Thursday, September 5, 2013

Fr.J.M Gleize in heresy?

VaticanoII un dibattito apertoThe book Vaticano II -Un Dibattito Aperto written by Fr.J.M Gleize and published by the Italian District Superior of the Society of St.Pius X (SSPX) at Albano, Italy stresses so much on the Magisterium and the infallibility of the pope. Yet it is not observed that Pope Pius XII called the dogma extra ecclesiam nulla salus an 'infallible statement' (Letter of the Holy Office 1949). This infallible statement' defined three times  by three Church Councils and popes , during different periods, does not claim there is known salvation outside the visible limits of the Catholic Church. The text does not say it.
 
No magisterial text claims there is known salvation outside the visible boundaries of the Catholic Church.
 
Neither can we in 2013 identify any person who is going to be saved who is not a visible member of the Catholic Church.Neither do we know anyone this year who is already saved. This is known only to God.
 So there is no magisterial text in Vatican Council II or after the Council, which contradicts the literal interpretation of the 'infallible statement'.No magisterial document mentions any exceptions., known or unknown.
 
 So when Fr.J.Gleize interprets invincible ignorance and the baptism of desire  as being an exception to the dogma who gives him this authority ? Is this not heresy?
 
The Letter of the Holy Office can be interpreted according to Cushingism (visible exceptions) or Feeneyism ( no visible exceptions). He chooses Cushingism.
 
Fr.Gleize also contradicts the General Chapter Statement of the SSPX (July 19,2013) which affirmed extra ecclesiam nullas salus and which stated that there are no exceptions.
 
For this reason it seems opportune that we reaffirm our faith in the Roman Catholic Church, the unique Church founded by Our Lord Jesus Christ, outside of which there is no salvation nor possibility to find the means leading to salvation.-SSPX General Chapter Statement.
 
 He mentions the Letter of the Holy Office to Cardinal Cushing of Boston and says  Lumen Gentium 16  on invincible ignorance  is a 'development' -but neither the Letter nor LG 16 claim that these cases- saved are visible to us on earth, for them to be exceptions to  extra ecclesiam nulla salus, the infallible teaching.
 
To claim that these  cases are visible and that the dogma has exceptions is heresy.He is changing the meaning of the infallible teaching, as the Church taught and knew it for centuries.-Lionel Andrades

Fr.Jean Marie Gleize and heresy

 
Fr.J.M Gleize quotes St.Thomas Aquinas saying he who does not speak with precision falls into heresy.(1)
 VaticanoII un dibattito aperto
When Fr.Gleize refers to the extraordinary means of salvation he is not precise.He is suggesting that there are defacto, known exceptions to Tradition; the dogma on exclusive salvation, the Syllabus of Errors (other religions, and Christian communities) and other magisterial documents,including Vatican Council II (AG 7).
 
He could be precise and state that there could be persons saved in invincible ignorance or the baptism of desire, this is a possibility. It is accepted in theory, hypothetically only. In fact, in reality there is no such known case. So these cases, known only to God, are not exceptions or even relevant to the dogma extra ecclesiam nulla salus. If they were known, then they would be exceptions to the Catholic teaching on the need for all to convert into the Catholic Church for salvation.
 
Those who are in Heaven are visible only to God.So we cannot see or meet anyone saved with 'elements of sanctification and grace'(LG 8). A possibility is not a known reality.
 
Fr.Gleize cannot name anyone saved with 'elements of sanctification and grace'(LG 8), or invincible ignorance(LG 16) etc. There is no exceptional way outside the visible limits of the Church, mentioned in Vatican Council II.
 
 There are no exceptions to the dogma on salvation. While Ad Gentes 7 supports the traditional teaching on other religions and Christian communities, when it states all need 'faith and baptism' for salvation. Non Catholics do not have Catholic faith which includes the faith and moral teachings , the Sacraments , communion with the Pope , and the popes of the past.
 
They are not aware that one mortal sin can take them to Hell, even if they believe in Jesus. The normal, ordinary means to remove mortal sin from the soul are the Sacraments of the Catholic Church.
 
So it could be heresy when Fr.Gleize , like numerous Catholics,suggest  that the baptism of desire and invincible ignorance , mentioned by Pope Pius X II (Mystici Corporis , Letter of the Holy Office 1949) are exceptions to the dogma on exclusive salvation. It would be heresy to suggest that there is an 'extraordinary way' of salvation, when this 'way' is not available as a choice , as is the baptism of water.We can only choose to be baptized with water , which is visible and repeatable.The baptism of desire etc is not visible or repeatable.
-Lionel Andrades
 
1.
p.136, Vaticano II Un Dibattito Aperto, Editrice Ichthys,2013
ST,3a questione 16,art 8,
ST,1a,questione 13,art 1.
 
Photo of the SSPX theologians who participated in the doctrrinal talks with the Vatican. Was their doctrinal position heretical like that of the Vatican side?

Is it sound teaching to assume that Vatican Council II and the Catechism of the Catholic Church contradict Fr.Leonard Feeney on the traditional interpretation of the dogma on salvation?

The problem is not in knowing the stance of someone at SSPX, the slaves of the Immaculate Heart of Mary, St. Benedict's, FSSP and so on and so on.

Lionel:

Is it 'sound Catholic teaching' when the Slaves of the Immaculate Heart of Mary and the SSPX assume that the baptism of desire per se is explicit and known to us in the present times and so is an exception(potential or active) to the literal interpretation of the dogma extra ecclesiam nulla salus?

Is it sound teaching to assume that Vatican Council II and the Catechism of the Catholic Church contradict Fr.Leonard Feeney on the traditional interpretation of the dogma on salvation?