Wednesday, September 24, 2014

Salvation is Only in the Catholic Church - Fr. Isaac Mary Relyea

Fr. Isaac Mary Relyea on the infallible teaching that salvation is there in only in the Catholic Church.

Fr Relyea 1

http://www.faithfulanswers.com/

Pope John Paul II also fell before the objective error in the Letter of the Holy Office 1949?

  1. All Salvation Comes through Christ -Pope John Paul II

General Audience  May 31, 1995

The difficulties that sometimes accompany the development of evangelization highlight a delicate problem, whose solution is not to be sought in purely historical or sociological terms. It is the problem of the salvation of those who do not visibly belong to the Church.
Lionel:
They are on the way to Hell according to the dogma defined three times and according to Vatican Council II (Ad Gentes 7).

 We have not been given the possibility to discern the mystery of God's action in minds and hearts, in order to assess the power of Christ's grace as he takes possession, in life and in death, of all that "the Father gives him," and which he himself proclaims he does not want to "lose." We hear him repeat this in one of the suggested Gospel readings in the Mass for the dead (cf. Jn 6:39-40).
However, as I wrote in the Encyclical Redemptoris Missio, the gift of salvation cannot be limited "to those who explicitly believe in Christ and have entered the Church. Since salvation is offered to all, it must be made concretely available to all." 
Lionel:
If there are any exceptions it would be known only to God. We cannot defacto know any of these cases. So they are not exceptions to all needing the baptism of water for salvation in the present times.There are no visble exceptions known to us and neither does Vatican Council II claim that there are exceptions to the dogma defined thrice.
We do not know for instance in 2014 the case of any one who is not explicitly a member of the Catholic Church and who is saved. Did Pope John Paul II assume there were known cases of someone saved outside the Church ?
 
And, in admitting that it is concretely impossible for many people to have access to the Gospel message, I added: "Many people do not have the opportunity to come to know or accept the Gospel revelation or to enter the Church. The social and cultural conditions in which they live do not permit this, and frequently they have been brought up in other religious traditions" (RM 10).
Lionel:
If any of them are saved they are not known for example, in the 2014, to be an exception to all needing faith and baptism for salvation.
We must acknowledge that, as far as human beings can know and foresee, this practical impossibility would seem destined to last a long time, perhaps until the work of evangelization is finally completed. Jesus himself warned that only the Father knows "the exact time" set by him for the establishment of his kingdom in the world (cf. Acts 1:7).
What I have said above, however, does not justify the relativistic position of those who maintain that a way of salvation can be found in any religion, even independently of faith in Christ the Redeemer, and that interreligious dialogue must be based on this ambiguous idea. That solution to the problem of the salvation of those who do not profess the Christian creed is not in conformity with the Gospel. Rather, we must maintain that the way of salvation always passes through Christ, and therefore the Church and her missionaries have the task of making him known and loved in every time, place and culture. Apart from Christ "there is no salvation." 
Lionel:
Apart from the Church there is no salvation. There are no known exceptions.
As Peter proclaimed before the Sanhedrin at the very start of the apostolic preaching: "There is no other name in the whole world given to men by which we are to be saved" (Acts 4:12).
Lionel: 
Formal entry in to the Church is necessary for salvation for all according to Vatican Council II (AG 7).
For those too who through no fault of their own do not know Christ and are not recognized as Christians, the divine plan has provided a way of salvation.
Lionel:
They are irrelevant to the dogma extra ecclesiam nulla salus. This was the error of the Letter of the Holy Office 1949 which inferred that the baptism of desire and being saved in invincible ignorance, were visible to us in real life and so were explicit exceptions to all needing to formally enter the Church for salvation.
 As we read in the Council's Decree Ad Gentes, we believe that "God in ways known to himself can lead those inculpably ignorant of the Gospel" to the faith necessary for salvation (AG 7). Certainly, the condition "inculpably ignorant" cannot be verified nor weighed by human evaluation, but must be left to the divine judgment alone. 
Lionel:
We do not know of any such case in real life. There is no defacto, objective case. So we cannot infer that these cases are exceptions to the literal interpretation of the dogma extra ecclesiam nulla salus according to the Church Councils, Popes, saints and Fr.Leonard Feeney.
    For this reason, the Council states in the Constitution Gaudium et Spes that in the heart of every man of good will, "Grace works in an unseen way.... The Holy Spirit in a manner known only to God offers to every man the possibility of being associated with this paschal mystery" (GS 22).

Lionel:
This is a hypothethical case once again.It is not an exception to the dogma.We do not know any one saved with the grace of the Holy Spirit who did not need the baptism of water for salvation.
The dogmatic teachings are de fide teachings inspired by the Holy Spirit.
It is important to stress that the way of salvation taken by those who do not know the Gospel is not a way apart from Christ and the Church.
Lionel:
However this is an hypothetical case. A theoretical case cannot be an explicit exception to all needing 'faith and baptism' for salvation.(AG 7)
 The universal salvific will is linked to the one mediation of Christ. "God our Savior...wants all men to be saved and come to know the truth. And the truth is this: God is one. One also is the mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all" (1 Tim 2:3-6). Peter proclaimed this when he said: "There is no salvation in anyone else" and called Jesus the "cornerstone" (Acts 4:11-12), emphasizing Christ's necessary role at the basis of the Church.
This affirmation of the Savior's "uniqueness" derives from the Lord's own words. He stated that he came "to give his own life in ransom for the many" (Mk 10:45), that is, for humanity, as St. Paul explains when he writes: "One died for all" (2 Cor 5:14; cf. Rom 5:18). Christ won universal salvation with the gift of his own life. No other mediator has been established by God as Savior. The unique value of the sacrifice of the cross must always be acknowledged in the destiny of every man.
Since Christ brings about salvation through his Mystical Body, which is the Church, the way of salvation is connected essentially with the Church. The axiom extra ecclesiam nulla salus"--"outside the Church there is no salvation"--stated by St. Cyprian (Epist. 73, 21; PL 1123 AB), belongs to the Christian tradition. It was included in the Fourth Lateran Council (DS 802), in the Bull Unam Sanctam of Boniface VIII (DS 870) and the Council of Florence (Decretum pro Jacobitis, DS 1351). 
Lionel: 
So far so good ! He affirms the dogma extra ecclesiam nulla salus. The dogma does not mention any exceptions.
The axiom means that for those who are not ignorant of the fact that the Church has been established as necessary by God through Jesus Christ, there is an obligation to enter the Church and remain in her in order to attain salvation (cf. LG 14).
Lionel: 
Upper Level Menu
There is an obligation for all to enter the Church according to the dogma cited above (Council of Florence etc).If any one who knows and does not enter and is damned  or does not know and is saved  it would be known only to God. De facto, in real life we cannot judge either way. So all need to enter the Church in 2014 for salvation and there are no exceptions.
 For those, however, who have not received the Gospel proclamation, as I wrote in the Encyclical Redemptoris Missio, salvation is accessible in mysterious ways, inasmuch as divine grace is granted to them by virtue of Christ's redeeming sacrifice, without external membership in the Church, but nonetheless always in relation to her (cf. RM 10). 
Lionel: A hypothetical case. We personally do not know any such person.So this hypothetical case is not an exception to the teaching in Cantate Dominio, Council of Florence 1441 on extra ecclesiam nulla salus.It has nothing to do with the dogma unless the pope assumed that these were real objective cases,personally  known to us.
It is a mysterious relationship. It is mysterious for those who receive the grace, because they do not know the Church and sometimes even outwardly reject her. It is also mysterious in itself, because it is linked to the saving mystery of grace, which includes an essential reference to the Church the Savior founded.
Lionel:Those who receive the grace and are saved are not personally known to us and so are not exceptions to the dogma which says all need to formally enter the Church to avoid Hell.
In order to take effect, saving grace requires acceptance, cooperation, a yes to the divine gift. This acceptance is, at least implicitly, oriented to Christ and the Church. Thus it can also be said that sine ecclesia nulla salus--"without the Church there is no salvation." Belonging to the Church, the Mystical Body of Christ, however implicitly and indeed mysteriously, is an essential condition for salvation.
Lionel:
There is no mystery to it. Every one needs to be a formal member of the Catholic Church for salvation i.e every one needs Catholic Faith and the baptism of water to go to Heaven(AG 7)
Religions can exercise a positive influence on the destiny of those who belong to them and follow their guidance in a sincere spirit. However, if decisive action for salvation is the work of the Holy Spirit, we must keep in mind that man receives his salvation only from Christ through the Holy Spirit. Salvation already begins during earthly life. This grace, when accepted and responded to, brings forth fruit in the gospel sense for earth and for heaven.
Hence the importance of the Church's indispensable role. 
Lionel: Yes and all need to formally enter the Church to avoid Hell.
She "is not an end unto herself, but rather is fervently concerned to be completely of Christ, in Christ and for Christ, as well as completely of men, among men and for men." This role then is not "ecclesiocentric," as is sometimes said. 
Lionel:Yes it is ecclesiocentric.Since there are no known exceptions to all needing to enter the Church with 'faith and baptism'.There is no known salvation outside the Church. The Letter of the Holy Office 1949 made an objective mistake.
The same mistake was carried over by Cardinal Joseph Ratzinger, Prefect of the Congregation for the Doctrine of the Faith in the theological papers of the International Theological Commission and the Catechism of the Catholic Church 1257 etc.
It is a fact of life that we cannot see the dead who are now in Heaven. So these persons in Heaven cannot be exceptions on earth to all needing the baptism of water for salvation.
The Church does not exist nor does she work for herself, but is at the service of a humanity called to divine sonship in Christ (cf. RM 19). She thus exercises an implicit mediation also with regard to those who do not know the Gospel.
Lionel: However all still need to be formal members of the Catholic Church for salvation.This is the dogmatic teaching confirmed in Vatican Council Ii (AG 7).
What has been said, however, should not lead to the conclusion that her missionary activity is less needed in these situations--quite the contrary. In fact, whoever does not know Christ, even through no fault of his own, is in a state of darkness and spiritual hunger, often with negative repercussions at the cultural and moral level. The Church's missionary work can provide him with the resources for the full development of Christ's saving grace, by offering full and conscious adherence to the message of faith and active participation in Church life through the sacraments.
This is the theological approach drawn from Christian tradition. The Church's Magisterium has followed it in her doctrine and practice as the way indicated by Christ himself for the apostles and for missionaries in every age.-Pope John Paul II
Lionel:This is not  the theological approach drawn from Christian tradition before 1949. Before 1949 the baptism of desire and being saved in invincible ignorance were not considered explicit for us. They were not considered exceptions to the dogma. This theological approach, of their being exceptions, even when we do not know of a single exception in real life, is Cushingism. It  emerged in the 1940's in Boston. 
There are no objective exceptions. We cannot see  the dead for them to be objective exceptions  to all needing to enter the Church formally with the baptism of water for salvation in 2014 . So if anyone, a cardinal or a pope, infers that we can see the dead it is an objecive mistake.
-Lionel Andrades
http://www.vatican.va/holy_father/john_paul_ii/audiences/alpha/data/aud19950531en.html

Profound

Fr.Serafino Lanzetta FFI presents book on Vatican Council II in Florence

Fr.Serafino Lanzetta FFI, former Prior of the Franciscans of the Immaculate in Florence, Italy, is to present his book on Vatican Council II (Sept.25) in Florence and he will probably not be aware of the Council being interpreted with an irrational premise, this being the cause of its break with Tradition.
It is because of the premise of the dead man being visible and being exceptions to extra ecclesiam nulla salus that a pastoral Vatican Council II  contradicts dogmatic teachings on salvation and other religions.
The title of his book is "The Second Vatican Council: a Pastoral Council" .He is expected to show Vatican Council II ( with the premise) as being a break with Tradition. and this will be  true but he will not mention that it is a break with Tradition because of the false premise which has come into the Church from the Letter of the Holy Office 1949 to the Archbishop of Boston.The irrational inference was approved by the Holy Office and is there in two theological papers of the Vatican's International Theological Commission.
-Lionel Andrades

Cardinal Betori Forbids Immemorial Mass -- The Dilemma of the "Conservatives" Under Pope Francis

http://eucharistandmission.blogspot.it/2014/09/cardinal-betori-forbids-immemorial-mass.html

IHM School, Slaves of the Immaculate Heart of Mary Richmond,New Hampshire : where they learn there is no salvation outside the Church

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The Teacher as Caregiver, Model, and Mentor.
The relationship between the teacher and the student is the foundation of everything else in character education. In their relationships with their students, teachers can exert positive influence on character development in three ways: respecting and loving their students, setting a good example, and serving as moral and spiritual mentors.Teachers can love their students dsc_1115.jpg
even before they come into their presence. One third-grade teacher says she tries to find a quiet moment before the teaching day begins to sit with a list of her students and say a brief prayer for each one, such as: "Lord, give me patience with Brian. Help me to see his strengths." On days when she does this, she finds she sees her students in a more positive light and has more grace to deal with the inevitable difficulties.Similarly, there are countless opportunities for a teacher to foster good character through personal example. One middle school teacher models his faith by leading his students in the following prayer at the start of each class:
O Lord, open my eyes to see what is beautifulMy mind to know what is true
And my heart to love what is good,
For Jesus's sake, amen.
Some teachers teach the importance of prayer by providing silent time in class for personal prayer. Says one teacher, "For many of my students, this may be the only time they pray in this way."Serving as a moral and spiritual mentor includes love and good example but adds explicit guidance -- a kind of moral or spiritual coaching. For example, one sixth-grade teacher challenges her students to "make a difference for good." She shares a personal story about how she and other adults in the parish tried to make this kind of a difference:
Our nearest gas station sold pornography. It wasn't convenient to drive to another, but we got 30 people in the parish to boycott that station. The owner decided it wasn't worth the loss of business and pulled the pornography. I explain to my students that if you're silent and do nothing, you're part of the problem.
"Students are seldom challenged to stand up for what's right," says this teacher, "so I challenge them to take a stand as a class. This particular class decided to write to Doritos, which at the time was running a commercial they felt was very disrespectful toward old people. Doritos wrote back and said they had received a number of critical letters and were going to change the commercial. You have to give kids the experience that they can make a difference."

Source:
A comprehensive approach to character building in Catholic schools
Patron of the Month: Mrs. Joan Wolfe

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Where did you go to school?


"I went to public school in Keene, NH from grades K-12. Then I went to Keene State College as well."


What is your fondest memory of school?


"Probably recess! I wo
uld say, even then I was a people person. I enjoyed interaction with other children! I wasn't very studious then."


Why are you a patron of IHM School?


"Our support of the school is directly related to our support of the Crusade of SBC. We support the school because it is a truly Catholic institution overseen by a truly Catholic congregation of consecrated religious who place God first in their lives. My husband and I do not have school age children, so we can not speak as parents of IHM students. However, we strongly support the leaders of the Crusade, the brothers and sisters, and the other individuals they have delegated to assist them with this vitally important work of educating and forming the children."
What sets IHM School apart from others?
"I believe the longstanding practice of having students begin each school day assisting at Holy Mass is revolutionary! What other practice has greater potential to radically change our hearts from stone to flesh?"


First Day of School: Ruben (Age:9)
ruben.pngThe first thing I noticed was the writing on the chalkboard that said, "Welcome to fifth grade, the best year of your life." I soon learned that it was true thanks to the wonderful teacher [...] Soon I noticed that the class had a live snake in an aquarium at the top left corner of the classroom. It was interesting, but not [so] interesting as to distract me from my classes. At second break we caught a frog which was eaten by the snake. But we let the snake go at the end of the day.
Strawberries in a Basket: Josh (Age:11)

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A Riddle from the Convent
smj.jpgAll right students, take your seats for the "Spelling Bee." Perhaps I should say "Arranging Bee.". Listed are the names of seven countries of the world. For the test, I have scrambled up the letters that make up each name. It's up to you to rearrange them correctly. Five out of seven will get you a passing grade. Answers next month.

1. NODPAL
2. DSNCAOLT
3. RILBAUGA
4. ELANP
5. GLEDANN
6. UANMARI
7. SATNKPIA

In the Immaculate Heart of Mary,
Sr. Mary Joseph, M.I.C.M.
 
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IHMS_SBC-FB-Daily-Image
Immaculate Heart of Mary School is a traditional Catholic
school run by the Slaves of the Immaculate Heart of
Mary. For students from grades one through twelve, IHM
offers an integrated curriculum, laying a solid foundation
in the liberal arts, Latin, music, history and the highest
scholastic arts.
 

New Member to ITC appointed by Pope Francis

Pope Francis has appointed a Belgium Jesuit  professor  Bernard Pottier, to the liberal International Theological Commission, Vatican which holds :
1.The baptism of desire and being saved in invincible ignorance are visible cases in 2014 and so they are explicit exceptions to the dogma extra ecclesiam nulla salus and so every one does not need to be a formal member of the Catholic Church in 2014. The deceased are exceptions and one could meet them on tne streets!!?
2.There  is a theology of religions since the deceased saved without the baptism of water are visible to us personally in 2014, there is salvation outside the Church.
3.The Catholic Church is no more exclusive in its ecclesiology since it has been discovered that there is known salvation outside the Church in the present times.The deceased are saved in Heaven with the baptism of desire , a ray of the Truth(NA 2) etc and they are visible on earth too.
4.The ITC approved of Pope Francis' understanding of the kergyma in which only Jesus is proclaimed without the necessity of formal membership in the Catholic Church for salvation.
5.Pastorally they approve of the Church being separated from the Kingdom and  Jesus being separated from the Church.
6.They assume that the  deceased are visible on earth.This  is an objective error which can be read in two of the ITC papers, Christianity and the World Religions and The Hope of Salvation for Infants who die without being baptized.
7.The ITC extended this visible -dead theory to Vatican Council II and so Cardinal Luiz Ladaria S.J, former President of the ITC and present Secretary of the CDF, presented this concept of Vatican Council II with the dead are visible interpretation in the Vatican -SSPX doctrinal talks,held during the pontificate of Pope Benedict XVI.
 
This is the irrational thinking and new doctrine which the SSPX has to accept for full reconciliation today.Cardinal Ladaria and Cardinal Muller are aware of the objective error but they have to promote the factual  error with the irrational interpretation of Vatican Council II, since this is politically expected of them by the Chief Rabbi in Rome and the liberal rabbis of the Jewish Left with links to Israel.It is the Vatican Council II approved by the Vatican-Israel Joint Commission.
-Lionel Andrades

http://www.kerknet.be/actua/nieuws_detail.php?nieuwsID=125801


 


The 'magisterium' has not been aware ( or not made it known if aware) that it is the premise which decides if Vatican Council II is traditional or a break with Tradition.

The 'magisterium' has not been aware ( or not made it known if aware) that it is the premise which decides if Vatican Council II is traditional or a break with Tradition.The use of the premise causes a break with the dogma extra ecclesiam nulla salus. The premise was first used in the Letter of the Holy Office during the pontificate of Pope Pius XII.
The magisterium before 1949 has been the interpreter of Tradition however the magisterium of Pope Benedict XVI made an objective mistake, a doctrinal error. It was this doctrinal error, a false premise with which the 'magisterium' interprets the Letter of the Holy Office 1949 and other magisterial documents including Vatican Council.
Vatican Council II can be read without the irrational premise and then it will affirm the dogma extra ecclesiam nulla salus but this version would be rejected by the Jewish Left and so of course the Vatican.
 
 
Readers will recall that on 13 June 2012, the former Prefect of the Holy Office, Cardinal William Levada, had delivered a doctrinal preamble to Fellay to sign. However, four days later, the Lefebvrian superior wrote a letter to Benedict XVI informing him that he could not agree to the terms laid out in the document. Benedict XVI replied on 30 June 2012 communicating his disappointment and repeating his request to the Lefebvrians to recognize that “the magisterium is the authentic interpreter of the Tradition,” that the Second Vatican Council agrees with Tradition and that the Novus Ordo Missae, the post-conciliar liturgical reform promulgated by Paul VI, was not only valid but also legitimate.-Vatican Insider,La Stampa
 
With comments:
 
Vatican Insider:
Readers will recall that on 13 June 2012, the former Prefect of the Holy Office, Cardinal William Levada, had delivered a doctrinal preamble to Fellay to sign. However, four days later, the Lefebvrian superior wrote a letter to Benedict XVI informing him that he could not agree to the terms laid out in the document. Benedict XVI replied on 30 June 2012 communicating his disappointment and repeating his request to the Lefebvrians to recognize that “the magisterium is the authentic interpreter of the Tradition,”
Lionel:
The magisterium before 1949 has been the interpreter of Tradition however  the magisterium of Pope Benedict XVI made an objective mistake, a doctrinal error. It was this doctrinal error, a false premise with which the 'magisterium' interprets the Letter of the Holy Office 1949 and other magisterial documents including Vatican Council. Vatican Council II read with the irrational premise is a break with Tradition and the SSPX has done correct to reject it.
Vatican Council II can be read without the irrational premise and then it will affirm the dogma extra ecclesiam nulla salus but this version would be rejected by the Jewish Left and so of course the Vatican. 
 
that the Second Vatican Council agrees with Tradition
Lionel:
The Second Vatican Council II only agrees with Tradition if the irrational premise is not used in the  interpretation. Unfortunately this  is the only Vatican Council II known to the 'magisterium'. The 'magisterium' has not been aware ( or not made it known if aware) that it is the premise which decides if Vatican Council II is traditional or a break with Tradition.
The use of the premise causes a break with the dogma extra ecclesiam nulla salus. The premise was first used in the Letter of the Holy Office during the pontificate of Pope Pius XII.This is the Missing Link which needs to be identified.It was not made known by the Catholic apologists of the past.Neither is it  known to the apologists today, who simply follow the past apologists without thinking.
Vatican Council II without the premise indicates, in Ad Gentes 7, that all Jews etc need faith and baptism for salvation and there are no exceptions in 2014.This means they all need to convert into the Catholic Church formally, to avoid Hell.This is never said by the 'magisterium'.Instead the premise is used with the interpretation of Nostra Aetate 2, Unitatitis Redintigratio 3 etc as referring to cases alive in the present times who are exceptions to the dogma extra ecclesiam nulla salus. The dead are alive! The dead are visible in the present times is the irrational premise used in the interpretation of LG 16,LG 8,AG 11 etc.
So Vatican Council II contradicts itself (AG 7 contradicts LG 16 etc)  and it contradicts the dogma extra ecclesiam nulla salus,when the premise is used and the 'magisterium' seems ignorant.Vatican Council II would be tripping over itself.
If the SSPX announced that they would accept Vatican Council II without the irrational premise, i.e all Jews and Muslims for example, need to convert into the Church for salvation (AG 7) and that  NA 2 etc would be accepted  only as being hypothetical possibilities but not exceptions to Ad Gentes, this would be rejected by the Vatican Curia, Since it would not be politically correct with the Jewish Left.
Cardinal Muller and Archbisop Di Noia when asked by La Stampa in 2012, about the Vatican-SSPX possible accord, said that in the agreement with the SSPX there would be nothing which would violate 'good relations with the Jews'.The Jewish Left objects to the SSPX claim that Jesus said Jews need to convert for salvation.

and that the Novus Ordo Missae, the post-conciliar liturgical reform promulgated by Paul VI, was not only valid but also legitimate.
Lionel:
However the Novus Ordo Mass ,like the Traditional Latin Mass for many, is based on an ecclesiology which comes from an interpretation of Vatican Council II with an irrational premise.
When traditionalists criticize Vatican Council II they should specify that they are referring to only the one with the premise.-Lionel Andrades