Cardinal Kaspar changed ecclesiology assuming B is an exception to A : he used an irrational model to interpret Vatican Council II

Cardinal Walter Kasper said in an interview that if ecclesiology could be changed then why could not the divorced and remarried be given the Eucharist.In principle the Synod has decided to give them the Eucharist and it will be decided by numerous priests on an individual basis.

When Cardinal Kasper said ecclesiology had been changed he meant that the red passages here (B) contradict the blue passages (A).

ERROR N.1

BALTIMORE CATECHISM

 B.

321. How can those be saved who through no fault of their own have not received the sacrament of Baptism?

Those who through no fault of their own have not received the sacrament of Baptism can be saved through what is called baptism of blood or baptism of desire.
322. How does an unbaptized person receive the baptism of blood?

An unbaptized person receives the baptism of blood when he suffers martyrdom for the faith of Christ.
Greater love than this no one has, that one lay down his life for his friends. (John 15:13)

323. How does an unbaptized person receive the baptism of desire?An unbaptized person receives the baptism of desire when he loves God above all things and desires to do all that is necessary for his salvation. - Baptism. Lesson 24 from the Baltimore Cathechism

  

A.

315. What is Baptism?

Baptism is the sacrament that gives our souls the new life of sanctifying grace by which we become children of God and heirs of heaven.

Amen, amen, I say to thee, unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God. (John 3:5)

316. What sins does Baptism take away?

Baptism takes away original sin; and also actual sin and all the punishment due to them, if the person baptized be guilty of any actual sins and truly sorry for them.
Get up and be baptized and wash away thy sins, calling on his name. (Acts 22:16)

317. What are the effects of the character imprinted on the soul by Baptism?

The effects of the character imprinted on the soul by Baptism are that we become members of the Church, subject to its laws, and capable of receiving other sacraments. 

320. Why is Baptism necessary for the salvation of all men?

Baptism is necessary for the salvation of all men because Christ has said: "Unless a man be born again of water and the spirit, he cannot enter into the kingdom of God."

Now they who received his word were baptized, and there were added that day about three thousand souls. (Acts 2:41) - Baptism. Lesson 24 from the Baltimore Cathechism

ERROR N.2

CATECHISM OF POPE PIUS X

A.

27 Q. Can one be saved outside the Catholic, Apostolic and Roman Church?

A. No, no one can be saved outside the Catholic, Apostolic Roman Church, just as no one could be saved from the flood outside the Ark of Noah, which was a figure of the Church.

B

29 Q. But if a man through no fault of his own is outside the Church, can he be saved?

A. If he is outside the Church through no fault of his, that is, if he is in good faith, and if he has received Baptism, or at least has the implicit desire of Baptism; and if, moreover, he sincerely seeks the truth and does God’s will as best he can such a man is indeed separated from the body of the Church, but is united to the soul of the Church and consequently is on the way of salvation. -Catechism of Pope Pius X, Rome 1905

ERROR N.3

LETTER OF THE HOLY OFFICE 1949

A

Now, among those things which the Church has always preached and will never cease to preach is contained also that infallible statement by which we are taught that there is no salvation outside the Church.

Now, in the first place, the Church teaches that in this matter there is question of a most strict command of Jesus Christ. For He explicitly enjoined on His apostles to teach all nations to observe all things whatsoever He Himself had commanded (Matt. 28: 19-20).

Now, among the commandments of Christ, that one holds not the least place by which we are commanded to be incorporated by baptism into the Mystical Body of Christ, which is the Church, and to remain united to Christ and to His Vicar, through whom He Himself in a visible manner governs the Church on earth.

B

Therefore, no one will be saved who, knowing the Church to have been divinely established by Christ, nevertheless refuses to submit to the Church or withholds obedience from the Roman Pontiff, the Vicar of Christ on earth.

In His infinite mercy God has willed that the effects, necessary for one to be saved, of those helps to salvation which are directed toward man's final end, not by intrinsic necessity, but only by divine institution, can also be obtained in certain circumstances when those helps are used only in desire and longing.

Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member, but it is necessary that at least he be united to her by desire and longing.

but when a person is involved in invincible ignorance God accepts also an implicit desire, so called because it is included in that good disposition of soul whereby a person wishes his will to be conformed to the will of God.

With these wise words he reproves both those who exclude from eternal salvation all united to the Church only by implicit desire...

From these declarations which pertain to doctrine, certain conclusions follow which regard discipline and conduct...

ERROR N.4

VATICAN COUNCIL II

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. -Ad Gentes 7, Vatican Council II

A

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.- Ad Gentes 7, Vatican Council II

B

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.- Ad Gentes 7, Vatican Council II  

Here is Cardinal Kaspar and the Pontifical Council for Christian Unity saying B is an exception to A . It's irrational.

PONTIFICAL COUNCIL FOR CHRISTIAN UNITY

(Lines emphasised in red. Comments by Lionel)

by Cardinal Walter Kasper, from the website of the Pontifical Council for Christian Unity, Vatican

In the course of the Council the “subsistit in” took the place of the previous “est”.[7] It contains in nuce the whole ecumenical problem.[8] The “est” claimed that the church of Christ Jesus “is” the Catholic Church. This strict identification of the church of Christ Jesus with the Catholic Church had been represented most recently in the encyclicals Mystici corporis (1943) and Humani generis (1950).[9] But even according to Mystici corporis there are people who, although they have not yet been baptised, are subsumed under the Catholic Church because that is their express desire (DS 3921). Therefore Pius XII had condemned an exclusive interpretation of the axiom “Extra ecclesiam nulla salus” already in 1949.( Lionel: He means Fr. Leonard Feeney was wrong since B is an exception to A. The baptism of desire is an exception to all needing to convert into Church with no exceptions)

The Council went a decisive step further with the aid of the “subsistit in”. It wished to do justice to the fact that there are found outside of the Catholic Church not only individual Christians but also “elements of the church”, (Lionel: These 'elements' are known and so are exceptions to the traditional teaching on all needing to be formal members of the Church.He infers they are known and are found outside the Church. So B ( saved-elements) is an exception to A) indeed churches and ecclesial communities which, although not in full communion, rightly belong to the one church and possess salvatory significance for their members (LG, 8, 15; UR, 3; UUS, 10-14). (Lionel : And they are known to us in the present times.They are relevant exceptions to the dogma.So B is an exception to A) Thus the Council is aware that there are outside of the Catholic Church forms of sanctification which even extend as far as martyrdom (LG, 15; UR, 4; UUS, 12, 83). (Lionel: So outside the Church there are known cases of persons saved who are not members of the Church, with 'faith and baptism', and these persons being known makes B is an exception to A) .The question of the salvation of non-Catholics is now no longer answered personally as in Mystici corporis on the basis of the subjective desire of single individuals, but institutionally on the basis of objective ecclesiology.(Lionel: He means ecclesiology has changed since B is an exception to traditional A .There is no more exclusive salvation in the Catholic Church for him) 

http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/card-kasper-docs/rc_pc_chrstuni_doc_20041111_kasper-ecumenism_en.html

It is with using an irrational interpretation, B is an exception to A, that Cardinal Kaspar, Cardinal Joseph Ratzinger,the International Theological Commission, Council for Christian Unity and the present Magisterium  have changed Church ecclesiology.

When A does not contradict B, as it is for me, then there is no change in the traditional eccclesiocentric ecclesiology, of the Catholic Church.

  -Lionel Andrades

Script for video The Magisterial Heresy - 3

http://eucharistandmission.blogspot.it/2015/09/script-for-video-magisterial-heresy-3.html

Questions and Answers : Vatican Council II is Feeneyite. It has an exclusivist ecclesiology http://eucharistandmission.blogspot.it/2015/05/questions-and-answers-vatican-council.html

Questions and Answers : Did the Letter of the Holy Office 1949 make a factual mistake ? http://eucharistandmission.blogspot.it/2015/05/questions-and-answers-did-letter-of.html

Questions and Answers : Evangelizing with Vatican Council II

http://eucharistandmission.blogspot.it/2015/05/questions-and-answers-evangelising-with.html

Fr.Leonard Feeney was excommunicated for not accepting the error which emerged from the Baltimore Catechism

http://eucharistandmission.blogspot.it/2015/10/frleonard-feeney-was-excommunicated-for.html

Vatican Council II has an error : secular journalists, cardinals and bishops don't know what to do  http://eucharistandmission.blogspot.it/2015/10/vatican-council-ii-has-error-secular.html