Vatican Council II says Jews need to formally convert into the Catholic Church with 'faith and baptism' (AG 7,LG 14).This was the missing message at the Vatican's political meeting commemorating Nostra Aetate.
One of the fundamental achievements of “Nostra Aetate,” (“In Our Time”), was the church’s recognition of what is true and holy in other religions, said Cardinal Jean-Louis Tauran, president of the pontifical council. In the document, “for the first time, the magisterium recognized that holiness can be found also in other religions and that this can lead to a ‘ray of that truth that illuminates all mankind.'”
It is unfortunate, that the Cardinal Tauran does not have permission to say that we do not know and cannot know any one saved, without faith and baptism.So there is nothing in Nostra Aetate or any other document of Vatican Council II, to contradict the strict interpretation of the Catholic dogma extra ecclesiam nulla salus.So ecclesiology has not changed.
According to Nostra Aetate 4, 'the Church is the new people of God', the Jews are the old people of God.They are no more the Chosen People. They have rejected the Messiah.Catholics are the Elect according to Nostra Aetate 4. In Heaven there are only Catholics. They are there with 'faith and baptism'. Outside the Catholic Church there is no salvation is the message of Vatican Council II. Jews do not have faith and baptism and so are oriented to Hell unless they formally convert into the Catholic Church. This is the teaching of Vatican Council II which was not mentioned at the inter faith gathering commemorating Nostra Aetate and ignoring Ad Gentes.
Cardinal Kurt Koch noted that “Nostra Aetate” not only mentioned “practical and pragmatic prospects,” but placed the relationship between Catholicism and Judaism inside a “theological context” based on “solid biblical foundations.” He means Vatican Council II is to be interpreted with the error from the Baltimore Catechism and so there is a new theology which for him is biblical.
In the Baltimore Catechism being saved with the baptism of desire and baptism of blood were considered explicit, seen in the flesh cases. So in the Baltimore Catechism (1808) they were placed in the section on the Baptism of water and its necessity.Since they were considered exceptions to all needing the baptism of water for salvation. They were considered exceptions to the dogma extra ecclesiam nulla salus. So in Vatican Council II LG 16 etc are seen as being explicit exceptions to the old theology , on exclusive salvation in the Catholic Church.With LG 16 explicit( like the baptism of desire and blood were seen as being explicit in the Baltimore Catechism) the dogma extra ecclesiam nulla salus is contradicted and so Jews no more have to convert into the Church for salvation.This contradicts the Biblical teaching on the need for Jews to convert but this is not important for Cardinal Koch who interprets Vatican Council II with the Baltimore irrationality.
On the other hand if it is said that LG 16 etc is accepted as being implicit, invisible for us and visible only for God, so LG 16 does not contradict the dogma,there will be a sense of panic at the Vatican.The smiles will fade from their face.
According to Vatican Council II most people are on the way to Hell since they die without faith and baptism.All Jews with no known exception are also oriented to Hell since they die without being formal members of the Church, i.e without faith and baptism.
Vatican Council II is in agreement with Cantate Domino, Council of Florence 1441 ( extra ecclesiam nulla salus) which says ex cathedra, in a defined statement, that there is fire in Hell and Jews , Protestants and Orthodox Christians need Catholic Faith for salvation.
The inter faith meeting at the Vatican was a leftist gathering in which the Catholic Faith was not proclaimed.
-Lionel Andrades
‘Nostra Aetate’ at 50: The ‘Magna Carta’ of interreligious dialogue
In a historic interreligious meeting, Pope Francis is embraced by Argentine Rabbi Abraham Skorka as he leaves after praying at the Western Wall in Jerusalem last year. On the right is Omar Abboud, Muslim leader from Argentina. (CNS/Paul Haring)
By Junno Arocho Esteves Catholic News Service
ROME (CNS) — Representatives of the world’s religions gathered in Rome to commemorate and reflect on the 50th anniversary of “Nostra Aetate,” the Second Vatican Council’s declaration on relations with other religions.
Although it is the shortest of the Second Vatican Council’s documents, its influence continues to be felt in the life of the church today, said speakers at an anniversary conference Oct. 26-28 sponsored by the Pontifical Council for Interreligious Dialogue and the Pontifical Commission for Religious Relations With the Jews.
Comboni Father Miguel Angel Ayuso Guixot, secretary of the interreligious dialogue office, said that while much has been done since the document’s publication, there is still much more to do in advancing relations between the Catholic Church and non-Christian religions.
“So many words have been said but there has also been much silence,” Father Ayuso said. “The path indicated by ‘Nostra Aetate’ is still of great relevance and, as it says in the declaration, still today we are exhorted to recognize, preserve and advance all the spiritual, moral and socio-cultural values found in religions.”
One of the fundamental achievements of “Nostra Aetate,” (“In Our Time”), was the church’s recognition of what is true and holy in other religions, said Cardinal Jean-Louis Tauran, president of the pontifical council. In the document, “for the first time, the magisterium recognized that holiness can be found also in other religions and that this can lead to a ‘ray of that truth that illuminates all mankind.'”
“It is interesting, 50 years later, to read this document and find that it has lost none of its relevance,” he said. “It has certainly inspired the members of the Catholic Church at different levels to promote relationships of respect and of dialogue with people of other religions, and continues to be a fixed point of reference for these relationships.”
Although promulgated by Blessed Paul VI on Oct. 28, 1965, the first draft of “Nostra Aetate” was commissioned by St. John XXIII under the direction of Cardinal Augustin Bea. The draft, originally entitled “Decretum de Iudaeis” (“Decree on the Jews”), “only addressed the issue of the responsibility of Christians” during the Holocaust, Cardinal Tauran said.
In the end, the final two articles of the document addressed the Catholic Church’s relationship with the Jewish people while the initial articles of the declaration highlight the church’s relations with other world religions.
Cardinal Kurt Koch, president of the Pontifical Commission for Religious Relations With the Jews, said the document’s discussion of Christianity’s relationship with Judaism was not only a starting point “but the hinge of the whole council declaration.”
“The fourth article of ‘Nostra Aetate’ should be considered the ‘Magna Carta’ of Judeo-Catholic dialogue,” he said. “For the first time in history, the ecumenical council expressed itself so explicitly and positively with regard to the relationship between the Catholic Church and Judaism.”
The Swiss cardinal also noted that “Nostra Aetate” not only mentioned “practical and pragmatic prospects,” but placed the relationship between Catholicism and Judaism inside a “theological context” based on “solid biblical foundations.”
“Nostra Aetate” marked a decisive change in direction in relations between the Catholic Church and Judaism, Cardinal Koch said, and it “shows itself as a useful compass toward reconciliation between Christians and Jews, valid both for the present and for the future.”
“The celebration of an important anniversary, therefore should not be a reason to look to the past, it should rather be a welcome opportunity to look to the future,” he said.
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