Feeneyite Follies

 It was October of 1995, and the verdict was announced in what can still be considered the most famous criminal case in United States history; the trial of OJ Simpson. There were strong feelings about the decision, and I was now working as a young lawyer in New York City. You couldn't get away from the Simpson case; it was ubiquitous on the media, and it seemed that's all people wanted to discuss, even almost three weeks later. I grabbed some lunch outside the courthouse at a nearby diner where you could be seated outside as well as inside during nice days, so I sat outside. That was my first mistake. There was a man sitting at the table next to me yelling (literally) about how upset he was that Simpson was acquitted.

 "Can you believe those idiots on the jury?" he screamed to the people sitting at his table (and everyone else within a square block who could hear him). "They declared that [expletives deleted] killer to be innocent!" "Nobody with any intelligence accepts that guy is innocent. Everybody knows he's guilty, right?" The loudmouth turned his (unwanted) attention to me. "Excuse me, sir, in the suit. Yeah, you. You don't agree with the jury finding Simpson innocent, do you?" I looked at him and said, "Simpson wasn't declared innocent of the crime." His expected reaction followed. "What? Do you have your head in the sand? Where have you been? The jury declared him not guilty!" I responded, "Exactly. A decision of not guilty is not the same as saying someone is innocent." He got even more angry. "Let me guess, you're a lawyer, and you're playing word games like a typical bleeding heart liberal!"

I tried to reason with him. That was my second mistake. "I'm not a bleeding heart liberal by a long shot, but I understand the law, and it's painfully obvious you do not. 'Innocent' means you didn't do something. In the law, 'not guilty' means that the prosecution didn't carry their burden of proof. Maybe he is guilty, but you were not on the jury and did not engage in the deliberations. As long as there is reasonable doubt, our system of justice will not send someone to prison, or execute that person, because it is better to let 100 guilty people go free rather than let one truly innocent person be punished. Not guilty is a declaration that guilt was not proven beyond a reasonable doubt, not that Simpson is really innocent of the charge."  He started accusing me of making things up because I agreed with the jury. Luckily for me, I had finished my sandwich, wished him a nice day, and headed back to court as he screamed that "lawyers like you are destroying this country." Whatever.

I'm recounting this episode in my life to make a point; never argue with someone who doesn't understand the basics of the discipline in question. A lawyer shouldn't argue the law with non-lawyers. Doctors shouldn't argue about the correct course of medical treatments with a non-physician. Likewise, don't argue theology with non-theologians who don't even grasp the basics--most especially Feeneyites. I don't spend much time on Twitter, but I decided to engage a couple of Feeneyites with the intention of pointing out some glaring errors. That was my first mistake this time out. As I've often stated, I'm not a theologian or a canonist. However, I know enough to realize I need to consult professional theologians from pre-Vatican II, just as I consult a doctor when I'm sick and don't try to "self-diagnose" on Web MD. I was lucky enough to have been taught by a real pre-Vatican II canonist, Fr. Gommar DePauw, founder of the Catholic Traditionalist Movement, and he always taught me to seek out the teachings of the Church by Her approved theologians and canonists.

Feeneyites are those who deny the Catholic teaching on Baptism of Blood (BOB) and Baptism of Desire (BOD), so named for the late Fr. Leonard Feeney (d. 1978). Feeney was excommunicated by Pope Pius XII for heresy, only to be accepted into the Vatican II sect before death by Montini (Paul VI)  without having to abjure his errors. Even Feeney didn't accept his heresy in its current form. That dishonor belongs to the malevolent would be "Benedictine" brothers, Fred and Bobby Dimond of  "Most Holy Family Monastery" (MHFM) in New York. Their followers are, like them, fanatics--people who can't change their mind and won't change the subject. I tried to reason with them. That was my second mistake this time out.

 The Feeneyite Twitter followers all mimic Fred and Bobby by labeling everyone who disagrees with them as "heretics" and "liars." When you point out St Thomas Aquinas and St. Alphonsus Liguori both taught BOD and BOB, they respond that these theological giants and Doctors of the Church made "innocent mistakes," but you are a heretic and a liar since you have something they didn't have--the "truth" as expounded by two men born in the 1970s with no ecclesiastical training or education, and not even a secular degree beyond high school. If that wasn't so pathetic, it would be funny. Ad hominem! the Feeneyite followers of MHFM shout. No, it's not attacking the person to show they are unqualified to speak to the subject. You can impeach an expert witness on the stand in court by showing he lacks the necessary skill and education. When I offered to formally debate a Feeneyite on a neutral forum so I could set forth the necessary background information, he refused and wanted me to "answer his questions." I then refused, since we were speaking past each other. Hence, my decision to write this post. I wish to remind my readers that a folly is "lack of good sense; foolishness." It describes Feeneyite errors perfectly.

The purpose of this post is not to go through all the errors of MHFM and their followers. That would require more posts than I care to think about, and I've written some posts on this topic before. My purpose is to expose their fundamental errors and hopefully God will reach some of them. If not, at least those Traditionalists who read this post will better understand how they get it wrong and will not fall into Feeneyism.I wish to credit Fr.DePauw, and all the approved pre-Vatican II theologians and canonists for setting forth the teaching of the Church. I also wish to thank and credit those who wrote extensively on this topic to the edification of all, especially Fr. Anthony Cekada, the Sisters of the CMRI, Dylan Fellows, Christopher Conlon, John Daly, John Lane, and Steven Speray. To all of them I give full credit for compiling and explaining the the truth about BOD and BOB as taught by the One True Church, and whose works can be used by all in Her defense.

Feeneyite Folly #1: Limiting and Misapplying Infallibility

Feeneyites will limit infallibility to the Extraordinary Magisterium alone. A few terms must be defined:

What is the Magisterium? According to theologian Parente, it is "the power conferred by Christ upon His Church and strengthened with the charism of infallibility, by which the teaching Church (Ecclesia docens) is constituted as the unique depository and authentic interpreter of divine revelation to be proposed authoritatively to men as the object of faith for their eternal salvation." (See Dictionary of Dogmatic Theology, The Bruce Publishing Company, Milwaukee, [1951], pg. 170). Therefore, the Church is Divinely appointed to teach all necessary truths of faith to people, free from error, in order that they may attain Heaven. "Magisterium" comes from the Latin magister or "teacher." Christ told His Apostles "Go therefore, teach ye all nations..."(St. Matthew 28:19).

What constitutes the Magisterium? According to theologian Van Noort: "The subject-matter of divine- Catholic faith are all those truths proposed by the Church's Magisterium for our belief as divinely revealed...The principle laid down above is contained almost verbatim in this declaration of the [First] Vatican Council: 'Further, all those things are to be believed with divine and catholic faith which are contained in the Word of God, written or handed down, and which the Church, either by a solemn judgment, or by her ordinary and universal Magisterium, proposes for belief as having been Divinely-revealed.' [Dogmatic Constitution on the Catholic Faith]" (See Dogmatic Theology, Newman Press 3:220-221[1960]; words in brackets and emphasis are mine).

The Magisterium, therefore, is expressed either solemnly or in an ordinary and universal way. This is clear from both Church history and the dogmatic decree of the First Vatican Council (1870).  The former exercise of the Church's teaching authority is called the Solemn or Extraordinary Magisterium (ex cathedra pronouncements of popes and Ecumenical Councils) and the latter is called the Universal and Ordinary Magisterium ("UOM"). Both are equally infallible.

Feeneyites use the Extraordinary Magisterium to "check" the UOM for "error." Infallibility excludes even the possibility of error, which they don't understand. They refuse to learn from the UOM, so it ceases to be a Magisterium or teaching authority. If you point to the fact that the Catechism of the Council of Trent and the Catechism of  Pope St. Pius X both teach BOD and BOB, they will immediately respond that "catechisms are not infallible." Pure ignorance. As theologian Van Noort explains: "Clearly if a truth is capable of being declared an object of Divine-Catholic faith through the force of this ordinary and universal teaching, there is required such a proposal is unmistakably definitive........The major signs of such a proposal are these: that the truth be taught throughout the world in popular catechisms, or even more importantly, be taught by the universal and constant agreement of theologians as belonging to faith." (Van Noort, Ibid, pg. 222; Emphasis mine).

They reject the infallibility of the UOM as dogmatically defined by the Vatican Council in 1870. If catechisms and the unanimous teachings of the theologians contradict their private interpretation of some ex cathedra pronouncement, the UOM must be discarded--they thereby reject the definition of the Council, making them heretics. Here are some historical examples of the UOM:

 100 A.D. Scripture is officially complete at the death of the last Apostle (St. John). Scripture confirms the Church founded by Christ cannot teach error, and that those who reject it are condemned. The pope and bishops of the Church continue to propagate the infallible Deposit of Faith (Scripture and Tradition) from generation to generation. Again, this teaching is referred to as the Universal and Ordinary Magisterium (UOM) and is infallible. The primary methods of teaching used by the UOM are by preaching and writing.

300 A.D. The first three centuries of Catholics have lived without any teaching from the Extraordinary Magisterium. They have learned their faith solely through the ordinary everyday teaching of the popes and bishops (the infallible UOM). The Deposit of Faith remains completely intact and is infallible.

319 A.D. Arius, a Catholic Priest, is noticed to be preaching a doctrine on the Divinity of Christ that differs from the continuous teaching of the Church handed down (the UOM). The clergy know the Deposit of Faith handed down so far is infallible, so when they notice a departure from it, they immediately know it's heretical. Arius is then corrected by his peers.

326 A.D. The Council of Nicaea, the first use of the Extraordinary Magisterium since the founding of the Catholic Church, is called to order, which condemns Arius and his false doctrine, since he refuses to recant. The doctrine on the Divinity of Christ is already considered infallible through the day to day teaching of the UOM, and now the Church has confirmed it is infallible again through the Extraordinary Magisterium, so there is no confusion about it among the faithful.

Proof from Reason: It is a dogma that the Church is Indefectible. She is to teach us the way to Heaven and cannot give that which is evil or erroneous. What kind of teaching authority can't teach? Feeneyites would have us restrict infallibility to those few, rare ex cathedra decisions, while everything else is liable to be erroneous, heretical, and/or evil. You could never be certain what to believe or do outside of those few definitions--and be prepared to use private judgement to discern with a checklist what UOM teachings you think "do not contradict" the Extraordinary Magisterium! It is blasphemous to even think the Church's teachings could be self-contradictory! That's the exact reason I'm a sedevacantist.

Feeneyite Folly #2: We Don't Need Theologians Because of the Plain Meaning of the Texts

 Feeneyites, despise the teachings of the theologians, insisting that anyone can read "the plain meaning" of the words. In a similar fashion, Protestants reject the Magisterium on the grounds that they can "read the Bible for themselves." A Feeneyite will say, "Then we need theologians to interpret those interpretations, and so on," contending an infinite regress. Here's what the Church actually teaches from the Vatican Council (1870): 

3. If anyone shall assert it to be possible that sometimes, according to the progress of science, a sense is to be given to doctrines propounded by the Church different from that which the Church has understood and understands; let him be anathema. (Emphasis mine)

Notice that doctrines must always be understood in the same sense as the Church understood.  That doesn't mean "read with plain meaning." To go back to the example of the Simpson trail, "not guilty" has always been understood as meaning the prosecution did not carry the burden of proof against the defendant in a criminal trial. It does not mean that the "plain meaning of the words not guilty are the same as innocent." The bishops are highly trained and educated men who use scholastic terminology not readily accessible to the average layman. That's why the Church orders catechisms for adults, such as the Catechism of the Council of Trent, to explain in layman's terms the technical decisions. If the "plain meaning rule" were true, it would render adult catechisms superfluous, you would just read the Council documents. 

Feeneyite Folly #3: The Church Never Infallibly Defined BOD and BOB

 Ironically, the Extraordinary Magisterium did define BOD and BOB at the Council of Trent. On the "Sacraments in General:" 

CANON IV.-If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema. (Emphasis mine)

From the Decree on Justification: 

By which words, a description of the Justification of the impious is indicated,-as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Savior. And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God. (Emphasis mine)

How do we know what these passages mean? The unanimous consent of all theologians and the Catechism of the Council of Trent tell us so. You think this ends it? For a reasonable person, it would. However, Fred and Bobby know best! 

Feeneyite Folly #4: "The Desire Thereof" REALLY MEANS "Intent to Receive"

 In Trent's Decree on Penance and Extreme Unction, we read:

The Synod [Trent] teaches moreover, that, although it sometimes happen that this contrition is perfect through charity, and reconciles man with God before this sacrament [Penance] be actually received, the said reconciliation, nevertheless, is not to be ascribed to that contrition, independently of the desire of the sacrament which is included therein. (Emphasis mine)

We have a teaching on "Penance by desire." Later, the Decree states,

This Sacrament of Penance is, for those who have fallen after baptism, necessary unto salvation; as baptism itself is for those who have not as yet been regenerated.

The Council of Trent says here that the sacrament of penance is necessary for the salvation of those who have fallen after baptism, as baptism itself is for those who have not as yet been regenerated. However, it is very clear that Trent admits that a man can receive the effect of the sacrament of Penance by desire, before actually receiving the sacrament itself.

Thus, if one wishes to hold that baptism by water is necessary in such a way that the effect of baptism cannot be received before the sacrament itself, one must also hold that the same thing is true of Penance. Otherwise, it would not be true that the sacrament of penance is necessary after sinning just as the sacrament of baptism before being baptized.

Feeneyite Folly #5--The Numbers Game

If you inform a Feeneyite that there was unanimous consent of the theologians and Fathers regarding the reception of the effects/grace of Baptism apart from the sacrament (BOD/BOB), you will get two standard responses from Fred and Bobby's script: (1) Not ALL the Fathers agreed, and (2) theologians are not infallible. They usually throw in Aquinas not accepting the Immaculate Conception as further "proof" that theologians and Doctors of the Church can be wrong. 

First, they don't understand that it's not  NUMERICAL unanimity but MORAL unanimity that counts. According to the Maryknoll Catholic Dictionary (1957):

When the Fathers of the Church are morally unanimous in their teaching that a certain doctrine is a part of revelation, or is received by the universal Church, or that the opposite of a doctrine is heretical, then their united testimony is a certain criterion of divine revelation. As the Fathers are not personally infallible, the counter testimony of one or two would not be destructive of the value of the collective testimony; so a moral unanimity only is required.

According to theologian Scheeben, The Criteria, or means of knowing Catholic truth may be easily gathered from the principles...nearly all set forth in the Brief Tuas Libenter, addressed by Pius IX to the Archbishop of Munich." (See A Manual of Catholic Theology 1:89). Pope Pius IX wrote, ""For even if it were a matter concerning that subjection which is to be manifested by an act of divine faith, nevertheless, it would not have to be limited to those matters which have been defined by express decrees of the ecumenical Councils, or of the Roman Pontiffs and of this See, but would have to be extended also to those matters which are handed down as divinely revealed by the ordinary teaching power of the whole Church spread throughout the world, and therefore, by universal and common consent are held by Catholic theologians to belong to faith. Pope Pius IX, Tuas Libenter (1863),DZ 1683 (Emphasis mine)

So moral unanimity is the criteria for Fathers and theologians. As to the fact that theologians and even Doctors of the Church are not infallible, again, I turn to theologian Scheeben:

Although the assistance of the Holy Ghost is not directly promised to theologians, nevertheless the assistance promised to the Church requires that He should prevent them as a body from falling into error; otherwise the Faithful who follow them would all be lead astray. The consent of the theologians implies the consent of the Episcopate, according to St. Augustine's dictum, "Not to resist an error is to approve of it---not to defend a truth is to reject it.'" (Scheeben, Ibid, pg. 83; Emphasis mine). As to Aquinas, the matter of the Immaculate Conception was not settled but open to debate among the theologians. His main problem was how to reconcile Mary's Immaculate Conception with the fact she (like all humans) needed to be redeemed. Pope Pius IX addressed this concern in his Apostolic Constitution Ineffabilis Deus when he defined that Mary was preserved free from Original Sin "in view of the merits of Jesus Christ." Hence, she was redeemed by Christ in a unique manner. 

The Extraordinary Magisterium is used to (a) settle disputed theological matters where there was no consensus of the UOM for some time and (b) to state emphatically a dogma under attack which was already of the Faith as I explained above (e.g., the Divinity of Christ). It is not a "check list" against which we accept or deny what the UOM has taught. 

Feeneyite Folly #6--The Canons of Trent "Prove" Only Water Baptism Saves

The Feeneyites will cite Trent's second canon on Baptism:

CANON II.-If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ; Unless a man be born again of water and the Holy Ghost; let him be anathema. (Emphasis mine). 

Yes, but context is everything. This canon was formulated by the theologians at Trent to condemn the heresy of the so-called Reformers (principally Martin Luther) who taught that since faith alone saves, if someone doesn't have water to baptize you can substitute it with milk or beer. Trent was defining the matter of the Sacrament of Baptism, not condemning BOD or BOB. 

Next, they cite Trent's fifth canon on Baptism:

CANON V.-If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.

Trent uses the exact same wording in regards to Penance:

CANON VI.--If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right;...let him be anathema.

Does that mean one who has just been baptized and dies right away will be damned because Penance is "necessary to salvation"? What about baptized babies? What about those who have been baptized, fall into mortal sin, and have never before confessed--can't they be saved by an Act of Perfect Contrition, or "Penance by desire"? Baptism is the instrumental cause of salvation, to use Scholastic terminology. It is that through which we are saved, just as a pen is the instrumental cause of someone writing something down on paper. The principal efficient cause of salvation is Faith and sanctifying grace; the theological virtues of Faith, Hope and Charity.

Therefore, just as a writer can substitute a pencil for a pen (for he is the one who produces the words as principal efficient cause), so too can God substitute another instrumental cause (BOD/BOB) for the Sacrament of Baptism.

Finally, they quote from Trent that Baptism is the "Sacrament of Faith" and no one can be saved without Faith. From Trent's Decree on Justification:

"...the instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which (faith) no man was ever justified;..."

So why is Baptism the "Sacrament of Faith"? The Catechism of the Council of Trent teaches, "The holy Fathers designate [Baptism] also by other names. St. Augustine informs us that it was sometimes called the Sacrament of Faith because by receiving it we profess our faith in all the doctrines of Christianity. (pg. 110) Nowhere in the Council, its Catechism, or in the teaching of any approved theologian/canonist is it held that Baptism is called "the Sacrament of Faith" because it is the only way one can first receive Faith.

Feeneyite Folly #7--Canon Law Is Not Infallible

There are two deadly Canons in the (1917) Code that destroy the Feeneyite position. 

Canon 737 states, "Baptism, the gateway and foundation of the Sacraments, actually or at least in desire, is necessary for all for salvation..."

This should end any doubt as to how the Church understands Trent's Canon IV on Baptism. However, Canon 1239, section 2 delivers another crushing blow:

Catechumens who, through no fault of their own, die without Baptism, are to be treated as Baptized.

Canonists Abbo and Hannon comment, "The reason for this rule is that they are justly supposed to have met death united to Christ through Baptism of Desire." (See The Sacred Canons, [1951], pg. 493). 

This is devastating to the cause of Fred and Bobby, so they must deny that Canon Law is infallible. First, it is established that the Church is infallible in Her universal disciplinary laws such as the 1917 Code of Canon Law. 

Proof: According to theologian Van Noort, "The Church's infallibility extends to the general discipline of the Church...By the term "general discipline of the Church" are meant those ecclesiastical laws passed for the direction of Christian worship and Christian living." (See Dogmatic Theology, 2: 114-115; Emphasis mine). 

According to theologian Herrmann:
"The Church is infallible in her general discipline. By the term general discipline is understood the laws and practices which belong to the external ordering of the whole Church. Such things would be those which concern either external worship, such as liturgy and rubrics, or the administration of the sacraments…. If she [the Church] were able to prescribe or command or tolerate in her discipline something against faith and morals, or something which tended to the detriment of the Church or to the harm of the faithful, she would turn away from her divine mission, which would be impossible."
(Institutiones Theologiae Dogmaticae, Vol. 1, p. 258)

Pope Gregory XVI teaches: "[T]he discipline sanctioned by the Church must never be rejected or be branded as contrary to certain principles of natural law. It must never be called crippled, or imperfect or subject to civil authority. In this discipline the administration of sacred rites, standards of morality, and the reckoning of the rights of the Church and her ministers are embraced." (See Mirari Vos, para. #9).

Feeneyites will make two objections: (1) The Code is not universal since it only applies to the Latin Rite and not the Eastern Rites, and (2) Canon 1 "proves" it's not universal.

In response to the first objection, it is sheer ignorance of Canon Law. According to the eminent canonist Buscaren: "A general [universal] law is one which is not limited to a particular territory; it is a universal law of the Church. This does not mean it is binding on all Catholics. It may be enacted for a special class of persons, or for certain particular circumstances." (See Canon Law: A Text and Commentary [1951], pg. 27). Therefore, "universality" means "pertaining to all members of a Rite throughout the world," and not just in a particular territory. The 1917 Code is therefore universal.

In response to the second objection, Canon 1 does state that the Code as a general rule does not affect the Oriental Church (i.e., Eastern Rites). However, as Buscaren explains, there are some matters in which it [the 1917 Code] affects also the Oriental Church and Oriental Catholics. He enumerates three categories that apply to all Rites: (1) Canons which express dogmatic truths; (2) Canons which declare Divine Law; and (3) Canons which expressly and explicitly mention the Oriental Rites. (See Ibid, pg. 16).

To summarize:

• Universal disciplinary laws are infallible
• the 1917 Code of Canon Law is a universal disciplinary law by the Church's own definition
• It also applies to all Rites when it expresses a Divine Truth and/or declares something is Divine Law
• Canon 737 teaches a Divine truth as to what is necessary to salvation
• Canon 1239 is an extension of Canon 737 in declaring a dogmatic/Divine truth
• BOB and BOD are therefore infallibly taught by the 1917 Code of Canon Law

In addition, all Eastern (Oriental) Rites have their own Canons which mirror both 737 and 1239, making the definitive case that it is a universal disciplinary law no matter how you approach it.

Feeneyite Folly #8--The Approved Theologians and Doctors of the Church Are Mentally Imbalanced

 While those of us who believe in the teaching of the Church on BOD and BOB are "liars" and "heretics," the great theologians and Doctors of the Church make "innocent mistakes, " despite the fact that they are approved by the Church precisely because of the excellence of their teachings and orthodoxy. No pope, no bishop, no one for hundreds of years caught and condemned these heretical teachings. They were even published in approved Catechisms distributed to the faithful worldwide without objection. Only Fr. Leonard Feeney picked up on it in the 20th century, and only Fred and Bobby Dimond were able to "perfect his discovery" and find all these errors in the last 25 years or so. 

St. Alphonsus Liguori, a canonized saint and Doctor of the Church wrote in Moral Theology, Book 6, Section II (About Baptism and Confirmation), Chapter 1 (On Baptism), page 310, no. 96: "Baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment. It is called "of wind" ["flaminis"] because it takes place by the impulse of the Holy Ghost who is called a wind ["flamen"]. Now it is "de fide" that men are also saved by Baptism of desire, by virtue of the Canon Apostolicam, "de presbytero non baptizato" and of the Council of Trent, session 6, Chapter 4 where it is said that no one can be saved 'without the laver of regeneration or the desire for it.'"

When Pope Gregory XVI canonized St. Alphonsus on May 26, 1839, the Bull of Canonization declared his works could be read "without the least fear of finding the smallest error." Yet Fred and Bobby Dimond have found him in "innocent error."  They know better than Pope Gregory. Furthermore, all theologians and canonists since Trent teach that the grace of Baptism can be received outside the actual sacrament. Yes, every single one that wasn't censured. They also teach the absolute necessity of sacramental Baptism in the same theological manuals they wrote--of course including the aforementioned St. Alphonsus.  Therefore, we must conclude that either there is no contradiction in the two doctrines, or these intellectual and spiritual giants were schizophrenic, not realizing their work was internally inconsistent.

Here are but two examples:

Theologian Ott: "Baptism by water is, since the promulgation of the Gospel, necessary for all men without exception for salvation" (See Fundamentals of Catholic Dogma, [1955], pg. 356).

On the same page:"In case of emergency Baptism by water can be replaced by Baptism of desire or Baptism by blood."

Theologian Tanquerey: "Baptism of water is necessary for all by necessity of Divine precept." (See A Manual of Dogmatic Theology, [1959], 2:226). On pg. 228, "Contrition, or perfect charity, along with at least an implicit desire for Baptism, supplies for the forces of Baptism of water as to remission of sins."

How could these be "innocent mistakes" of theological giants? They would be heretics--and crazy ones--who don't see intrinsic contradictions in their own writings.

Conclusion

This post has been but a partial refutation of the numerous errors of the Feeneyites which have led them into heresy. It's amazing how the Twitter followers of MHFM all send pictures of the Dimond's website with Church decrees twisted out of the background context needed to understand them. They reject the UOM and drone on and on about "infallible statements"--which means the Extraordinary Magisterium only. "We only need to believe infallible teachings of the popes and Ecumenical Councils," they say.

The Church has condemned this very idea. 

• Condemned proposition #22 of the Syllabus of Errors, addressed to the whole Church teaches, "22. The obligation by which Catholic teachers and writers are absolutely bound is restricted to those matters only which are proposed by the infallible judgement of the Church, to be believed by all as dogmas of the faith."
• Pope Pius XII condemns the idea popes need not be given assent in their teachings that are not ex cathedra: "It is not to be thought that what is set down in Encyclical Letters does not demand assent in itself, because in these the popes do not exercise the supreme powers of their Magisterium. For these matters are taught by the ordinary Magisterium, regarding which the following is pertinent ‘He who heareth you, heareth me.’; and usually what is set forth and inculcated in Encyclical Letters, already pertains to Catholic doctrine." (See Humani Generis [1950]).

When you understand how the Church teaches us, the case against Baptism of Blood and Baptism of Desire simply does not hold water.