His aversion to heretics and infidels was so great

The faith of Camillus was likewise show in the aversion which he always had for infidels. So that when he had occasion to speak of the heresies that were then so widely spread in France, Germany, and England, especially against the obedience due to the Holy See and the Roman Church, he would lift up his eyes to heaven and cry out with tears: "Is it possible that men should be so blind and not see the truth of our faith?...."

His aversion to heretics and infidels was so great that he seemed to know them by their smell. Thus, when he was once traveling from Milan with a large company on horseback, he conversed freely with all but one, who he said smelt like a heretic; and so indeed the man turned out to be. He remembered the counsel of St. John, not even to salute or eat with infidels, and so would have nothing to do with them or with Jews, especially with those who showed no respect at all for our religion.

The Life of St. Camillus of Lellis by Father Sanzio Ciccatelli, trans. by Father Frederick Faber. p. 207

so many souls go to eternal perdition through want of priests

"...Where there are a great many Indians, who are still walking on the road to eternal perdition. Alas, is it not awfully said to see so many souls go to eternal perdition through want of priests!":





"...but...they...preferred living among civilized rather than with wild people, which, of course, is more comfortable; but the poor Pagans continue to be thereby the prey of that infernal 'lion, who goes about and seeks whom he may devour'; who never rests and does much more for the eternal ruin of souls than those priests do for their salvation! My heart bleeds when I think of this misery...."

Their life had only been preserved by God until they could receive baptism and hence be saved

St. Francis Xavier, May, 1546: "Here (Ambon Island of Indonesia) there are altogether seven towns of Christians, all of which I went through and baptized all the newborn infants and the children not yet baptized. A great many of them died soon after their baptism, so that it was clear enough that their life had only been preserved by God until the entrance to eternal life should be opened to them." Coleridge, Henry. The Life and Letters of St. Francis Xavier. (1872) p. 375

Fr. De Smet, Dec. 9, 1845: "I have often remarked that many of the children seem to await baptism before winging their flight to heaven, for they die almost immediately after receiving the sacrament." Laveille, Eugene. The Life of Father de Smet, S. J. (1915) p. 93 "… over a hundred children and eleven old people were baptized. Many of the latter [the old people], who were carried on buffalo hides, seemed only to await this grace before going to rest in the bosom of God." Laveille, Eugene. The Life of Father de Smet, S. J. (1915) p. 172

The Life of St. Isaac Jogues, p. 92: "The Huron sorcerers...claimed... the Blackrobes caused people to die by pouring water on their heads; practically everyone they baptized died soon after." Talbot, Francis. Saint Among Savages: The Life of Saint Isaac Jogues

" Among these people was a little child about one year old....It was happily baptized. God preserved its life only by a miracle, it would seem, so that it might be washed in the blood of Jesus Christ and might bless His mercies forever." The Jesuit Relations and Allied Documents, p. 51Fr. Lalemant wrote: "...it has happened very often, and has been remarked more than a hundred times, that where we were most welcome, where we baptized most people, there it was in fact where they died the most ; and, on the contrary, in the cabins to which we were denied entrance, although they were sometimes sick to extremity, at the end of a few days one saw every person prosperously cured. We shall see in heaven the secret, but ever adorable, judgments of God therein. Meanwhile, it is one of our most usual astonishments and one of our most solid pleasures, to consider, in the midst of all those things, the gracious bounties of God in the case of those whom he wishes for himself; and to see oftener than every day his sacred and efficacious acts of providence, which so arrange matters that it comes about that not one of the elect is lost, though hell and earth oppose." The Jesuit Relations and Allied Documents, p. 93

St. Columba said: "My sons, today you will see an ancient Pictish chief, who has kept faithfully all his life the precepts of the natural law, arrive in this island ; he comes to be baptised and to die." Immediately after, a boat was seen to approach the shore with a feeble old man seated in the prow, who was recognized as the chief of one of the neighboring tribes. Two of his companions took him up in their arms and brought him before the missionary, to whose words, as repeated by the interpreter, he listened attentively. When the discourse was ended the old man asked to be baptised ; and immediately after breathed his last breath, and was buried in the very spot where he had just been brought to shore.

At a later date, in one of his last missions, when, himself an old man, he travelled along the banks of Loch Ness...he said to the disciples who accompanied him, " Let us make haste and meet the angels who have come down from heaven, and who wait for us beside a Pict who has done well according to the natural law during his whole life to extreme old age : we must baptise him before he dies." Then hastening his steps and outstripping his disciples, as much as was possible at his great age, he reached a retired valley, now called Glen Urquhart, where he found the old man who awaited him. Here there was no longer any need of an interpreter, which makes it probable that Columba in his old age had learned the Pictish dialect. The old Pict heard him preach, was baptised, and with joyful serenity gave up to God the soul which was awaited by those angels whom Columba saw. Montalembert, Charles. Saint Columba: Apostle of Caledonia (1868) p.63-64

St. Columba preached and worked miracles among the Picts, and, though he spoke by an interpreter, he made converts. One day on the banks of Loch Ness he cried: Let us make haste to meet the angels, who are come down from heaven and await us beside the death-bed of a Pict, who has kept the natural law, that we may baptize him before he dies." He was then aged himself, but he outstripped his companions, and reached Glen Urquhart, where the old man expected him, heard him, was baptized, and died in peace. And once, preaching in Skye, he cried out, "You will see arrive an aged chief, a Pict, who has kept faithfully the natural law; he will come here to be baptized and to die;" and so it was. New Catholic World (1867) p. 668

Within four months fifty-six had been "regenerated of water and the Holy Ghost" and become children
of God and members of His holy church. He says: "Among them were some who soon after they had received
the grace of baptism entered eternity, clothed in the white garment of baptismal innocence, with which
they were immediately admitted to the nuptial-banquet of the Lamb." Life and Labours of Rt. Reverend Frederic Baraga (1900) p. 209

In October, 1847, F. Baraga went from Copper Harbor to Fond du Lac, most probably by boat . The good people of Fond du Lac felt exceedingly happy to again meet their missionary. During his stay there many received the grace of holy Baptism. It was a particular joy to him to have admitted an entire pagan family through the door of Baptism into the fold of the Good Shepherd.

He was especially consoled by the conversion of a very old pagan woman who was perhaps ninety years of age. When he arrived at Fond du Lac he heard that this poor old woman was very weak and sick. He went, therefore, to her wigwam in which she was lying quite alone. She had been abandoned by her pagan relatives, who went far into the woods to winter there. She was alone and helpless until at last a Christian family took pity on her, cared for her. nourished her, and kept her fire burning day and night.

It is thus pagan Indians at times acted toward their aged parents or grand parents when the latter became so old and feeble that they could no longer help themselves— they simply abandoned them. Should this happen in an Indian village, there was always some one to take them and care for them until they died. This was generally done by Christian families. Baraga says that it often happened that such poor old creatures were abandoned in the midst of the forest by their own children and grand-children, in which case they would perish miserably from starvation and cold.

So, also, this poor old woman had been forsaken, but had now been taken in and cared for by a Christian family: When Baraga learned that she had been long sick, he determined to go and visit her and try to save this poor soul;After having crawled with difficulty into her very small and miserable wigwam, he saluted her. The Christian Indian woman, who had the care of her and who had accompanied the Father, told the poor old creature that the Blackrobe had come to visit her. She could not see the priest, for she wasblind, but she stretched out her hands towards him and when he reached his hand she seized it with both her hands and exclaimed: "Nosse, nosse, jawenimishin!" "My father, my father, have pity on me!" Baraga compassionated her abandoned condition and then spoke to her about religion, trying to make her understand how happy she would be in the other world, if she would but receive and believe the word of the Great Spirit and receive holy Baptism. He explained to her the principal doctrines of our holy religion and asked her from time to time whether she understood and believed what he told her. As he was satisfied from her answers that she was well disposed he intended to baptize her immediately. But then again, believing there was no immediate danger he thought it might perhaps be better to come back the next day and instruct her a little more, before administering Baptism. On leaving the wigwam, however, his first thought came again, namely, to baptize her immediately, which he did. When he came home it was late. He felt very happy and satisfied that he had baptized the poor old creature. Early the next morning the head of the Christian family, that had taken care of her, came to tell Baraga that during the night the good old woman had quietly "fallen asleep in the Lord." Only a Christian heart can imagine the unspeakable joy, which the pious missionary felt at this news. He thanked God most fervently for having inspired him with the thought not to postpone holy Baptism till next day, as he had first intended. It was a mysterious disposition of eternal love, whose weak instrument he considered himself to be, which wanted to take directly this poor soul to the eternal joys of heaven. "Parcet pauperi et inopi et animas pauperum salvas faciet." "He shall spare the poor and needy and He shall save the souls of the poor." (Ps. 71, v. 13). He also had the great joy of admitting to their first Holy Communion thirteen poor Indians, whom he had diligently prepared for that holy Sacrament. Ibid, pp. 235-6

St. Francis Xavier on the damnation of Japanese Buddhists

Body and Soul of the Church

The Catholic Dogma by Fr. Mueller:

"Unquestionably, all must enter into the Church," some will say; "but not necessarily into the visible Church. We must distinguish between the Body or exterior communion of the Church, and the soul, or interior communion. The dogma of faith simply says: out of the Church there is no salvation, and you have no right to add the word visible or exterior."

"We add the word exterior or visible," says Dr. O. A. Brownson, "to distinguish the Church out of which there is no salvation from the invisible Church contended for by Protestants, and which no Catholic does or can admit. Without it, the dogma of faith contains no meaning. Unquestionably, as our Lord in his humanity had two parts, his body and his soul, so we may regard the Church, his Spouse, as having two parts, the one exterior and visible, the other interior and invisible, or visible only by the exterior, as the soul of man is visible by his face; but to contend that the two parts are separable, or that the interior exists disconnected from the exterior and is sufficient independently of it, is to assert, in so many words, the prevailing doctrine of Protestants, and so far as relates to the indispensable conditions of salvation, to yield them, at least in their understanding, the whole question. In the present state of controversy with Protestants, we cannot save the integrity of the faith, unless we add the epithet, visible or external. But it is not true that by so doing we add to the dogma of faith. The sense of the epithet is necessarily contained in the simple word Church itself, and the only necessity there is of adding it at all is in the fact that heretics have mutilated the meaning of the word Church, so that to them it no longer has its full and proper meaning. Whenever the word Church is used generally, without any specific qualification, expressed or necessarily implied, it means, by its own force, the visible as well as the invisible Church, the Body no less than the Soul; for the Body, the visible or external communion, is not a mere accident, but is essential to the Church.. The Church, by her very definition, is the congregation of men called by God through the evangelical doctrine, and professing the true Christian faith under their infallible Pastor and Head - the Pope. This definition takes in nothing not essential to the very idea of the Church. The Church, then, is always essentially visible as well as invisible, exterior as well as interior; and to exclude from our conception of it the conception of visibility would be as objectionable as to exclude the conception of body from the conception of man. Man is essentially body and soul; and whosoever speaks of him - as living man - must, by all the laws of language, logic and morals, be understood to speak of him in that sense in which he includes both. So, in speaking of the Church, if the analogy is admissible at all. Consequently, when faith teaches us that out of the Church there is no salvation, and adds herself no qualification, we are bound to understand the Church in her integrity, as Body no less than as Soul, visible no less than invisible, external no less than internal. Indeed, if either were to be included rather than the other, it would be the Body; for the Body, the congregation or society, is what the word primarily and properly designates; and it designates the soul only for the reason that the living Body necessarily connotes the soul by which it is a living Body, not a corpse. We have then, the right, nay, are bound by the force of the word itself, to understand by the Church, out of which there is no salvation, the visible or external as well as the invisible or internal communion.

"What Bellarmine, Billuart, Perrone, and others say of persons pertaining to the soul and yet not to the Body of the Church makes nothing against this conclusion. They, indeed, teach that there is a class of persons that may be saved, who cannot be said to be actually and properly in the Church. Bellarmine and Billuart instance catechumens and excommunicated persons, in case they have faith, hope, and charity; Perrone, so far as we have seen, instances catechumens only; and it is evident from the whole scope of their reasoning that all they say on this point must be restricted to catechumens, and such as are substantially in the same category with them; for they instance no others, and we are bound to construe every exception to the rule strictly, so as to make it as little of an exception as possible. If, then, our conclusion holds true, notwithstanding the apparent exception in the case of catechumens and those substantially in the same category, nothing these authors say can prevent it from holding true universally.

"Catechumens are persons who have not yet received the visible sacrament of baptism in re (in reality), and therefore are not actually and properly in the Church, since it is only by baptism that we are made members of Christ and incorporated into his Body. 'With regard to these there is no difficulty,' says Bellarmine, 'because they are of the Faithful, and if they die in that state may be saved; and yet no one can be saved out of the Church, as no one was saved out of the ark, according to the decision of the fourth Council of Lateran, C. 1: "Una est fidelium Universalis Ecclesia, extra quam nullus omnino salvatur." Still, it is no less certain that catechumens are in the Church, not actually and properly, but only potentially, as a man conceived, but not yet formed and born, is called man only potentially. For we read (Acts, ii. 41.) "they therefore that received his word were baptized; and there were added to them that day about three thousand souls." Thus the Council of Florence, in its instructions for the Armenians, teaches that men are made members of Christ and of the Body of the Church when they are baptized; and so all the Fathers teach . . . Catechumens are not actually and properly in the Church. How can you say they are saved, if they are out of the Church?"

"It is clear that this difficulty, which Bellarmine states, arises from understanding that to be in the Church means to be in the visible Church, and that, when faith declares, out of the Church no one can be saved, it means out of the visible communion. Otherwise it might be answered, since they are assumed to have faith, hope, and charity, they belong to the soul of the Church, and that is all that faith requires. But, Bellarmine does not so answer, and since he does not, but proceeds to show that they do in a certain sense belong to the body, it is certain that he understands the article of faith as we do, and holds that men are not in the Church unless they, in some sense, belong to the body. "But," Bellarmine continues, "The author of the book 'De Ecclesiasticis Dogmatibus,' replies, that they are not saved. But this appears too severe; certain it is that St. Ambrose, in his oration on the death of Valentinian, expressly affirms that catechumens can be saved, of which number was Valentinian when he departed this life. Another solution is therefore to be sought. Melchior Cano says that catechumens may be saved, because, if not in the Church properly called Christian, they are yet in the Church which comprehends all the faithful, from Abel to the consummation of the world. But this is not satisfactory; for, since the coming of Christ there is no true Church but that which is properly called Christian, and therefore, if catechumens are not members of this, they are members of none. I reply therefore, that the assertion, 'out of the Church no one can be saved,' is to be understood of those who are of the Church neither actually nor in desire, as theologians generally say when treating of baptism." (De. Eccl. Milit. lib. 3, cap. 3)

"I have said," says Billuart, "that catechumens are not actually and properly in the Church, because, when they request admission into the Church, and when they already have faith and charity, they may be said to be in the Church proximately and in desire, as one may be said to be in the house because he is in the vestibule for the purpose of immediately entering. And in this sense must be taken what I have elsewhere said of their pertaining to the Church, that is, that they pertain to her inchoately, as aspirants who voluntarily subject themselves to her laws; and they may be saved, notwithstanding there is no salvation out of the Church; for this is to be understood of one who is in the Church neither actually nor virtually—nec re nec in voto. In the same sense St. Augustine, (Tract. 4 in Joan. n. 13.) is to be understood when he says, 'Futuri erant aliqui in Ecclesia excelsioris gratiae catechumeni,' that is, in will and proximate disposition, 'in voto et proxima dispositione.' (Theolog. de Reg. Fid. Dissert. 3, art. 3.)

"It is evident, both from Bellarmine and Billuart, that no one can be saved unless he belongs to the visible Communion of the Church, either actually or virtually, and also that the salvation of catechumens can be asserted only because they do so belong; that is, because they are in the vestibule, for the purpose of entering, have already entered in their will and proximate disposition. St. Thomas teaches with regard to these, in case they have faith working by charity, that all they lack is the reception of the visible sacrament in reality; but, if they are prevented by death from receiving it in reality before the Church is ready to administer it, that God supplies the defect, accepts the will for the deed, and reputes them to be baptized. If the defect is supplied, and God reputes them to be baptized, they are so in effect, have in effect received the visible sacrament, are truly members of the external communion of the Church, and therefore are saved in it, not out of it. (Summa, 3, q. 68, a. 2, corp. ad 2. et ad 3.

"The case of the catechumens disposes of all who are substantially in the same category. The only persons, not catechumens, who can be in the same category, are persons who have been validly baptized, and stand in the same relation to the sacrament of Reconciliation that catechumens do to the sacrament of Faith. Infants, validly baptized, by whomsoever baptized, are made members of the Body of our Lord, and, if dying before coming to the age of reason go immediately to heaven. But persons having come to the age of reason, baptized in an heretical society, or persons baptized in such society in infancy, and adhering to it after having come to the years of understanding - for there can be no difference between the two classes - whether through ignorance or not, are, as we have seen, out of unity, and therefore out of charity, without which they are nothing. Their faith, if they have any, does not avail them; their sacraments are sacrilegious. The wound of sacrilege is mortal, and the only possible way of being healed is through the sacrament of Reconciliation or Penance. But for these to stand in the same relation to this sacrament that catechumens do to the sacrament of Faith, they must cease to adhere to their heretical societies, must come out from among them, seek and find the Church, recognize her as the Church, believe what she teaches, voluntarily subject themselves to her laws, knock at the door, will to enter, standing waiting to enter as soon as she opens and says, Come in. If they do all this, they are substantially in the same category with catechumens; and if, prevented by death from receiving the visible sacrament in reality, they may be saved, yet not as simply joined to the soul of the Church, but as in effect joined or restored to her external Communion. By their voluntary renunciation of their heretical or schismatic society, by their explicit recognition of the Church, by their actual return to her door, by their dispositions and will to enter, they are effectually, if not in form, members of the Body as well as the soul. Persons excommunicated stand on the same footing as these. They are excluded from the Church, unless they repent. If they repent and receive the visible sacrament of Reconciliation, either in reality or in desire, they may be saved because the Church, in excommunicating them, has willed their amendment, not their exclusion from the people of God; but we have no authority to affirm their salvation on any other condition.

St. Thomas Aquinas on the necessity of explicit Faith in the Incarnation and Trinity for salvation

The Catholic Dogma by Fr. Mueller:

Hence it has always been, from the beginning, absolutely necessary for salvation to know, by divine faith, God as the Creator of heaven and earth and the eternal Rewarder of the good and the wicked, and the Incarnation of the Son of God, and consequently the mystery of the Most Holy Trinity; "For he that cometh to God," says St. Paul, "must believe that he is, and is a rewarder of those who seek him." (Heb. xi. 6.) Upon these words of the great Apostle, Cornelius a Lapide comments as follows:

"The knowledge of God acquired from the contemplation of the world teaches only that God is the Author of the world and of all natural blessings, and that only these natural goods can be obtained and asked of him. But God wishes to be honored and loved by men, not only as the Author of natural goods, but also as the Author of the supernatural and everlasting goods in the world to come; and no one can in any other way come to him and to his friendship, please him, and be acceptable to him. Hence true, divine faith is necessary, because it is only by the light of divine faith that we know God, not only as the Author of nature, but also as the Author of grace and eternal glory; and therefore the Apostle says that to know that there is a God, who rewards the good and punishes the wicked, is to know him as such, not only from natural knowledge, and belief, but also from supernatural knowledge and divine faith.

"But if St. Paul speaks here only of these two great truths, it does by no means follow, that he wishes to teach that the supernatural knowledge of these two truths only and divine faith in them are sufficient to obtain justification, that is, to obtain the grace to become the children of God; but they are necessary in order to be greatly animated with hope in undergoing hard labors and struggles for the sake of virtue. However, to obtain the grace of justification, we must also believe other supernatural truths, especially the mystery of the Incarnation of Christ and that of the Most Holy Trinity." (Comm. in Ep. ad Heb., ix. 6.)

"Some theologians," says St. Alphonsus, "hold that the belief of the two other articles - the Incarnation of the Son of God, and the Trinity of Persons - is strictly commanded but not necessary, as a means without which salvation is impossible; so that a person inculpably ignorant of them may be saved. But according to the more common and truer opinion, the explicit belief of these articles is necessary as a means without which no adult can be saved." (First Command. No. 8.) According to St. Augustine (De Praedest. Sanctorum C. 15.) and other Theologians, the predestination, election, and Incarnation of Christ alone were owing, not to the foreseen merit of any one, not even to that of Christ himself, but only to the good pleasure of God. However, the predestination of all men in general, or the election of some in preference to others, is all owing to the merit of Christ, on account of which God has called all men to life everlasting and gives them sufficient grace to obtain it, if they make a proper use of his grace, especially that of prayer.

"That faith," says the same great Doctor of the Church , "is sound, by which we believe that neither any adult nor infant could be delivered from sin and the death of the soul, except by Jesus Christ, the only Mediator between God and man." ( Ep. 190, olim 157, parum a principio.) Hence St Thomas says: Almighty God decreed from all eternity the mystery of the Incarnation, in order that men might obtain salvation through Christ. It was therefore necessary at all times, that this mystery of the Incarnation should, in some manner, be explicitly believed. Undoubtedly, that means is necessarily a truth of faith, by which man obtains salvation. Now men obtain salvation by the mystery of the Incarnation and Passion of Christ; for it is said in the Holy Scripture: "There is no other name under heaven given to men whereby we must be saved." (Acts, iv. 10.) Hence it was necessary at all times that the mystery of the Incarnation of Christ should be believed by all men in some manner (aliqualiter, either implicitly or explicitly), however, in a different way, according to the circumstances, of times and persons.

Before the fall, man believed explicitly the Incarnation of Christ. Ante statum peccati homo habuit explicitam fidem de Christi incarnatione, secundum quod ordinabatur ad consummationem gloriae, non autem secundum quod ordinabatur ad liberationem a peccato per passionem et resurrectionem, quia homo non fuit praescius peccati futuri. But that he had the knowledge of Christ's Incarnation seems to follow from his words: "Wherefore a man shall leave father and mother, and shall cleave to his wife." (Gen. 11. 24) And St. Paul calls this a great sacrament in Christ and in the Church; (Eph. v. 32.) and therefore it cannot be believed that the first man was ignorant of this sacrament.

After the fall of man, the mystery of the Incarnation of Christ was explicitly believed, that is, not only, the Incarnation itself, but also the Passion and Resurrection of Christ, by which mankind is delivered from sin and death; for otherwise they could not have prefigured Christ's Passion by certain sacrifices offered as well before as also after the Written Law, the meaning of which sacrifices was well known to those whose duty it was to teach the religion of God; but as to the rest of the people, who believed that those sacrifices were ordained by God to foreshadow Christ to come, they had thus implicit faith in Christ.

[St. Thomas said:] As the mystery of the Incarnation was believed from the beginning, so, also, was it necessary to believe the mystery of the Most Holy Trinity; for the mystery of the Incarnation cannot be explicitly believed without faith in the Most Holy Trinity, because the mystery of the Incarnation teaches that the Son of God took to himself a human body and soul by the power of the Holy Ghost. Hence, as the mystery of the Incarnation was explicitly believed by the teachers of religion, and implicitly by the rest of the people, so, also, was the mystery of the Most Holy Trinity explicitly believed by the teachers of religion and implicitly by the rest of the people. But in the New Law it must be explicitly believed by all." (De Fide, Q ii., art. vii. et viii.)

God revealed these great truths of salvation to our first parents immediately after the fall. He preserved the knowledge of them through the holy patriarchs and prophets who, in clear language, foretold that the Redeemer would come, and "be a priest upon his throne" (Zach. vi. 13.), "a priest according to the order of Melchisedech," (Ps. cix. 4.), and that he himself would be the victim offered up for the sins of mankind.

[The same text of St. Thomas in slightly different wording: pg 289 of Catechism of Perseverance ]

Correcting misinterpretation of St. Augustine

St. Augustine wrote:

There are some also who as yet live wickedly, or even lie in heresies or the superstitions of the Gentiles, and yet even then "the Lord knoweth them that are His." For, in that unspeakable foreknowledge of God, many who seem to be without are in reality within, and many who seem to be within yet really are without. Of all those, therefore, who, if I may so say, are inwardly and secretly within, is that "enclosed garden" composed, "the fountain sealed, a well of living water, the orchard of pomegranates, with pleasant fruits." The divinely imparted gifts of these are partly peculiar to themselves, as in this world the charity that never faileth, and in the world to come eternal life; partly they are common with evil and perverse men, as all the other things in which consist the holy mysteries.

In this context St. Augustine is not talking about being within the Church or outside the Church; he is talking about being within the predestinate or being out of it.

He says that there are some who "seem to be without," viz., outside the predestinate; headed for hell). The first category is bad Catholics - those "who as yet live wickedly." The second category is non-Catholics - those who "lie in heresies or the superstitions of the Gentiles. St. Augustine continues on to say that God, by his "foreknowledge" knows that some of the bad Catholics and the non-Catholics will convert to being good Catholics and hence be saved, and therefore are actually "within" the predestinate.

Catholics "who as yet live wickedly" are obviously in state of perdition; St. Augustine couldn't have meant that they were in the state of grace at the same time. If the phrase "as in this world the charity that never faileth" is interpreted as saying that non-Catholics were in state of grace by having charity, then it would also have to be interpreted as saying that Catholics "who as yet live wickedly" (that is, in the state of mortal sin) are in the state of grace as well, which is impossible, since Catholics in mortal sin cannot be in the state of grace. In the same context St. Augustin continues:

"Wherefore, if those appear to men to be baptized in Catholic unity who renounce the world in words only and not in deeds, how do they belong to the mystery of this ark in whom there is not the answer of a good conscience? Or how are they saved by water, who, making a bad use of holy baptism, though they seem to be within, yet persevere to the end of their days in a wicked and abandoned course of life?