Thursday, June 21, 2018

Police issue Canada-wide arrest warrant for Christian accused of LGBT ‘hate’ crimes

TORONTO, June 20, 2018 (LifeSiteNews) – Toronto police have issued a Canada-wide warrant on charges of inciting hatred for a Christian who handed out flyers at the 2016 Toronto Pride Parade warning of the spiritual and biological dangers of sodomy.
Bill Whatcott announced on the Free North America portal he intends to turn himself in to the Calgary police on Friday, June 22 at 10:00 a.m. 
Toronto 51 Division is charging Whatcott with the indictable offence of inciting hatred under Section 391 of Canada’s Criminal Code.
“The ‘crime’? My ministry bringing the Gospel and the truth about homosexuality to Toronto’s homosexual pride parade in 2016,” Whatcott wrote on Free North America.
Constable Caroline de Kloet, media relations officer for Toronto Police Service, said the charges arose from a two-year investigation into a complaint the police received in 2016, but that police don’t give out “victim information.”
The Toronto police were in contact the federal attorney general on the case, as is the procedure with hate crimes, she told LifeSiteNews. “It’s not something we lay on a regular basis.” 
Whatcott registered in the 2016 Pride parade under the pseudonym Robert Clinton on behalf of the Gay Zombies Cannabis Consumers Association
Dressed in skin-tight green bodysuits with face masks, Whatcott and five others marched in the parade and handed out 3,000 packages on “Zombie Safe Sex” that included a flyer entitled: “We want you to practice safe sex.”

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The two-page pamphlet featured graphic images of anal warts, a mottled corpse described as an “AIDS fatality,” and one of “genital warts in the mouth,” beside a headshot of Prime Minister Justin Trudeau. 
It excoriated the “homosexual activism” of Trudeau, former Liberal defence minister Bill Graham, and now-outgoing Ontario Premier Kathleen Wynne, and blasted Wynne’s sex-ed curriculum and its connection to former deputy minister of education Ben Levin, convicted in 2015 of three child pornography charges. 
“Canada has embarked on a destructive journey toward sexual anarchy and homosexual inspired oppression,” the pamphlet declared.
“The clear evidence contained in this package shows Canada’s new sexual ethic is contrary to natural law and no good will come of it.”
A month after 2016 Toronto Pride Parade, activist lawyer Douglas Elliott launched a $104 million class action suit against Whatcott and the five unnamed “zombies,” and anyone who aided and abetted them.
“We are going to go after everyone who helped him,” Elliott said at a press conference. “Every person, every church, every non-profit organization, everyone who helped this wicked man promote his hatred is going to be held accountable.” 
That was echoed by the suit’s two named plaintiffs -- former Liberal MPP and openly homosexual George Smitherman, and homosexual bar owner Christopher Hudspeth. 
Hudspeth said the lawsuit would “smoke out” all those who helped Whatcott, and Smitherman said he was “pleased” to “do all we can to stamp this hateful individual out.”
The lawsuit claimed Whatcott’s actions defamed and caused pain to the some 9,000 recipients of the leaflets, 500,000 estimated watchers of the parade, and a subclass of individuals publicly identified as Liberals.
Elliott alleged the 2016 leaflet was similar to four pamphlets critical of homosexuality Whatcott handed out in Saskatchewan in 2000 and 2001. The Supreme Court ruled in 2013 that two of these were hate literature.
Whatcott’s lawyer, Charles Lugosi, argued the lawsuit was an attack on Charter freedoms of speech, thought, expression, religion, and association.
Justice Paul Perell ruled in March 2017 that Elliott could not claim defamation of an entire group, such as the Pride Parade participants or the “LGTBTQ2SI Community,” but only of individuals. 
But he also issued an order that Whatcott disclose the names his fellow half “gay zombies” as well as those of “unidentified financial backers” who funded the group’s expenses. 
The judge ruled knowing these identities was necessary for the homosexual advocates if they decide to go ahead with further legal action. 
Lugosi told LifeSiteNews both parties are appealing Perell’s ruling. The disclosure order against Whatcott will not be enforced during that process.
Meanwhile, the newly formed Canada Anti-Hate Network (CAN) described the criminal hate charges against Whatcott as “welcome” news.
Whatcott “has been a leading figure in the dissemination of homophobic hate propaganda in Canada for years,” CAN’s chair Bernie Farber said in a Monday press release.  
But Canadians should be alarmed at the state’s prosecution of Whatcott for “distributing gospel pamphlets,” says Calgary-based Pastor Art Pawlowski, founder of Street Church, and a friend of Whatcott.
“We’re turning Canada into a Nazi state, into a communist state, where if you voice your politically incorrect views, you will be attacked by the forces of the government,” Pawlowski told LifeSiteNews.
He’s organizing a rally in front of the Calgary Police headquarters, 5111 47 St. N.E. Calgary, for June 22 at 10:00 am, when Whatcott plans to turn himself in.
After his arrest, Toronto Police will fly out to take Whatcott to Toronto to answer to the charges in court, and for a bail hearing, Constable De Kloet told LifeSiteNews.
“It’s our responsibility because it’s our warrant to go and pick them up,” she said. “It’s a lot of work, it involves a flight usually...you maybe need a hotel, you’ve got to fly with your gun. It’s very expensive.”
Whatcott echoed this.
“This one’s kind of a shock,” he told LifeSiteNews. “I used to be a real criminal...I know if you knock off a liquor store with a knife, it’s highly unlikely they’d put out a Canada-wide, they’d probably put out a province-wide… they won’t spend the money to go after you.”
Whatcott, who raises money online for his legal battles, hopes he’ll get bail that allows him to return to Alberta, where he has a two-month-old job, and a wife and two children to support.
“One way I look at it is, for them to go this insane, that was obviously a really good flyer,” said Whatcott.
“I don’t think it’s going to go well,” he added. “But for me, it really is about following Christ.” 
https://www.lifesitenews.com/news/police-issue-canada-wide-arrest-warrant-for-christian-accused-of-lgbt-hate

Trump admin pulls U.S. out of pro-abortion UN Human Rights Council

WASHINGTON, D.C., June 20, 2018 (LifeSiteNews) – The United States will be exiting the United Nations Human Rights Council, Ambassador Nikki Haley confirmed Tuesday, citing the body’s record of failing and neglecting its titular mission.
Haley blasted the council, which has promoted abortion and the LGBT agenda, as “a protector of human rights abusers, and a cesspool of political bias,” Fox News reports.
“I want to make it crystal clear that this step is not a retreat from our human rights commitments,” Haley stressed. “On the contrary. We take this step because our commitment does not allow us to remain a part of a hypocritical and self-serving organization that makes a mockery of human rights.”
“We did not make this decision lightly. When this administration began 17 months ago, we were well aware of the enormous flaws in the Human Rights Council,” she continued. “We could have withdrawn immediately. We did not do that. Instead, we made a good faith effort to resolve the problems.”
“We did not see any progress” in the following year, Haley lamented, but the United States “would be happy to rejoin” if the council addressed those problems. But in the meantime, the Trump administration opposes lending it the moral endorsement of United States participation.
Chief among the Trump administration’s objections is the fact that member nations include numerous human rights abusers such as China, Saudi Arabia, and Venezuela, and the administration’s contention that the council is biased against Israel, a U.S. ally and the only free democracy in the Middle East. 50% of the council’s resolutions criticizing specific countries from 2006 to 2016 were directed at Israel.
Despite media coverage painting the withdrawal as an unprecedented break from tradition, that tradition is relatively short.
The council was established in 2006, replacing the former United Nations Commission on Human Rights. The U.S. under the Bush administration was a leading advocate for creating the new council, but opted not to participate in the finalized version after negotiations failed to establish rules that would exclude human rights abusers. The Obama administration rejoined the council in 2009, arguing that “engagement” with the member nations was a better way to address their actions.
“It's a 12 year history. That's 3 administrations,” Front Page Magazine’s Daniel Greenfield summarized. “Bush refused to join. Obama joined. Trump is taking us out. The only administration in this vast 12-year history to want to be involved is Obama. 2 out of 3 chose not to be.”
While taking a selective approach to actual human rights violations, the Human Rights Council also attempts to frame left-wing social causes as human rights issues. Last year, council members criticized Poland for banning most abortions. In 2012 it attempted to assert abortion as a human right. In 2016 it voted narrowly to establish a bureaucratic post exclusively dedicated to LGBT issues.
The Trump administration has taken a number of steps to push back against these trends. In March, USAID adviser Bethany Kozma told a private meeting of the UN’s Commission on the Status of Women that the “US is a pro-life country,” and as such wanted the commission’s final report to replace “modern contraception” with “family planning” that included abstinence education.
The next month, State Department ambassador Michael Kozak declared that abortion is “not a human right” and that the administration considers international contraception “access” to be a non-issue. America’s delegation to the UN has also resisted efforts to recognize a “right” to abortion under international law.
https://www.lifesitenews.com/news/united-states-pulls-out-of-un-human-rights-council

Here is Vatican Council II ( Lumen Gentium 8, Gaudium et Specs 22, Lumen Gentium 16) interpreted with Feeneyism


Here is Vatican Council II ( Lumen Gentium 8, Gaudium et Specs 22, Lumen Gentium 16) interpreted with Feeneyism. 

Just as in the previous blog post, we read  Ad Gentes 7, Lumen Gentium 14 and Unitatis Redintegratio 3 with Feeneyism(hypothetical cases are hypothetical only) and not with common Cushingism ( hypothetical cases are objective examples of salvation in the present times, non Catholics saved outside the Catholic Church) we can do the same with other texts from the Council.

Vatican Council II will emerge Feeneyite finally, since the Cushingite passages do not contradict them.They are not mistaken as being visible examples of non Catholics saved outside the Church. 

So it can no more be inferred that every one does not need to be a member of the Catholic Church to avoid Hell ( for salvation). Every one does need to be a member of the Church with 'faith and baptism'(AG 7) for salvation.

LUMEN GENTIUM 8( UN-EDITED)

8. Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation (9*) through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element.(10*) For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body.(73) (11*)
This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, (12*) which our Saviour, after His Resurrection, commissioned Peter to shepherd,(74) and him and the other apostles to extend and direct with authority,(75) which He erected for all ages as "the pillar and mainstay of the truth".(76) This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him,(13*) although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity.
Just as Christ carried out the work of redemption in poverty and persecution, so the Church is called to follow the same route that it might communicate the fruits of salvation to men. Christ Jesus, "though He was by nature God . . . emptied Himself, taking the nature of a slave",(77) and "being rich, became poor"(78) for our sakes. Thus, the Church, although it needs human resources to carry out its mission, is not set up to seek earthly glory, but to proclaim, even by its own example, humility and self-sacrifice. Christ was sent by the Father "to bring good news to the poor, to heal the contrite of heart",(79) "to seek and to save what was lost".(80) Similarly, the Church encompasses with love all who are afflicted with human suffering and in the poor and afflicted sees the image of its poor and suffering Founder. It does all it can to relieve their need and in them it strives to serve Christ. While Christ, holy, innocent and undefiled(81) knew nothing of sin,(82) but came to expiate only the sins of the people,(83) the Church, embracing in its bosom sinners, at the same time holy and always in need of being purified, always follows the way of penance and renewal. The Church, "like a stranger in a foreign land, presses forward amid the persecutions of the world and the consolations of God"(14*), announcing the cross and death of the Lord until He comes."(84) By the power of the risen Lord it is given strength that it might, in patience and in love, overcome its sorrows and its challenges, both within itself and from without, and that it might reveal to the world, faithfully though darkly, the mystery of its Lord until, in the end, it will be manifested in full light.-Lumen Gentium 8


LUMEN GENTIUM 8( WITH FEENEYITE AND CUSHINGITE PASSAGES)

8. Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element. For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body.
This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic,  which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as "the pillar and mainstay of the truth". This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity..-Lumen Gentium 8, Vatican Council II

(Note : This line 'This Church constituted and organized in the world as a society, subsists in the Catholic Church' has been interpreted with Cushingism by Cardinal Luiz Ladaria S.J ( March 1, 2018 Placuit Deo Press Conference) and with Feeneyism by Cardinal Raymond Burke ( May 18,2018. Voice of the Family Conference, Rome).


LUMEN GENTIUM 8( FEENEYITE)

8. Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element. For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body.
This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic,  which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as "the pillar and mainstay of the truth". This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him...-Lumen Gentium 8, Vatican Council II


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GAUDIUM ET SPECS 22   (UN-EDITED)
22. The truth is that only in the mystery of the incarnate Word does the mystery of man take on light. For Adam, the first man, was a figure of Him Who was to come, namely Christ the Lord. Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear. It is not surprising, then, that in Him all the aforementioned truths find their root and attain their crown.
He Who is "the image of the invisible God" (Col. 1:15),(21) is Himself the perfect man. To the sons of Adam He restores the divine likeness which had been disfigured from the first sin onward. Since human nature as He assumed it was not annulled, by that very fact it has been raised up to a divine dignity in our respect too. For by His incarnation the Son of God has united Himself in some fashion with every man. He worked with human hands, He thought with a human mind, acted by human choice and loved with a human heart. Born of the Virgin Mary, He has truly been made one of us, like us in all things except sin.
As an innocent lamb He merited for us life by the free shedding of His own blood. In Him God reconciled us to Himself and among ourselves; from bondage to the devil and sin He delivered us, so that each one of us can say with the Apostle: The Son of God "loved me and gave Himself up for me" (Gal. 2:20). By suffering for us He not only provided us with an example for our imitation, He blazed a trail, and if we follow it, life and death are made holy and take on a new meaning.
The Christian man, conformed to the likeness of that Son Who is the firstborn of many brothers, received "the first-fruits of the Spirit" (Rom. 8:23) by which he becomes capable of discharging the new law of love. Through this Spirit, who is "the pledge of our inheritance" (Eph. 1:14), the whole man is renewed from within, even to the achievement of "the redemption of the body" (Rom. 8:23): "If the Spirit of him who raised Jesus from the death dwells in you, then he who raised Jesus Christ from the dead will also bring to life your mortal bodies because of his Spirit who dwells in you" (Rom. 8:11). Pressing upon the Christian to be sure, are the need and the duty to battle against evil through manifold tribulations and even to suffer death. But, linked with the paschal mystery and patterned on the dying Christ, he will hasten forward to resurrection in the strength which comes from hope.
All this holds true not only for Christians, but for all men of good will in whose hearts grace works in an unseen way. For, since Christ died for all men, and since the ultimate vocation of man is in fact one, and divine, we ought to believe that the Holy Spirit in a manner known only to God offers to every man the possibility of being associated with this paschal mystery.
Such is the mystery of man, and it is a great one, as seen by believers in the light of Christian revelation. Through Christ and in Christ, the riddles of sorrow and death grow meaningful. Apart from His Gospel, they overwhelm us. Christ has risen, destroying death by His death; He has lavished life upon us so that, as sons in the Son, we can cry out in the Spirit; Abba, Father.


GAUDIUM ET SPECS 22   ( CUSHINGITE PASSAGE HIGHLIGHTED AMONG GENERAL 
CHRISTOLOGY  )
22. The truth is that only in the mystery of the incarnate Word does the mystery of man take on light. For Adam, the first man, was a figure of Him Who was to come,(20) namely Christ the Lord. Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear. It is not surprising, then, that in Him all the aforementioned truths find their root and attain their crown.
He Who is "the image of the invisible God" (Col. 1:15),(21) is Himself the perfect man. To the sons of Adam He restores the divine likeness which had been disfigured from the first sin onward. Since human nature as He assumed it was not annulled,(22) by that very fact it has been raised up to a divine dignity in our respect too. For by His incarnation the Son of God has united Himself in some fashion with every man. He worked with human hands, He thought with a human mind, acted by human choice(23) and loved with a human heart. Born of the Virgin Mary, He has truly been made one of us, like us in all things except sin.(24)
As an innocent lamb He merited for us life by the free shedding of His own blood. In Him God reconciled us(25) to Himself and among ourselves; from bondage to the devil and sin He delivered us, so that each one of us can say with the Apostle: The Son of God "loved me and gave Himself up for me" (Gal. 2:20). By suffering for us He not only provided us with an example for our imitation,(26) He blazed a trail, and if we follow it, life and death are made holy and take on a new meaning.
The Christian man, conformed to the likeness of that Son Who is the firstborn of many brothers,(27) received "the first-fruits of the Spirit" (Rom. 8:23) by which he becomes capable of discharging the new law of love.(28) Through this Spirit, who is "the pledge of our inheritance" (Eph. 1:14), the whole man is renewed from within, even to the achievement of "the redemption of the body" (Rom. 8:23): "If the Spirit of him who raised Jesus from the death dwells in you, then he who raised Jesus Christ from the dead will also bring to life your mortal bodies because of his Spirit who dwells in you" (Rom. 8:11).(29) Pressing upon the Christian to be sure, are the need and the duty to battle against evil through manifold tribulations and even to suffer death. But, linked with the paschal mystery and patterned on the dying Christ, he will hasten forward to resurrection in the strength which comes from hope.(30)
All this holds true not only for Christians, but for all men of good will in whose hearts grace works in an unseen way. For, since Christ died for all men, and since the ultimate vocation of man is in fact one, and divine, we ought to believe that the Holy Spirit in a manner known only to God offers to every man the possibility of being associated with this paschal mystery.
Such is the mystery of man, and it is a great one, as seen by believers in the light of Christian revelation. Through Christ and in Christ, the riddles of sorrow and death grow meaningful. Apart from His Gospel, they overwhelm us. Christ has risen, destroying death by His death; He has lavished life upon us so that, as sons in the Son, we can cry out in the Spirit; Abba, Father. -Gaudium et Specs 22

(Note : In GS 22 above there are no Feeneyite passages, no passages which mention the necessity of membership in the Church for salvation, or the Church being necessary in a general sense, to avoid Hell and go to Heaven or all needing 'faith and baptism'. Instead the theology is Christological.The Cushingite passage in red  refers to a hypothetical case. So it is not an exception to the dogma EENS.Neither does it contradict the Feeneyite passages in Ad Gentes 7, Lumen Gentium 14 etc)

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LUMEN GENTIUM 16 (UN-EDITED)
16. Finally, those who have not yet received the Gospel are related in various ways to the people of God.(18*) In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh.(125) On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues.(126) But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things,(127) and as Saviour wills that all men be saved.(128) Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.(19*) Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel.(20*) She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator.(129) Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature",(130) the Church fosters the missions with care and attention.-Lumen Gentium 16





LUMEN GENTIUM 16 ( WITH CUSHINGITE AND FEENEYITE PASSAGES HIGHLIGHTED )
16. Finally, those who have not yet received the Gospel are related in various ways to the people of God. In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh. On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues.But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things,and as Saviour wills that all men be saved. Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator. Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature",the Church fosters the missions with care and attention.-Lumen Gentium 16

(Note : The Cushingite passages in red, refer to hypothetical cases in 2018, theoretical possibilities for us  humans. They are  known realities, if they existed, only for God.So they cannot be exceptions to the Feeneyite passages in blue, or to the old interpretation of the dogma extra ecclesiam nulla salus(EENS) as it was known to the missionaries and Magisterium of the 16th century.Invisible people cannot be visible exceptions to the teaching on all needing to enter the Church for salvation.
But for Pope Benedict the passages in red refer to known people saved outside the Catholic Church and so they contradict the passages in blue. So Vatican Council II is' a development' with reference to EENS, for him. He said this in the interview with Avvenire (March 2016). EENS today is no more , for him, like it was for the missionaries in the 16th century.
Similarly Cardinal Luiz Ladaria at the Press Conference for Placuit Deo when asked if the Church still understood that it had the superiority and exclusiveness in salvation, he denied it.He cited Lumen Gentium 8 as an example. He meant the passages in red contradict the orthodox passages in blue which support the traditional understanding of salvation in only the Catholic Church, there being no known salvation outside the Church.)




So we can continue to interpret  Vatican Council II ( Lumen Gentium 8, Gaudium et Specs 22, Lumen Gentium 16)  with Feeneyism, while being aware of the Cushingite passages . The Cushingite passages refer to hypothetical and invisible cases in the present times.So they are not relevant or exceptions to the centuries-old interpretation of outside the Church there is no salvation.   -Lionel Andrades


JUNE 21, 2018





Here is Vatican Council II ( Ad Gentes 7, Lumen Gentium 14 and Unitatis Reintigratio 3) interpreted with Feeneyism : the Cushingite passages are removed or highlighted
http://eucharistandmission.blogspot.com/2018/06/here-is-vatican-council-ii-ad-gentes-7.html



JUNE 20, 2018


When we delete the Cushingite passages in Ad Gentes 7 we are left with only the Feeneyite passages,the traditional motivation for Catholic Mission

http://eucharistandmission.blogspot.com/2018/06/when-we-delete-cushingite-passages-in.html



JUNE 18, 2018





There is a mistake in Ad Gentes 7,Vatican Council II : it comes from the Letter of the Holy Office 1949

http://eucharistandmission.blogspot.com/2018/06/there-is-mistake-in-ad-gentes-7vatican.html


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Here is Vatican Council II ( Ad Gentes 7, Lumen Gentium 14 and Unitatis Reintigratio 3) interpreted with Feeneyism : the Cushingite passages are removed or highlighted


Just as we can read Ad Gentes 7, Vatican Council II without Cushingite passages, we can do the same with Lumen Gentium 14, Vatican Council II.It would be reading Vatican Council II in a different way. The Council would no more be against Tradition. Since we would not be using the common irrational premise, the false premise.Then both AG 7 and LG 14 say outside the Catholic Church there is no salvation.They affirm Feeneyite extra ecclesiam nulla salus(EENS).
So Vatican Council II becomes Feeneyite since the Cushingite passages are hypothetical. They cannot be objective exceptions to EENS in the present times(2018).They never ever were exceptions.
St.Thomas Aquinas held the 'rigorist interpretation' of EENS knowing that 'the man in the forest' in invincible ignorance, or the catechumen with the desire for the baptism of water, who dies before receiving it, refer to hypothetical people. They are theoretical cases.This is something obvious.So there was no conflict with the traditional interpretation of outside the Church there is no salvation based on Jesus ' words in John 3:5( every one needs the baptism of water for salvation and there are no known exceptions), Mark 16:16 (those who do not believe in Jesus in the Church will be condemned) and Matt.7:13(most people take the wide road to Hell and do not enter the narrow gate which is the Church, Jesus' Mystical Body)

Here are passages from Ad Gentes 7, Lumen Gentium 14 and Unitatis Redintigratio 3. The same Feeneyite-Cushingite approach can be used for other documents/ texts in Vatican Council.
The original error comes from the Letter of the Holy Office 1949 when the liberal theologians mixed up what was invisible as being visible, unknown as being known.



AD GENTES 7 (UN-EDITED)

7. This missionary activity derives its reason from the will of God, "who wishes all men to be saved and to come to the knowledge of the truth. For there is one God, and one mediator between God and men, Himself a man, Jesus Christ, who gave Himself as a ransom for all" (1 Tim. 2:45), "neither is there salvation in any other" (Acts 4:12). Therefore, all must be converted to Him, made known by the Church's preaching, and all must be incorporated into Him by baptism and into the Church which is His body. For Christ Himself "by stressing in express language the necessity of faith and baptism (cf. Mark 16:16; John 3:5), at the same time confirmed the necessity of the Church, into which men enter by baptism, as by a door. Therefore those men cannot be saved, who though aware that God, through Jesus Christ founded the Church as something necessary, still do not wish to enter into it, or to persevere in it."(17) Therefore though God in ways known to Himself can lead those inculpably ignorant of the Gospel to find that faith without which it is impossible to please Him (Heb. 11:6), yet a necessity lies upon the Church (1 Cor. 9:16), and at the same time a sacred duty, to preach the Gospel. And hence missionary activity today as always retains its power and necessity.
By means of this activity, the Mystical Body of Christ unceasingly gathers and directs its forces toward its own growth (cf. Eph. 4:11-16). The members of the Church are impelled to carry on such missionary activity by reason of the love with which they love God and by which they desire to share with all men the spiritual goods of both its life and the life to come.
Finally, by means of this missionary activity, God is fully glorified, provided that men fully and consciously accept His work of salvation, which He has accomplished in Christ. In this way and by this means, the plan of God is fulfilled - that plan to which Christ conformed with loving obedience for the glory of the Father who sent Him,(18) that the whole human race might form one people of God and be built up into one temple of the Holy Spirit which, being the expression of brotherly harmony, corresponds with the inmost wishes of all men. And so at last, there will be realized the plan of our Creator who formed man to His own image and likeness, when all who share one human nature, regenerated in Christ through the Holy Spirit and beholding the glory of God, will be able to say with one accord: "Our Father."(19)


AD GENTES 7 (FEENEYITE)

 Therefore, all must be converted to Him... and all must be incorporated into Him by baptism and into the Church which is His body. For Christ Himself "by stressing in express language the necessity of faith and baptism (cf. Mark 16:16; John 3:5), at the same time confirmed the necessity of the Church, into which men enter by baptism, as by a door....
-Ad Gentes 7
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LUMEN GENTIUM 14, VATICAN COUNCIL II (UN-EDITED)

14. This Sacred Council wishes to turn its attention firstly to the Catholic faithful. Basing itself upon Sacred Scripture and Tradition, it teaches that the Church, now sojourning on earth as an exile, is necessary for salvation. Christ, present to us in His Body, which is the Church, is the one Mediator and the unique way of salvation. In explicit terms He Himself affirmed the necessity of faith and baptism(124) and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church. Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.
They are fully incorporated in the society of the Church who, possessing the Spirit of Christ accept her entire system and all the means of salvation given to her, and are united with her as part of her visible bodily structure and through her with Christ, who rules her through the Supreme Pontiff and the bishops. The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion. He is not saved, however, who, though part of the body of the Church, does not persevere in charity. He remains indeed in the bosom of the Church, but, as it were, only in a "bodily" manner and not "in his heart."(12*) All the Church's children should remember that their exalted status is to be attributed not to their own merits but to the special grace of Christ. If they fail moreover to respond to that grace in thought, word and deed, not only shall they not be saved but they will be the more severely judged.(13*)
Catechumens who, moved by the Holy Spirit, seek with explicit intention to be incorporated into the Church are by that very intention joined with her. With love and solicitude Mother Church already embraces them as her own.-lLumen Gentium 14


LUMEN GENTIUM 14, VATICAN COUNCIL II (FEENEYITE)

14. This Sacred Council wishes to turn its attention firstly to the Catholic faithful. Basing itself upon Sacred Scripture and Tradition, it teaches that the Church, now sojourning on earth as an exile, is necessary for salvation. Christ, present to us in His Body, which is the Church, is the one Mediator and the unique way of salvation. In explicit terms He Himself affirmed the necessity of faith and baptism and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church...
They are fully incorporated in the society of the Church who, possessing the Spirit of Christ accept her entire system and all the means of salvation given to her, and are united with her as part of her visible bodily structure and through her with Christ, who rules her through the Supreme Pontiff and the bishops. The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion...Lumen Gentium 14
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UNITATIS REDINTEGRATIO 3, VATICAN COUNCIL II (UN-EDITED)

3. Even in the beginnings of this one and only Church of God there arose certain rifts,(19) which the Apostle strongly condemned.(20) But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church - whether in doctrine and sometimes in discipline, or concerning the structure of the Church - do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body,(21) and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22)
Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.
The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.
It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.
Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life - that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation," that they can benefit fully from the means of salvation. We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.

UNITATIS REDINTEGRATIO 3, VATICAN COUNCIL II (WITH FEENEYITE PASSAGES IN BLUE  AND CUSHINGITE PASSAGES IN RED)

3. Even in the beginnings of this one and only Church of God  there arose certain rifts,(19) which the Apostle strongly condemned.But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame.The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect.  The differences that exist in varying degrees between them and the Catholic Church - whether in doctrine and sometimes in discipline, or concerning the structure of the Church - do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body,(21) and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22)
Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.
The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.
It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.
Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life - that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation," that they can benefit fully from the means of salvation. We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.-Lumen Gentium 14
(Note -  the passages in blue refer to hypothetical cases, we cannot know of any particular non Catholic who has been saved in this condition. So these passages are not objective exceptions to the passages in blue which support the dogma extra ecclesiam nulla salus, the Feeneyite version).


-Lionel Andrades



JUNE 20, 2018


When we delete the Cushingite passages in Ad Gentes 7 we are left with only the Feeneyite passages,the traditional motivation for Catholic Mission

http://eucharistandmission.blogspot.com/2018/06/when-we-delete-cushingite-passages-in.html



JUNE 18, 2018





There is a mistake in Ad Gentes 7,Vatican Council II : it comes from the Letter of the Holy Office 1949

http://eucharistandmission.blogspot.com/2018/06/there-is-mistake-in-ad-gentes-7vatican.html