I am a fan of the works of the late Michael Davies (1936-2004), such as his three-volume Liturgical Revolution series. However, as was noted by John S. Daly (a Sedevacantist [who also holds to “Totalism”]) noted, Davies (and many modern Roman Catholic apologists) have an approach to the “development of doctrine” that is opposed to Catholic dogmatic theology:
J.S.D. John-Paul II subscribed to
heresy by endorsing the Vatican II Decree on Ecumenism, which teaches salvation
outside the Catholic Church.
M.D. That is not heretical.
Non-Catholics can certainly be saved.
J.S.D. But the Church has
frequently and solemnly defined that there is absolutely no salvation
outside the Church. For instance [reaching for copy of Denzinger], Pope
Boniface VIII in Unam Sanctam said: We declare, say, define and
pronounce that it is absolutely necessary for the salvation of every human
creature to be subject to the Roman pontiff.
M.D. Yes, I know; but that
doctrine has developed. It is perfectly orthodox Catholic belief that
Protestants, Jews and pagans can all be saved despite their errors if they are
sincere and obey their consciences. “No salvation outside the Church” is taken
to mean no salvation for those culpably outside the Church.
J.S.D. Do you think that Pope
Boniface VIII meant that in his “ex cathedra” definition?
M.D. Oh, no. He meant
that non-Catholics could never go to Heaven at all. But that is where doctrinal
development comes in. You see, Cardinal Newman explained that doctrines can
develop provided that each change is compatible with what went before.
J.S.D. And you maintain that the
doctrine that there is salvation outside the Church is “compatible” with
the doctrine that there is no salvation outside the Church?
M.D. Yes. It’s surprising just
how much doctrines can develop. I am thinking of doing a doctorate with the
Open University on this subject, showing how Catholic beliefs can change
dramatically but still remain the same Faith. Salvation outside the Church is
the best example.
J.S.D. But don’t you accept that
supernatural faith is necessary for salvation?
M.D. Non-Catholics have implicit
faith. For instance, a Hindu woman who commits suttee will go to Heaven
because she believes in good faith that she is doing the right thing.
J.S.D. But surely good faith
[sincerity in one’s religious convictions, whatever they may be] is not the
same thing as supernatural faith [the infused theological virtue by
which we firmly believe what God has revealed as made known by His Church] ....
(John S. Daly, Michael Davies: An Evaluation [rev ed.; Saint-Sauveur
De Meilhan, France: Tradibooks, 2015], 483-84, emphasis in bold added. This is
based on a phone call conversation between the author and Michael Davies in
August 1983)
