Wednesday, January 30, 2013

DISTORTION AND THE EUCHARIST


The Bishop of Calgary is distorting the Catechism by assuming the dead who are saved in invincible ignorance and the baptism of desire are visible to us.So the Catechism becomes modernist and a break with the past.

The bishop is also distorting Vatican Council II by assuming those saved in invincible ignorance (LG 16) are known to us in the present times. Since they are explicit, for him. LG 16 is an exception to extra ecclesiam nulla salus and other teachings of the popes and Church Councils.
The bishop because of this distortion is rejecting an ex cathedra dogma extra ecclesiam nulla salus defined three times by Church Councils.

The bishop is also rejecting the dogma on the infallibility of the popes ex cathedra.

Even after being informed he refuses to affirm the Faith on these particular points and offers Holy Mass in Calgary.

It was in Canada that another bishop gave the Eucharist during Holy Mass to the Protestant Prime Minister of Canada Stephen Harper.

Acciording to Bishop Frederick Henry 'Roman Catholics of the Diocese of Calgary who wish to worship according to the Tridentine Rite are invited to celebrate the Traditional Latin Mass, approved by the Diocese, at St. Anthony's Parish, 5340 - 4th Street SW Calgary. A priest from the Priestly Fraternity of St. Peter has been appointed Associate Pastor of St. Anthony’s Parish.'(1)

They can offer the Traditional Latin Mass while rejecting the dogma extra ecclesiam nulla salus, interpreting the Catechism of the Catholic Church and Vatican Council II with an irrational premise and rejecting the infallibility of the pope ex cathedra ?- Lionel Andrades

1.

APPEAL TO RELIGIOUS COMMUNITIES IN CALGARY: ACCEPT THE LITERAL INTERPRETATION OF THE DOGMA EXTRA ECCLESIAM NULLA SALUS ALONG WITH THE POSSIBILITY OF IMPLICIT BAPTISM OF DESIRE
http://eucharistandmission.blogspot.it/2013/01/appeal-to-religious-communities-in.html#links

According to the Catechism of the Catholic Church all non Catholics in Calgary are oriented to Hell-unless they convert



The Catechism of the Catholic Church (846) says all need to enter the Church as through a door. This is the term used by the Church Fathers for outside the Church there is no salvation.

It also says faith and baptism are needed for all for salvation.CCC 846 says all who are saved are saved through Jesus and the Church.So thy could be those saved in invincible ignorance and the baptism of desire.Since these cases are known only to God they are not exceptions to CCC 846 mentioning all need to enter as through a door and all in the present times need Catholic Faith and the baptism of water for salvation, to go to Heaven and avoid Hell. Non Catholics in Calgary who do not have Catholic Faith and have not received the baptism of water are oriented to Hell according to the Catechism of the Catholic Church.

Bishop Frederick Henry rejects this traditional interpretation of the Catechism. He uses the false premise of the dead saved in invincible ignorance etc being visible to us on earth, for him, they will be exceptions to the dogma on exclusive salvation(Cantate Domino,Council of Florence 1441 etc).These cases of the dead being saved will not be possibilities for him but actual exceptions to the dogma and CCC 846 which says all need Catholic Faith and the baptism of water and all need to enter the Church visibly, as through a door.-Lionel Andrades

Whatever happened to Canon Law in Calgary ?

They have a Moderator of the Curia and Vicar General, according to Canon Law in the Diocese of Calgary. He is Father John G.Schuster. The diocese website says:

"In each diocese the diocesan bishop must appoint a vicar general who is provided with ordinary power according to the norm of the following canons and who is to assist him in the governance of the whole diocese. As a general rule, one vicar general is to be appointed unless the size of the diocese, the number of inhabitants, or other pastoral reasons suggest otherwise." (Code of Canon Law #475)

'As vicar of the bishop, the Vicar General exercises the bishop's ordinary executive power over the entire diocese' it is said,' and is the highest official in a diocese after the diocesan bishop or his equivalent in canon law.

'Specific responsibilities for Fr. John as the appointed Vicar General & Moderator of the Curia Office in our diocese include serving as Chairperson for: Council of Priests, Diocesan Planning Commission, Priests Residence (Dorchester Square); Member of: Priests' Personnel Committee, Diocesan Finance Council, Diocesan Consultor; Diocesan Vocation Director in Financial Matters regarding Seminarians.
         Chancellor
"In every curia a chancellor is to be appointed whose principal function, unless particular law establishes otherwise, is to take care that acts of the curia are gathered, arranged and safeguarded in the archive of the curia." (Code of Canon Law #482)
'Sr. Maria Nakagawa, FMM is the appointed Chancellor of the Diocese of Calgary since July 19, 1999, with primary responsibilities of granting marriage dispensations, nullity and sanations(sanctions?).' Her other responsibilities ' include the management function of gathering, arranging and safeguarding curial records and to provide administrational service concerning vital statistics, clergy, sacraments and parish pastoral reports.'

Father John G.Schuster and Sr. Maria Nakagawa too, perhaps like Bishop Frederick Henry assume that the  Catechism of the Catholic Church says the dead saved in invincible ignorance and the baptism of desire are visible to us and then like Bishop Frederick Henry are saying' they accept the Catechism in its totality'.

However the e Catechism does not state that invincible ignorance and the baptism of desire cases are visible to us. Neither does it state that these cases are exceptions to the dogma extra ecclesiam nulla salus.

Bishop Frederick Henry in an e-mail message to me indicates that they are exceptions to the literal interpretation of the dogma.The same error was made by a former director of the Ecumenism and Inter Religious Dialogue in the Diocese of Calgary.

Perhaps this is also a violation of Canon Law for other Staff members in the Diocese. So according to Bishop Frederick Henry the Catechism of the Catholic Church is interpreted as a break with the past, its a break with the dogma extra ecclesiam nulla salus.

Canon Law says a Bishop is to affirm all Church teachings.Bishop Frederick Henry is denying the dogma extra ecclesiam nulla salus and is also using a strange interpretation for the Catechism of the Catholic Church. This is extended to Vatican Council II(LG 16 etc).
The bishop is saying there are the exceptions to every one needing to convert into the Church as the dogma on exclusive exclusive  salvation and CC 846 indicates .


The bishop is using a new theory like being able to see the dead who are exceptions to the dogma, theories which are irrational and not mentioned in Church documents but implied by the bishop and maybe Chancellor and Vicar General.



If one of the members of the Diocesan Tribunal held the dead man walking theory  would this be a sign of incompetency?

According to Canon Law a juridical person ( bishop, Religious Superior, Chancellor,Vicar General) is expected to be of sound mind and faithful to the teachings of the Church.

Can this be said of the Fraternity of St.Peter (FSSP) who offer the Traditional Latin Mass in Calgary if they also are are assuming the dead are visible like  the bishop?

Lay parishioners in the diocese could be wondering how these dead people appear.From which direction do they come. Its cold in Calgary and sometimes during snowfalls sight can be deceptive.

The bishop and his Staff could be saying the deceased who have returned from heaven saved in implicit forms of salvation( baptism of desire etc) are  now explicit (visible) for them.

Would there be a violation of Canon Law if a Diocsan Staff member  held the literal interpretation of the dogma extra ecclesiam nulla salus along with implicit to us and explicitt for God only, baptism of desire and invincible ignorance?

If cases of the baptism of desire and invincible ignorance are not visible to them then they are irrelevant to the lliteral interpretation of the dogma as it was known for centuries.Affirming this traditional teaching would not be a violation of Canon Law.

This blog post is not a criticism of the persons mentioned, in the sense,that this is the first time they could be exposed to all this.So they are innocent and the error they hold on to is unintentional. They could be saying"why us and not the CDF or some other diocese which makes the same error".
-Lionel Andrades
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Here is my original response to the passages from the Catechism of the Catholic Chuch which Bishop Frederick cited and asked me to read. He was implying that these quotations were exceptions to the dogma extra ecclesiam nulla salus.


Dear Bishop Frederick.B Henry,


The quotations you have cited do not contradict the literal intrerpretation of the dogma extra ecclesiam nor Ad Gentes 7 which says all need faith and baptism for salvation.

845 To reunite all his children, scattered and led astray by sin, the Father willed to call the whole of humanity together into his Son's Church.

The Church is the place where humanity must rediscover its unity and salvation. The Church is "the world reconciled." She is that bark which "in the full sail of the Lord's cross, by the breath of the Holy Spirit, navigates safely in this world." According to another image dear to the Church Fathers, she is prefigured by Noah's ark, which alone saves from the flood.334 (30, 953, 1219)

"Outside the Church there is no salvation"

846 How are we to understand this affirmation, often repeated by the Church Fathers?335 Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body: (161, 1257)

(Note : it means that all salvation comes from Christ the Head through the Church which is his Body. This does not contradict the dogma extra ecclesiam nulla salus since we do not know these cases personally .If they were known personally then we could assume that they are exceptions)

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.336

847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:

(There can be non Catholics saved in invincible ignorance and these cases would be known only to God.So we cannot suggest that these cases are exceptions to every one needing to convert into the Church in 2013 for salvation).

Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and,moved by grace, try in their actions to do his will as they know it through the dictates of their conscience-those too may achieve eternal salvation.337

848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."338 (1260)

VI. The Necessity of Baptism

1257 The Lord himself affirms that Baptism is necessary for salvation.60He also commands his disciples to proclaim the Gospel to all nations and to baptize them.61 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.62 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.(129, 161, 846)

(There could be a non Catholic saved without the Sacrament of baoptism and this would be known only to God.Since we do not know any such case in 2013 this is not an exception to the dogma extra ecclesiam nulla salus).

1258 The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.(2473)

(Similalry only Jesus can judge who has the baptism of desire who is really a martyr. So this cannot be an exception.)

1259 For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament.(1249)

(The baptism of desire is irrelevant to the dogma. It is a possibility but it is not an exception to the dogma)

1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery."63 Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity. (848)

(A person can be saved in invincible ignorance. This is a possibility but it cannot be an exception. Otherwise it would be implying that we can see the dead-saved.)

1261 As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them,"64 allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism. (1257, 1250)

(We leave children to the mercy of God. We agree here).-L.A