into the souls of many Catholics
who think that they can well hope for the eternal salvation of all
those who have in no way entered into the true Church of Christ. For
that reason they are accustomed to inquire time and time again as to
what is going to be the fate and the condition after death of those
who have never yielded themselves to the Catholic faith and,
convinced by completely inadequate arguments (vanissimisque
adductis rationibus), they await a response that will favor this evil
 teaching. Far be it from Us, Venerable Brethren, to presume to
establish limits to the divine mercy, which is infinite. Far be it from Us
to wish to scrutinize the hidden counsels and judgments of God,
which are "a great deep," and which human thought can never
penetrate. In accordance with Our apostolic duty, We wish to stir up
your episcopal solicitude and vigilance to drive out of men's minds, to
the extent to which you are able to use all your energies, that
opinion, equally impious and deadly, that the way of eternal salvation
can be found in any religion (quavis in religione reperiri posse
aeternae salutis viam). With all the skill and learning at your
command, you should prove to the people entrusted to your care that
this dogma of the Catholic faith is in no way opposed to the divine
mercy and justice.
Certainly we must hold it as of faith that no one can be saved
outside the apostolic Roman Church, that this is the only Ark of
salvation, and that the one who does not enter it is going to perish in
the deluge. But, nevertheless, we must likewise hold it as certain that
those who labor in ignorance of the true religion, if that [ignorance]
be invincible, will never be charged with any guilt on this account
before the eyes of the Lord. Now, who is there who would arrogate to
himself the power to indicate the extent of such [invincible]
ignorance according to the nature and the variety of peoples,
regions, talents, and so many other things? For really when, loosed
from these bodily bonds, we see God as He is, we shall certainly
understand with what intimate and beautiful a connection the divine
mercy and justice are joined together. But, while we live on earth,
weighed down by this mortal body that darkens the mind, let us hold
most firmly, from Catholic doctrine, that there is one God, one faith,
one baptism. It is wrong to push our inquiries further than this.
For the rest, as the cause of charity demands, let us pour forth
continual prayers to God that all nations everywhere may be con-
verted to Christ. And let us do all in our power to bring about the
common salvation of men, for the hand of the Lord is not shortened
and the gifts of heavenly grace will never be lacking to those who
sincerely wish and pray to be comforted in this light. Truths of this
kind must be deeply implanted in the minds of the faithful so that
they may not be corrupted by the false doctrines that tend to
encourage the religious indifference (doctrinis eo spectantibus, ut
religionis foveant indifjerentiam) which we see being spread abroad
and strengthened to the ruination of souls.21

The teaching of the Singulari quadam is of special importance since this

allocution was the first "modern" statement by the Roman Pontiff on the

dogma that there is no salvation outside the Catholic Church. The

intellectual background against which Pope Pius IX taught over one hundred

years ago is much the same, fundamentally, as that which exists in our own

21
Denz., 1646-48
time. Hence it is imperative, for a proper understanding of this portion of

Catholic teaching, to analyze this statement so as to see exactly what is

brought out in this allocution.

The basic thesis of the Singulari quadam is the assertion that the

teaching "no one can be saved outside the apostolic Roman Church" is a

dogma of the faith. It is something to which the assent of faith itself must

be given. As such, it is of course completely infallible. It is something which

can never be corrected or modified. It must be received as an absolutely

true proposition.

It is interesting, incidentally, to note that Pope Pius IX was faced with a

situation quite similar to that which Pope Pius XII described when he wrote

his encyclical Humani generis, in August, 1950. The attack on the dogma of

the Church's necessity for salvation a hundred years ago was not

conducted by men who presumed to deny or to suppress the statement

that there is no salvation outside the Church. Their tactic was much more

subtle and dangerous: they tried to empty this statement of all real

meaning. They tried to make Catholics believe that there was some hope of

salvation for people who had never entered the Church in any way. The

Singulari quadam characterizes this contention as a ruinous error.

Pope Pius XII dealt with a similar situation when he condemned the efforts

of those teachers who were trying to reduce the teaching that the Church is

necessary for the attainment of eternal salvation "to an empty formula." 22

Pius IX worked in this direction when he condemned the teaching that there

22
In the encyclical Humani generis.
is some hope for the salvation of men who have in no way entered the true

Church of Jesus Christ.

Those who taught inaccurately about the necessity of the Church for

salvation a century ago used still another tactic. They tried to make it

appear that there was something unjust about this basic Catholic teaching.

They claimed, directly or by implication, that there was some contradiction

between this dogma and the assertions of the faith which teach us that God

is all-just and all-merciful. The allocution Singulari quadam deals with this

maneuver also. Pope Pius IX made it perfectly clear that it is the duty of the

hierarchy to prove to the people entrusted to their care that there is no

opposition whatsoever between the teaching on the necessity of the

Church for the attainment of eternal salvation and the dogmas of the divine

justice and mercy. He presented this teaching, then, as an integral part of

true Catholic doctrine.

As a part of their tactic the opponents of the true Catholic teaching tried to

make it appear that a genuine acceptance of the dogma that there is no

salvation outside the Church implied the teaching that God would punish

men for being invincibly ignorant of the true Church. Pope Pius IX set out to

meet this contention also in the Singulari quadam. He stated simply that it

is certain Catholic truth that God will blame no man for invincible ignorance

of the Catholic Church, any more than He will blame anyone for invincible

ignorance of anything else.

Incidentally, on this point, there have been Catholic writers who have

been led astray by an incomplete translation of this portion of the Singulari

quadam. The allocution says that people who are invincibly ignorant of the

true religion "will never be charged with any guilt on this account before

the eyes of the Lord." The Latin text reads ". . . qui verae religionis

ignorantiam laborent, si ea sit invincibilis, nulla ipsos obstringi huiusce rei

culpa ante oculos Domini." Some persons have attempted a translation of

this passage which takes no account of the words "huiusce rei." Such

translations tend to present invincible ignorance of the true religion as a

sort of sacrament, since they make it appear that the Sovereign Pontiff

taught that persons invincibly ignorant of the true religion are simply not

blameworthy in the eyes of the Lord.

The fact of the matter is (and this is the gist of the teaching of Pope Pius

IX here and in the encyclical Quanto conficiamur moerore) that non-

appurtenance to the Catholic Church is by no means the only reason why

men are deprived of the Beatific Vision. Ultimately, the only factor that will

exclude a man from the eternal and supernatural enjoyment of God in

heaven is sin, either original or mortal. An infant who dies without having

been baptized will not have the Beatific Vision because original sin has

rendered him incapable of it. Any man who dies after having attained the

use of reason and who is eternally excluded from the Beatific Vision is being

punished for actual mortal sin which he has committed. Such a man may

be further prevented from enjoying the Beatific Vision because of the

original sin which has not been deleted by baptism. .

If we are to understand this teaching, we must not allow ourselves to fail

to realize that there is absolutely no middle ground between the state of

supernatural sanctifying grace and the state of sin or aversion from God.

Any man who loves God with a love of friendship or benevolence, sincerely

desiring and intending to do His will and preferring to suffer anything rather

than to offend Him has divine supernatural charity and is in the state of

grace. If he dies in that state, he will inevitably attain to the Beatific Vision.

And, incidentally, if he has the love of charity for God, he is "within" the

true Church of Jesus Christ, at least by sincere (although perhaps merely

implicit) intention and desire.

If, on the other hand, a man has not a love of charity for God, he is in the

state of sin. If an adult for whom Our Lord died on the Cross has not this

love of charity for God, it can only be because he has chosen some object

of affection incompatible with the love of charity. If he passes from this life

in that condition, voluntarily averted from God, he will not gain the glory of

heaven. This is true whether the man dies as a member or as a non-

member of the true Catholic Church.

Thus it is perfectly possible for a man to die "outside" the true Church and

to be excluded from the Beatific Vision , forever without having his

ignorance of the true Church or of the true religion counted as a moral

fault. That is precisely what Pope Pius IX said in the Singulari quadam. He

said it, as the context shows, as part of his explanation of the fact that the

Catholic dogma of the Church's necessity for the attainment of eternal

salvation in no way involves a contradiction of the doctrines about God's

sovereign mercy and justice.

In this section of the Singulari quadam Pope Pius IX goes on to urge the
Bishops of the Catholic Church to use all of their energies to drive from the

minds of men the deadly error that the way of salvation can be found in

any religion. To a certain extent this is a mere restatement of the erroneous

opinion according to which we may well hope for the salvation of men who

have never entered in any way into the Catholic Church, the first

misinterpretation of Catholic teaching reproved in this section of the

allocution. Yet, in another way, the error that the way of salvation can be

found in any religion has its own peculiar and individual malignity. It is

based on the false implication that the false religions, those other than the

Catholic, are in some measure a partial approach to the fullness of truth

which is to be found in Catholicism. According to this doctrinal aberration,

the Catholic religion would be distinct from others, not as the true is dis-

tinguished from the false, but only as the plenitude is distinct from

incomplete participations of itself. It is this notion, the idea that all other

religions contain enough of the essence of that completeness, of truth

which is to be found in Catholicism, to make them vehicles of eternal

salvation, which is thus reproved in the Singulari quadam.

One of the most interesting factors in this section of the allocution is the

fact that Pope Pius IX forbids his people to inquire into the presence or the

lack or the extent of invincible ignorance in individual cases. He actually

goes so far as to insist that it is wrong to go beyond the teaching that there

is one God, one faith, and one baptism. In issuing this order and in making

the assertion, Pope Pius IX was actually taking cognizance of one of the

basic conditions of the Christian doctrinal ministry.

 The primary and central object of the Church's doctrinal ministry is to be

found in the body of truth revealed by God through Our Lord Jesus Christ,

and delivered to the Church by His Apostles as doctrine to be accepted with

the assent of divine faith. The secondary object of that ministry embraces

all arid only those truths which the Church must be able to teach inerrantly

in order to teach its primary object adequately as a living and infallible

teaching body. The decision as to just what would constitute invincible, as

distinct from vincible or culpable, ignorance of the Catholic Church in any

individual case does not fall within the confines of either object. And, as a

matter of fact, this decision is something which man in his life is quite

incapable of forming rightly.

It is definitely the business of the teacher of Catholic truth to bring out the

fact that God is all-merciful and all-just in Himself and in His dealings with

all His creatures. Every man who comes into this world is the recipient of

God's justice and of His mercy. In the light of the Beatific Vision we shall see

how God's mercy and His justice have been exercised in the case of each

individual who is saved, and of each individual who is lost, or deprived of

the supernatural enjoyment of God, forever. It is wrong to seek to find out

how this is so in this life, since the evidence we would need for such an

inquiry is definitely not available to us, and, in striving to bring statements

about an unknowable subject into the fabric of Catholic teaching, we would

only succeed in confusing and adulterating the body of truth which God has

deigned to give to His Church.

In the Singulari quadam Pope Pius IX reminded the members of the

apostolic hierarchy that, on this subject, it should be their concern to limit

their teaching and to limit the inquiries of the Christians subject to their

care to the body of revealed truths themselves. They are to see to it that

their people know that, according to the teaching of God Himself, there is

but one Lord in whom and by whom and through whom salvation is

achieved. They are to instruct their people so that the flock may be aware

of the fact that there is only one faith, only one body of revealed truth

which constitutes God's public and supernatural message for the salvation

of men. And they are to preach and teach in such a way that their people

will realize that there is only one baptism, only one sacrament of

regeneration which is the entrance into the one true Church, the

supernatural kingdom of God, the Mystical Body of Christ, in which alone

there is salvific contact with the Triune God. This is part of the divine

message which they are commissioned and commanded to teach. The

invincibility of the ignorance of some individual who is not a member of the

Church is definitely not contained in the divine message which has been

confided to the apostolic collegium.

The Singulari quadam contains still another immediately important

contribution to Catholic teaching about the possibility of salvation within

the Church on the part of individuals who die before they can actually

attain membership in this society. It is contained in these two sentences:

For the rest, as the cause of charity demands, let us pour forth
continual prayers to God that all nations everywhere may be con-
verted to Christ. And let us do all in our power to bring about the
common salvation of men, for the hand of the Lord is not shortened
and the gifts of heavenly grace will never be lacking to those who
sincerely wish and pray to be comforted in this light.
 These two sentences contain what might be called the chart or the plan

of the apostolic work for the salvation of men. Pope Pius IX called upon his

brother Bishops of the Catholic Church to unite in praying "that all nations

everywhere may be converted to Christ" and in employing their energies

and talents to the utmost "to bring about the common salvation of men."

Thus the Sovereign Pontiff reminded his hearers and the entire Church of

God that, in the plan of Our Lord's own teaching, salvation is described as

coming to men through the efforts of His followers, and particularly through

the labors of His apostolic college. Such, of course, is the significance of

Our Lord's final instruction to His apostles before His ascension into heaven,

as recorded in the Gospel according to St. Mark:

And he said to them: Go ye into the whole world and preach the
gospel to every creature.
He that believeth and is baptized shall be saved: but he that
believeth not shall be condemned.23

Behind the errors which Pope Pius IX was fighting in his allocution was

the vague notion that salvation was in some way independent of the efforts

of the Catholic Church and of its hierarchy. The religious indifference which

was spreading throughout the world a century ago and which was directly

or indirectly affecting some of the Catholic people themselves tried to make

it appear that in some way or another salvation was due to men by the

very fact that they were human beings, descendants of Adam and Eve. To

counter the vicious influence of this indifference, Pope Pius IX recalled to

the minds of the Bishops of the Church the fact that salvation was

something meant to come to men through the power of these Bishops' own
23
Mark, 16: 15 f.
work and prayers. In that way it was completely in line with the teaching of

St. Paul in his Epistle to the Romans:

For whosoever shall call upon the name of the Lord will be saved.
How then shall they call on him in whom they have not believed? Or
how shall they believe him of whom they have not heard? And how
shall they hear without a preacher?
And how shall they preach unless they be sent, as it is written: How
beautiful are the feet of them that preach the gospel of peace, of
them that bring glad tidings of good things?24

The people who are sent to preach the gospel of salvation are precisely

the members of the teaching Church, the Bishops of the Catholic Church,

the apostolic college instituted and commissioned by Our Lord Himself.

These men, together with the people they call upon to help them in their

work, are the ones through whom the message of salvation and the

possibility of salvation must come, according to the divine teaching itself,

to the children of men.

The exhortation in the Singulari quadam recalls the response of St. Paul to

his responsibility in the way of bringing salvation to those for whom Our

Lord died. The Apostle of the Gentiles was willing to do and to suffer so

much because he realized that he was acting as God's instrument in

bringing salvation to men. He saw himself as in some way the cause of the

salvation of men who benefitted from his apostolic labors. He took

cognizance of the fact that he was working to gain for Christ and to save

those for whom he worked. I He brings this out in a magnificent passage in

the First Epistle I to the Corinthians:

For whereas I was free as to all, I made myself the servant of

all, that I might gain the more.
And I became to the Jews a Jew, that I might gain the Jews.
To them that are under the law, as if I were under the law
24
Rom., 10: 13-15.
 (whereas myself was not under the law), that I might gain
them that were under the law. To them that were without the
law, as if I were without the law (whereas I was not without the
law of God, but as in the law of Christ), that I might gain them
that were without the law.
To the weak I became weak, that I might gain the weak. I
became all things to all men, that I might save all.
And I do all things for the gospel's sake, that I may be made
partaker thereof.25

Perhaps the most eloquent statement of the fact that salvation comes from

Our Lord's message is to be found in St. Paul's Epistle to the Romans. It is in

preaching this message, and in praying that men may accept it with the

assent of divine faith and live in conformity to its teachings, that the

Bishops of the Catholic Church are, according to the teaching of the

Singulari quadam, to work for the common salvation of men. St. Paul wrote:

To the Greeks and to the barbarians, to the wise and to the

unwise; I am a debtor.
So (as much as is in me) I am ready to preach the gospel to
you also that are at Rome.
For I am not ashamed of the gospel. For it is the power of God
unto salvation to every one that believeth: to the Jew first and
to the Greek.
For the justice of God is revealed therein, from faith unto faith,
as it is written: The just man liveth by faith.26

The act of divine faith is entirely requisite in order that a man may be

converted to Our Lord, in whom alone salvation is to be found. It was of

"Our Lord Jesus Christ of Nazareth" that St. Peter said: "Neither is there

salvation in any other. For there is no other name under heaven given to

men, whereby we must be saved.”27

Pope Pius IX put forward this prayer and work incumbent upon the

Bishops of the Catholic Church as something which was to be done out of

25
I Cor., 9: 19-23.
26
Rom., 1: 14-17.
27
Acts, 4: 12.
charity. It is, indeed, essentially the work of this virtue. Charity is the

supernatural love of friendship for God, a love which necessarily carries

with it the love of our neighbor based upon this affection for God. The love

of friendship for God necessarily involves a sincere will to do His will. Now,

it is the will of God that all men be saved. In the First Epistle to Timothy we

read of God our Saviour that He "will have all men to be saved and to come

to the knowledge of the truth."28

Objectively, then, a person is doing the work of charity when he works

and prays to bring his fellow men to accept divine public revelation, to

enter and to remain in the true supernatural kingdom of God on earth, and

to prepare for the possession and enjoyment of the Beatific Vision. The

obligation to do this work is all the more incumbent upon the men whom

Our Lord has made responsible for the spiritual well-being of their fellows,

the members of the apostolic college. The Bishops of the Catholic Church,

under the leadership of the Bishop of Rome, the successor of St. Peter,

constitute this apostolic college. Justice as well as charity demands that

these men work and pray for the accomplishment of this end as powerfully

as they can. This is the obligation of which Pope Pius IX spoke in the

Singulari quadam.

Essential to this task is an effort to bring men to enter and to remain

within the true Church. The Holy Father had already recalled the fact that it

is a dogma of divine faith that no one will attain salvation outside the

Catholic Church. It would be worse than idle to imagine that one could work

28
I Tim., 2: 4.
for the salvation of men without trying to influence them to enter and to

stay within the Mystical Body of Jesus Christ.

Thus, in the final paragraph of the section of the Singulari quadam

that deals with the necessity of the Catholic Church, the Holy Father recalls

the intimate connection between this dogma and the missionary nature of

the Church itself. The Catholic Church, by reason of that charity which

forms the crowning part of what the old theologians designated as the

inward or spiritual bond of unity within it, has no choice but to work with all

the force at its command to influence men ['to come and to dwell within it,

so that within it they may .attain the eternal joys of the Beatific Vision. The

Holy Church works necessarily and always for the glory of God, to be

achieved in the salvation of those souls for whom Our Lord died on the

Cross. By God's institution, and definitely not by reason of any move on the

part of the Church as such, eternal salvation is available only to those who die in

some manner "within" the Catholic Church. Hence, in working to achieve its

ultimate objective, the Church necessarily and always seeks the means

requisite for the attainment of that objective.

Within this same paragraph is one of the most profound observations

on the subject of the Church's necessity for salvation to be found in any

pontifical document. After insisting on the duty of the Bishops of the

Catholic Church to do all in their power to bring about the common

salvation of men, the Sovereign Pontiff reminded his hearers that "the hand

of the Lord is not shortened, and the gifts of heavenly grace will never be

wanting to those who sincerely wish and pray to be comforted in this light."
Thus he taught that the work of salvation and the work of conversion to the

Catholic Church are definitely labors of divine grace. The apostolic worker

for Our Lord need not fancy that the effects of this work will , depend

ultimately merely, or even principally, upon his own powers and initiative.

Those who are summoned into that Church within which alone salvation is

to be found are called, first of all, by divine grace itself. If they correspond

with that grace, and sincerely will (even though only implicitly) entrance

into the Church, and if they express that will or intention in the infallibly

effective act of Christian prayer, God will grant them both entrance into the

Church and the salvation which they desire.

It must be understood that the influence of the actual grace which God in

His mercy bestows upon men is always in the direction of the attainment of

the Beatific Vision. The man who has not the virtue of divine faith and who

is in the state of sin is led by the force of grace to make an act of faith, to

fear God, to hope for Him as his own good to be enjoyed forever, to begin

to love Him, and thus to turn against sin by that penance which comes

before baptism, to resolve to amend his life, and to be baptized, and thus

to enter the true Church. Once a man is within the Church and in the state

of sanctifying grace, the force of divine grace urges him on to an ever-

increasing perfection, which involves an ever-increasing intensity of charity.

If a man continues to correspond with these graces, he will ultimately attain

to his eternal salvation.

Should he sin after the reception of baptism, the direction of the force of

grace is toward the reception of absolution in the sacrament of penance,

and, of course to the contrition, confession, and satisfaction which belong

to the sacrament. In every case the impulse of actual grace leads a man to

salvation and to the means requisite for the attainment of salvation which

the man upon whom the grace is working has not as yet employed or

possessed. For a man who is entirely and essentially "outside'" the Church,

the force of divine grace will influence him toward entrance into this

society.

Correspondence to divine grace, which has brought a man to believe in

God and to hope in Him, will lead him to pray for the gift of salvation and

for the means necessary to salvation which the man does not yet enjoy.

Now, prayer which is offered for one's own salvation and for the gifts which

are requisite for the attainment of that salvation is infallibly efficacious

when it is sincere, pious, and persevering. Thus, even when a man dies

before he is actually able to become a member of the Church through the

reception of baptism or through canonical reconciliation with the Church,

his sincere, persevering, and pious prayer for salvation and for entrance

into this society will be answered by God. Contrary to the insinuations and

the statements of the indifferentists against which the Singulari quadam

was directed, God is not being outdone in generosity by any of His

creatures. Those who correspond with the graces He offers them will

receive the answer to their prayers.

This, then, is the teaching which Pope Pius IX insisted that the

Bishops of the Catholic Church should give to their people, in order to keep

out of the minds of those people the false doctrines which could ruin their
spiritual lives.

The Singulari quadam brings out the following teachings much more

clearly and explicitly than previous ecclesiastical declarations on the

necessity of the Church for salvation had done.

(1) It is a ruinous error to imagine that one can have grounds of hope that
people now dead, and who had not entered into the Church in any way
during the course of their lives, are saved.

(2) The dogma that there is no salvation outside the Catholic Church is in
no way opposed to the truth that God is all merciful and all-just.

(3) The doctrine that no one is saved outside the Catholic Church is a truth
revealed by God through Jesus Christ, and a truth which all men must
believe with the assent of divine faith. It is a Catholic dogma.

(4) Invincible ignorance, of the true Church or of anything else, is not

considered by God as a sin. The dogma that there is no salvation outside
the Catholic Church in no way implies that invincible ignorance is sinful.

(5) It is an impious and deadly error to hold that salvation may be attained
in any religion.

(6) It is not within the field either of our competence or of our rights to
search out the way in which God's mercy and His justice operate in any
given case of a person ignorant of the true Church or of the true religion.
We shall see how these divine attributes have operated in the light of the
Beatific Vision itself.

(7) It is the business of the Church to work and to pray that all men will
attain salvation in the Church.

(8) God is never outdone in generosity. The person who tries to come to
Him will never be forsaken. As a matter of fact, the movement toward God,
like all good things, originates from God Himself.

THE ENCYCLICAL QUANTO CONFICIAMUR MOERORE

 The teaching of this encyclical is parallel with that of the allocution

Singulari quadam. In both of these documents Pope Pius IX insisted upon

the fact that it is a dogma of the faith that no man can be saved outside

the Catholic Church. Indeed the language of the encyclical on this point is

even more forceful and explicit than that of the allocution. Likewise in both

of these documents there is a very clear implication of the truth that a man

can be "within" the true Church in such a way as to be saved without being

a member of this society and, indeed, without having a explicit knowledge

of it at all. Moreover both the Quanto conficiamur moerore and Singulari

quadam insist upon the missionary nature of the Church and bring this

truth into play in their explanations of the dogma. The encyclical, however,

brings out some aspects of the teaching not touched upon directly in the

allocution which was delivered almost nine years previously. The following

two paragraphs of the Quanto conficiamur moerore have to do with the

dogma of the Church's necessity for salvation:

And here, Our Beloved Sons and Venerable Brethren, We must

mention and reprove a most serious error into which some Catholics
have fallen, imagining that men living in errors and apart (alienos)
from the true faith and from the Catholic unity can attain to eternal
life. This, of course, is completely opposed to Catholic doctrine. It is
known to Us and to you that those who labor in invincible ignorance
of our most holy religion, and who, carefully observing the natural
law and its precepts which God has inscribed in the hearts of all, and
who, being ready to obey God, live an honest and upright life, can,
through the working of the divine light and grace, attain eternal life,
since God, who clearly sees, inspects, and knows the minds, the
intentions, the thoughts, and the habits of all, will, by reason of His
goodness and kindness, never allow anyone who has not the guilt of
willful sin to be punished by eternal suffering. But it is a perfectly
well known Catholic dogma that no one can be saved outside the
Catholic Church, and that those who are contumacious against the
authority of that same Church, and who are pertinaciously separated
from the unity of that Church and from Peter's successor, the Roman
Pontiff, to whom the custody of the vineyard has been entrusted by
 the Saviour, cannot obtain eternal salvation.
God forbid, however, that the children of the Catholic Church should
in any way ever be the enemies of those who are in no way joined to
us in the same bonds of faith and of charity. But let them [the
Catholics] rather strive always to take care of these people when
they [those outside the Church] are poor or sick or afflicted by any
other ills. Primarily, let them strive, to take these people out of the
darkness of error in which they unfortunately live, and bring them
back to the Catholic truth and to the loving Mother Church that never
ceases to hold out its maternal hands affectionately to them, and to
call them back to its embrace so that, established and strengthened
in faith, hope, and charity, and bringing forth fruit in every good
work, they may attain eternal salvation.29

There are three most important lessons contained in this section of the

Quanto conficiamur moerore, the Holy Father's insistence upon the real

necessity of the Church for salvation, his implied indication of a distinction

between the necessity of means and the necessity of precept, and his

teaching about the possibility of salvation for a man who is invincibly

ignorant of the true religion but who faithfully observes the natural law. All

of these lessons must be studied carefully by a man who seeks to know the

genuine doctrine of the Catholic Church on the necessity of the Church for

the attainment of eternal salvation. The teaching of the Quanto conficiamur

moemre has a special importance because this encyclical has been mis-

interpreted more than once by men who offered inadequate or inaccurate

explanations of the dogma that there is no salvation outside the Church.

First of all it must be noted that the statement of the dogma that there is

no salvation outside the Church is more forceful and explicit in this

encyclical than in any other document, except perhaps the Cantate Domino

itself. Pope Pius IX condemned as a most serious error (gravissimum

errorem) the notion that "men living in errors and apart from the true faith
29
Denz., 1677 f.
and from the Catholic unity can attain to eternal life." He denounced this

false teaching as something most completely opposed to Catholic doctrine.

Furthermore he brought out with special clarity the practical import of

this teaching. He reminded the Bishops of Italy, and through them the

entire Christian world, that the members of the Catholic Church have

definite obligations of charity toward non-Catholics. Not only are Catholics

forbidden to be enemies of those outside the fold, but they are so bound to

exercise the corporal and spiritual works of mercy for the benefit of non-

Catholics. Pope Pius IX stressed the importance of the corporal works of

mercy. He asserted that Catholics are obligated to be zealous in taking care

of non-members of the Church "when they are poor or sick or afflicted with

any other ills." But he also insisted upon the fact that their most important

duty in the line of charity was an effort to free these people from their

errors and to lead them back to the true Church so that therein "they may

attain eternal salvation."

In other words, according to the Quanto conficiamur moerore, the

Catholics are obliged in conscience to be realistic in their prayers and works

of charity for the benefit of their non-Catholic associates. Pope Pius IX did

not want his people to forget that charity for one's neighbor is essentially a

part of charity toward God. It is not a work of merely secularistic

humanitarianism. The love for one's neighbor which is truly a part of divine

charity is essentially a desire to give this neighbor, insofar as it lies within

our power, what he needs or will find helpful for the attainment of the

Beatific Vision. The basic desire of charity for one's neighbor is the will of
intention that this neighbor should have the life of sanctifying grace, and, if

he already possesses this supernatural life, that he should grow and

persevere in it. It is thus in line with the motive of the Incarnation, the

motive that guided Our Lord Himself. He expressed that motive when He

declared: "I am come that they may have life and have it more

abundantly."30

Hence, when true Catholic charity takes care of a man who is sick or

afflicted in any other way, it does not look upon this man as one whose

destiny is limited to this world and to this life. On the contrary, it takes

explicit cognizance that the person it works to benefit is one for whom Our

Lord died on the Cross; one whom God wills to have with Him forever in the

glory of the Beatific Vision. In the encyclical Quanto conficiamur moerore,

Pope Pius IX reminded the Catholics of the entire world that this explicit

cognizance should be eminently practical. The work of Catholic charity is

definitely not complete unless every effort has been expended to free men

from the errors that keep them from the eternal possession of God which is

their only ultimate end. And, since, by God's own institution, the true

Church of Jesus Christ is really requisite for the attainment of man's eternal

and supernatural salvation, the work of Catholic charity is lamentably

incomplete unless every reasonable effort has been made to persuade non-

Catholics to enter this society.

The Quanto conficiamur moerore is supremely realistic in that it

recognizes religious error as an evil, and as a definite and serious

30
John, 10; 10.
misfortune for the people who are affected by it. Its objectivity and plain

speaking must have been as startling to the moderns of nearly a century

ago as it is to some of the men of our own day. Some of the men of the

nineteenth century and of the twentieth have been prone to lose sight of

the fact that actually a man's life is vitiated by a mistake about his eternal

destiny or about the means God has established for the attainment of that

destiny, Thus there could be nothing more catastrophic in human life than

the acceptance of the errors of atheism or agnosticism, or errors about Our

Divine Redeemer, His Church, His religion, and His sacraments. It is strange

that some individuals who would be first to acknowledge the calamitous

nature of an error in aviation engineering, which would result in the loss of

a plane, are not willing to acknowledge the inherent evil of error about

Christ and His Church, which would result in man's eternal failure.

Pope Pius IX incorporated into this section of the encyclical Quanto

conficiamur moerore a fundamental teaching about the missionary nature

or activity of the Catholic Church. Besides bringing out the fact that the

Church expects its own children to perform their obligation of charity to

those outside the fold by striving to bring these people into the Mystical

Body of Jesus Christ, the encyclical explains that the Church invites non-

Catholics to enter it "so that, established and strengthened in faith, hope,

and charity, and bringing forth fruit in every good work, they may attain

eternal salvation." The ultimate and fundamental reason why the Catholic

Church has always sought and must always seek converts is that these

converts may attain the Beatific Vision. The Church is essentially and
necessarily a missionary society only because God Himself has established

this society as a means necessary for the attainment of eternal salvation.

Furthermore, the Quanto conficiamur moerore is realistic enough to take

cognizance of the fact that faith itself comes from and through the Church.

We must not lose sight of the fact that the formula for the administration of

baptism, in the Rituale Romanum, contains this dialog:

"What do you ask of the Church of God?"

"Faith."
"What does faith offer you?"
"Everlasting life."

Divine faith is definitely something which men are expected to seek and

to find in the true Church of Jesus Christ. Essentially the true Church is and

has been since the time of our first parents the congregation of the faithful,

the congregation fidelium. A man reasonably and prudently asks the

Church for faith since the Church is the society authorized and empowered

by Our Lord Himself to teach His message, the doctrine we accept with the

assent of Christian faith. And the Church is far more than merely the

society authorized by Our Lord to teach in His name. It is actually His

Mystical Body, the congregation within which He acts as the Sovereign

Teacher, in such a way that the members of the hierarchy, the ecclesia

docens, are His instruments or ambassadors in the presentation of His

Father's message.

Thus the teaching of the Quanto conficiamur moerore is quite accurate

in describing the Church as the social unit within which people are

established and strengthened in the faith itself. The Epistle to the Hebrews
describes Our Lord as "the author and finisher of faith."31 The Catholic

Church is His Mystical Body. In seeking faith from the Church, we seek it

from Him.

Faith, hope and charity, together with all the other qualities that enable

us to live the supernatural life, come to us from Our Lord. He is actually the

Head of His Mystical Body, and invites those who do not as yet belong to it

to join it so that they may be established and strengthened in these virtues

by Our Lord, the Head of the Church. There is no other source from which

these benefits can come.

Furthermore, faith, hope, charity, and the rest actually constitute what

the older theologians used to call the spiritual or inner bond of unity within

the Catholic Church. If a man actually believes in God by holding as certain,

on the authority of God revealing, the content of that message Our Lord

preached and continues to preach in the midst of the society of His

disciples, and if, in the light of that faith, and moved by God's grace, a man

hopes for God as his own eternal Good and loves Him with the supernatural

friendship of charity, he is by that very fact joined to Our Lord and to His

disciples within the supernatural kingdom of God.

There have, unfortunately, been some rather serious misinterpretations

of the second and third lessons contained in that portion of the encyclical

Quanto conficiamur moerore that deals with the necessity of the Catholic

Church for the attainment of eternal salvation. The second lesson is to be

found in the teaching of Pope Pius IX on the distinction between the

Church's necessity of means and its necessity of precept. This lesson is

31
Heb., 12: 12.
brought out in a rather long and complicated sentence in the text. The

encyclical tells us that "it is a perfectly well known Catholic dogma that no

one can be saved outside the Catholic Church, and that those who are

contumacious against the authority of that same Church, and who are

contumaciously separated from the unity of that Church and from Peter's

successor, the Roman Pontiff, to whom the custody of the vineyard has

been entrusted by the Saviour, cannot obtain eternal salvation."

Some careless writers and teachers, have tried to make people imagine

that the second portion of this sentence is an expression of the entire

meaning conveyed in the first section of that same sentence. Writers of

this sort incidentally, have even misinterpreted the Holy Office letter of

1949, the Suprema haec sacra, where the terminology is even clearer than

that employed in the Quanto conficiamur moerore. In both instances there

has been an attempt to give the impression that these authoritative

documents were representing the Catholic Church as necessary for the

attainment of eternal salvation by the necessity of precept only. In both

instances the attempts were manifestly wrong. Here, however, we shall

consider only the text of the encyclical written by Pope Pius IX. We shall

study the Suprema haec sacra in a later chapter.

The immediate text in the Quanto conficiamur moerore indicates quite

clearly that the Sovereign Pontiff was dealing with two distinct kinds of

necessity. The context proves this point beyond any possibility of doubt.

The sentence quoted two paragraphs above tells us of the well known

dogma that no one can be saved outside the Church and states that people
contumaciously separated from the Church and its visible head cannot be

saved. The text itself thus indicates quite obviously that the Church is,

according to its own doctrine, necessary in two distinct ways. First of all, it

is represented as something necessary for all men. No one will attain to

eternal salvation unless he is in some way "within" this society at the

moment of his death. Again, it is shown as necessary in still another

manner. People who obstinately stay separated from it and from its visible

head, the Roman Pontiff, cannot obtain eternal salvation.

Now it is immediately evident that the first statement would not be true

at all if the Catholic Church were necessary for salvation merely with the

necessity of precept. A thing is said to be necessary for salvation with the

necessity of precept when God has issued a command which cannot be

disobeyed except at the cost of the loss of friendship with Him. A thing

which is merely the object of God's command and no more would be

something necessary with the necessity of precept alone. The only persons

who could be excluded from salvation on this count would be the men and

women who knowingly and deliberately disobeyed the command given by

God. Persons invincibly ignorant of that command would not be and could

not be deprived of eternal salvation because they had not obeyed the

command.

Thus, if the Church were necessary for salvation merely with the

necessity of precept, or, to put the same thing in another way, if the Church

were necessary for the attainment of eternal salvation only in the sense

that individuals contumaciously separated from it could not be saved, it

would definitely not be true to say that no man could be saved outside the

Catholic Church. Yet this is precisely what the encyclical Quanto

conficiamur moerore, together with many other authoritative documents of

the ecclesia docens, does assert. The language of the encyclical is most

explicit: "neminem scilicet extra catholicam Ecclesiam posse salvari."

The only possible way a man could logically hold that the statement "no

one can be saved outside the Catholic Church" means nothing more than

"people who are contumaciously separated from the Church cannot be

saved," is to postulate that the only people outside of the Church are those

obstinately and willfully separated from it. Such a teaching would, of

course, constitute a denial of any invincible ignorance of the Church on the

part of non-Catholics. An interpretation of this sort would run counter to the

very context of the document it set out to explain. Yet this fanciful teaching

is necessarily and clearly implied in any attempt to persuade people that

the Catholic dogma of the Church's necessity for salvation means only that

persons who willfully remain separated from the Church and from the

Roman Pontiff cannot obtain eternal salvation.

The context of the Quanto conficiamur moerore makes it even more

evident that we cannot explain the dogma of the Church's necessity for

salvation as meaning merely that the Church is necessary with the

necessity of precept. The primary point brought out in this section of the

Quanta canficiamur moerore is the vigorous repudiation by Pope Pius IX of

the erroneous teaching "that men living in errors and apart from the true

faith and from the Catholic unity can attain to eternal life." Here the
Sovereign Pontiff referred to all the people of this class. He did not restrict

his statement to those who are willfully or contumaciously dwelling and

remaining apart from the Church and its teaching. It is only by doing

manifest violence to the text of his encyclical that his statement could be

interpreted as applying only to those who are willfully separated from the

faith and from Catholic unity.

By clear implication, though obviously not with the explicitness of the

Suprema haec sacra, the encyclical Quanto conficiamur moerare brings out

the fact that the dogma of the Catholic Church's necessity for the

attainment of eternal salvation means that the Church is necessary in two

ways. First, it is necessary with the necessity of precept since God Himself

has commanded all men to dwell within this society. Then, it is also

necessary with the necessity of means since it has been constituted by God

Himself as a factor apart from which men will not and cannot obtain the

Beatific Vision.

The third and most difficult lesson of the encyclical Quanta conficiamur

moerore on the subject of the Church's necessity for salvation is to be

found in its teaching on the possibility of salvation for persons invincibly

ignorant of the true religion. What the encyclical has to say on this point is

contained in a single long and highly complicated sentence:

It is known to Us and to you that those who labor in invincible

ignorance of our most holy religion, and who, carefully observing the
natural law and its precepts which God has inscribed in the hearts of
all, and who, being ready to obey God, live an honest and upright life,
can, through the working of the divine light and grace, attain eternal
life, since God, who clearly sees, inspects and knows the minds, the
intentions, the thoughts and the habits of all, will, by reason of His
supreme goodness and kindness, never allow anyone who has not
 the guilt of willful sin to be punished by eternal sufferings.

This sentence is tremendously rich in theological implication. It can

never be adequately understood other than against the background and in

the context of the Catholic theology of grace and of sin. Unfortunately this

sentence has sometimes been explained in an inadequate manner.

In order to have an adequate and accurate analysis of this teaching we

must see clearly, first of all, what precise class of people Pope Pius IX refers

to in this sentence. They are people who are described as carefully or

diligently (sedulo) obeying the natural law. They are prepared to obey God.

They lead an honest and upright life. And they are invincibly ignorant of the

true Catholic religion.

Now it is perfectly obvious that this description does not apply to all the

individuals who are invincibly ignorant of the Catholic Church and of the

Catholic faith. Invincible ignorance is by no means a sacrament,

communicating goodness of life to those who are afflicted with it. The fact

that a man is invincibly ignorant of the true religion does not in any way

guarantee that he will observe the natural law zealously, that he will be

ready to obey God, or that he will actually lead an upright life.

The invincibly ignorant people described by Pope Pius IX in the encyclical

Quanto conficiamur moerore, however, have attained their spiritual position

by co-operating with divine grace. It must be clearly understood, of course,

that people in the state of sin, people who are not co-operating with God's

grace can perform works that are good. The Quanto conficiamur moerore,

however, speaks of persons who are carefully or zealously observing the

natural law and who are leading honest and upright lives. Such individuals
are not turned away from God by sin.

Actually the persons of the kind described here in the Quanto

conficiamur moerore are most probably in the state of sanctifying grace,

and hence they are individuals who have true faith, hope, and charity. It is,

of course, a dogma of the Church that not all the works or acts of people in

the state of sin are actually sins against God. Apart from any supernatural

aid of divine grace a sinner is capable of performing some naturally good

works and of avoiding individual mortal and venial sins. But in order to

avoid mortal sin for a long time a man needs the aid of supernatural divine

grace.32 In order to observe all the precepts of the natural law over any

considerable period of time, men must most probably be strengthened by

sanctifying grace itself. They certainly could not do this without some

supernatural help of divine grace.

This is precisely the condition described in the encyclical of Pope Pius IX.

The pertinent passage of the Quanto conficiamur moerore refers only to

those persons invincibly ignorant of the true Catholic religion who, at the

same time, are diligently observing the natural law, are prepared to obey

32
Cf. The Salmanticenses, Cursus theologicus (Paris and Brussels, 1878), IX, tract.
XIV, disp. 2, dub. 5, 223 if.; Billuart, Cursus theologiae (Paris, 1904) , III, Tractatus
de gratia, diss. III, art. 5, 6, 343 ff. Billuart teaches that "fallen man cannot obey
the entire natural law quoad substantiam without gratia sanans" (344), and that
"fallen man in the state of mortal sin cannot, without a special and superadded
grace of God, avoid for a long time (diu) all mortal sins against the natural law and
overcome all temptations [against the natural law]" (348).
The Thomistic theologians point to the teaching of St. Thomas Aquinas in his
Summa theologica, Ia-IIae, q. 109, a. 4 and 8. They appeal especially to one
statement of the magisterium, that of the sixteenth Council of Carthage, can. 3:
"Likewise it has pleased [the Council] that whoever shall have said that the grace
of God by which a man is justified through Jesus Christ Our Lord is good only for
the remission of sins that have already been committed, but not as a help to
prevent sins being committed, should be anathema" (Denz., 103).
God, and are leading honest and upright lives. Such individuals are

obviously not merely avoiding some mortal sins and doing some good

deeds. Rather they are continuing over a long period of time to obey the

precepts of the natural law and to avoid serious offense against God.

Otherwise it would not be correct to say that they were leading honest and

upright lives.

But whether, as seems most probable, the individuals referred to in

this section of the encyclical are in the state grace, or they are being

moved by actual grace in the direction of justification, it is important to

note that the Quanto conficiamur moerore teaches that they "can, through

the working of the divine light and grace, attain eternal life." Obviously

there is no hint here that these people are in a position to attain eternal

life or salvation other than "within" the Catholic Church. There is,

however, a definite implication, that they can be saved even though they

remain invincibly ignorant of the true religion.

The "divine light" to which the encyclical refers is, of course, the

illumination of true supernatural faith. No one is going to attain the

Beatific Vision unless he has passed from this life with faith, accepting as

true, on the authority of God Himself, the supernatural teaching that God

has revealed.

The "grace" spoken of in the document is ultimately sanctifying or

justifying grace, the quality by which men are rendered connaturally able to

act on the divine level, and to live as adopted sons of God and as brothers of

Jesus Christ. The man who possesses this quality has always, along with it,
the full panoply of the supernatural or infused virtues and the gifts of the

Holy Ghost. The supreme virtue in all of this supernatural organism is

that of charity. No one is going to attain to the Beatific Vision unless he

leaves this life in possession of sanctifying grace, charity, and the virtues of

which charity is at once the crown and the bond of perfection. Actual graces

tend to move a sinner toward the possession of sanctifying grace in the

Church.

Now, that faith which is absolutely requisite for the attainment of eternal life

is definitely not a mere willingness to believe. It is the actual acceptance, as

perfectly true, of the supernatural message which God has revealed.

Specifically, it is the acceptance of the message which God has revealed

through Our Lord Jesus Christ, the teaching which theology designates as

divine public revelation.

The divine public revelation is composed of a certain number of truths

or statements. It is quite manifest that genuine and supernatural divine faith

can exist and does exist in individuals who have no clear and distinct

awareness of some of these truths, but who simply accept them as they are

contained or implied in other doctrines. But, in order that faith may exist,

there certainly must be some minimum of teachings which are grasped

distinctly by the believer and within which the rest of the revealed message

is implied or implicit. Catholic theology holds that it is possible to have

genuine divine faith when two, or, according to some writers, four, of these

revealed truths are believed distinctly or explicitly. There can be real divine

faith when a man believes explicitly, on the authority of God revealing,

the existence of God as the Head of the supernatural order, the fact

that God rewards good and punishes evil, and the doctrines of the

Blessed Trinity and of the Incarnation.

It is definitely not a teaching of the Catholic theologians that there can

be no true act of divine and supernatural faith apart from an explicit

awareness and acceptance of the Catholic religion as the true religion and

of the Catholic Church as the true kingdom of God. On the contrary, it is the

common teaching of the theologians that true supernatural faith can exist

even where there is only an implicit belief in the Catholic Church and in the

Catholic religion. This, in the last analysis, is the fact brought out in the

Quanto conficiamur moerore, when that document tells us that a person

invincibly ignorant of the true religion can attain eternal life through the

workings of the divine light and of grace.

Any act of genuine supernatural divine faith, however comparatively

poor it may be in explicit content, can be the intellectual basis for an act

of divine charity. True supernatural charity is an act of the love of

benevolence and friendship for God known supernaturally, in the light of

the Beatific Vision in the next world, or in the light of divine faith in

this life. Any man who believes in God with true supernatural divine faith

can, with the help of God's grace, love Him as He is known in this way. And

this supernatural love for God, if it is a love of benevolence and friendship, is

the act of divine charity.

Sanctifying grace always accompanies the love of charity. The man who

dies in the state of sanctifying grace will inevitably attain to the Beatific
Vision. Hence, since it is possible for a man to have genuine

supernatural faith and charity and the life of sanctifying grace, without

having a distinct and explicit knowledge of the true Church and of the

true religion, it is possible for this man to be saved with only an implicit

knowledge and desire of the Church.

The Quanto conficiamur moerore explained that God will "never allow

anyone who has not the guilt of wilful sin to be punished by eternal

sufferings (minim,e patiatur, quempiam aeternis puniri suppliciis, qui

voluntariae culpae reatum non habeat).” In this way the Sovereign Pontiff

once again focussed attention on the fact that there is no such thing as

neutrality toward God, the Head of the supernatural order. Every

individual in the world is either in the state of grace, the condition of

supernatural friendship with God, or in the state of sin, the state of

aversion from Him. Infants who die unbaptized pass from this life in the

state of sin, but they have no personal or actual offenses against God.

They are not being punished, properly speaking, when they are not

admitted to the Beatific Vision. They are simply being deprived of

something which does not belong to them, something which their first

earthly father, Adam, abdicated for them or renounced for them when he

committed his sin of disobedience against God.

On the other hand, those who live to attain the use of reason are

likewise either in the state of grace or in the state of sin. In the case of

these individuals, however, it is the teaching of St. Thomas Aquinas and

of his commentators that, if they do not possess the life of sanctifying

grace, they arein the state of mortal sin. We find this teaching, which

must be understood if we are going to have any really theological

grasp of the dogma of the Catholic Church's necessity for the

attainment of eternal salvation, in the article of the Summa theologica

in which St. Thomas considers and answers the question about the

possibility of a man's being in a condition in which he would be in the

state of original sin and guilty of venial, but not mortal, sin. The

translation of the body of the article runs as follows:

I answer saying that it is impossible that venial sin should be in

anyone together with original sin but without mortal sin. The
reason is that, before anyone arrives at the age of discretion, the
defect of age that prevents the use of reason excuses him from
mortal sin. Hence, for a much greater reason, it excuses him from
venial sin if he should perform some act which would be ex
genere suo a venial sin. But when he shall have begun to have the
use of reason, he is not entirely excused from the guilt of
venial and mortal sin. But the first thing which then occurs to a
man to think of is to consider about himself. And if he should
order himself to the proper end, through grace he obtains the
remission of original sin. But if, on the other hand, he does not set
himself toward the proper end, according to the capacity for
discretion he has at that age, he will sin mortally, not doing
what he is able to do (non faciens quod in se est) . And from
that time on, venial sin will not be in him without mortal sin until
after the whole has been forgiven in him by grace.

In answer to the third objection raised against his conclusion St.

Thomas brings out the ultimate foundation of this teaching. "The first

thing, he tells us, " that occurs to a man having discretion [the use of

reason] is to think of that to which he may order other things as to

an end. But the end is prior in the order of intention. Consequently,

it is at this time that a man is bound by that affirmative divine

precept which the Lord expressed in the words: `Turn ye to me, and

I will turn to you.' " 6

Back of this teaching of the Summa theologica is the realistic and

dynamic appreciation of the order of salvation which, unfortunately,

has been somewhat obscured for some individual teachers by a

defective type of casuistry. The teaching of St. Thomas Aquinas takes

cognizance of the fact that the adult human being in the state of

grace is not merely one endowed by God with a certain supernatural

quality, but is actually a person who, by the force of that quality and

the various supernatural and actual graces he has received from God,

is really working for the attainment of God's supernatural glory. The

person who has the use of reason and who is 11

in possession of the

state of grace is one who lives a life motivated by the act of

supernatural charity.

On the other hand, the individual whose life is motivated by a

purpose other than that of divine charity is working for some purpose

other than the one God wills to have. This man is working against

God's orders. He is badly disposed toward God. He is in a condition of

aversion from God, his only final and supernatural End. He is in the

condition or state of mortal sin.

Hence, any man who has the use of reason and who dies in a state of

aversion from God is turned away from God through his own fault. If

he does not attain the Beatific Vision, it is because of a free choice he

has made to work for some ultimate purpose distinct from and
opposed to the one which God Himself has set for him. He is in a

position in which lie is justly subject to punishment by God Himself.

So it is that the Quanto confciansur moerore teaches us that God

punishes with everlasting torments only those men who have passed

from this life in a state of aversion from 1-fiin which they have freely

chosen by a sinful act.

On the other hand, the decision to work for the end of divine and

supernatural charity is an act of love for the Triune God. As such it is

the terminus of the process of conversion. It is the act which

necessarily carries with it hatred and detestation of sin which offends

God, and thus the act in which sin itself is remitted.