Saturday, December 12, 2015

Irrational Cushingism theology in the Document on the Jews is also there in Redemptorist Missio and Dominus Iesus

The Commission for Religious Relations with Jews, headed by Cardinal Kurt Koch of the Pontifical Council for Promoting Christian Unity, issued today a new document on Christian-Jewish dialogue. (Full text on Vatican Radio: The Gifts and Calling of God are irrevocable.)To our knowledge, this document contains the most explicit rejection so far by the Vatican of any attempt to convert Jews to Catholicism, even as it affirms the "universal and therefore also exclusive mediation of salvation through Jesus Christ"...The document is described early on as "not a magisterial document or doctrinal teaching of the Catholic Church", but we have little doubt that it will be treated in practice as having magisterial authority.-Rorate Caeili
Lionel: This document is based on the theology of Cushingism. 
Cushingism, is the new theology based on an irrational premise and inference.It  is also the theology of magisterial documents.It is there in Pope John Paul II's Redemptoris Missio and Dominus Iesus when Cardinal Joseph Ratzinger was the Prefect of the Congregation for the Doctrine of the Faith.
Redemptoris Missio because of Cushingism is Christocentric and avoids the traditional exclusivist ecclesiology. It has replaced the old ecclesiology with a new theology.
Here is Redemptorist Missio.
Related image
4. In my first encyclical, in which I set forth the program of my Pontificate, I said that "the Church's fundamental function in every age, and particularly in ours, is to direct man's gaze, to point the awareness and experience of the whole of humanity toward the mystery of Christ."4
The Church's universal mission is born of faith in Jesus Christ, as is stated in our Trinitarian profession of faith: "I believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father.... For us men and for our salvation he came down from heaven: by the power of the Holy spirit he became incarnate from the Virgin Mary, and was made man."5 The redemption event brings salvation to all, "for each one is included in the mystery of the redemption and with each one Christ has united himself forever through this mystery."6 It is only in faith that the Church's mission can be understood and only in faith that it finds its basis.
Nevertheless, also as a result of the changes which have taken place in modern times and the spread of new theological ideas, some people wonder: Is missionary work among non-Christians still relevant? Has it not been replaced by inter-religious dialogue? Is not human development an adequate goal of the Church's mission? Does not respect for conscience and for freedom exclude all efforts at conversion? Is it not possible to attain salvation in any religion? Why then should there be missionary activity?
Lionel: Note how Pope John Paul and Cardinal Ratzinger because of the theology of Cushingism, remain Christocentric and avoid the traditional exclusivist ecclesiocentrism.With theology they have got rid of the old ecclesiology now vaguely remembered when the contemporary Traditional Latin Mass is offered.
5. If we go back to the beginnings of the Church, we find a clear affirmation that Christ is the one Savior of all, the only one able to reveal God and lead to God. In reply to the Jewish religious authorities who question the apostles about the healing of the lame man, Peter says: "By the name of Jesus Christ of Nazareth whom you crucified, whom God raised from the dead, by him this man is standing before you well.... And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:10, 12). This statement, which was made to the Sanhedrin, has a universal value, since for all people-Jews and Gentiles alike - salvation can only come from Jesus Christ.
The universality of this salvation in Christ is asserted throughout the New Testament. St. Paul acknowledges the risen Christ as the Lord. He writes: "Although there may be so-called gods in heaven or on earth - as indeed there are many 'gods' and many 'lords' - yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist" (1 Cor 8:5-6). One God and one Lord are asserted by way of contrast to the multitude of "gods" and "lords" commonly accepted. Paul reacts against the polytheism of the religious environment of his time and emphasizes what is characteristic of the Christian faith: belief in one God and in one Lord sent by God.
In the Gospel of St. John, this salvific universality of Christ embraces all the aspects of his mission of grace, truth and revelation: the Word is "the true light that enlightens every man" (Jn 1:9). And again, "no one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known" (Jn 1:18; cf. Mt 11:27). God's revelation becomes definitive and complete through his only-begotten Son: "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom he also created the world" (Heb 1:1-2; cf. Jn 14:6). In this definitive Word of his revelation, God has made himself known in the fullest possible way. He has revealed to mankind who he is. This definitive self-revelation of God is the fundamental reason why the Church is missionary by her very nature. She cannot do other than proclaim the Gospel, that is, the fullness of the truth which God has enabled us to know about himself.
Christ is the one mediator between God and mankind: "For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony to which was borne at the proper time. For this I was appointed a preacher and apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth" (1 Tm 2:5-7; cf. Heb 4:14-16). No one, therefore, can enter into communion with God except through Christ, by the working of the Holy Spirit. Christ's one, universal mediation, far from being an obstacle on the journey toward God, is the way established by God himself, a fact of which Christ is fully aware. Although participated forms of mediation of different kinds and degrees are not excluded, they acquire meaning and value only from Christ's own mediation, and they cannot be understood as parallel or complementary to his.
Lionel: We can see the influence of Cardinal Ratzinger here. Cardinal Ratzinger rejected Feeneyism as a theology and accepted Cushingism.With the rejection of the dogma extra ecclesiam nulla salus and the old ecclesiology he is preparing the ground for the new ecumenism.It is based on their being known salvation outside the Church and so all not needing to be formal members of the Catholic Church to avoid Hell.
Who are these exceptions? Where do they live? What are there names? Who has seen them in Heaven without the baptism of water?
There are no such cases. Yet this premise (visible cases of persons in Heaven without the baptism of water) and inference ( they are explicit exceptions to the old ecclesiology) is at the centre of the new theology of Cushingism.

6. To introduce any sort of separation between the Word and Jesus Christ is contrary to the Christian faith. St. John clearly states that the Word, who "was in the beginning with God," is the very one who "became flesh" (Jn 1:2, 14). Jesus is the Incarnate Word-a single and indivisible person. One cannot separate Jesus from the Christ or speak of a "Jesus of history" who would differ from the "Christ of faith." The Church acknowledges and confesses Jesus as "the Christ, the Son of the living God" (Mt 16:16): Christ is none other than Jesus of Nazareth: he is the Word of God made man for the salvation of all. In Christ "the whole fullness of deity dwells bodily" (Col 2:9) and "from his fullness have we all received" (Jn 1:16). The "only Son, who is the bosom of the Father" (Jn 1:18) is "the beloved Son, in whom we have redemption.... For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his Cross" (Col 1:13-14, 19-20). It is precisely this uniqueness of Christ which gives him an absolute and universal significance, whereby, while belonging to history, he remains history's center and goal:7 "I am the Alpha and the Omega, the first and the last, the beginning and the end" (Rv 22:13).
Thus, although it is legitimate and helpful to consider the various aspects of the mystery of Christ, we must never lose sight of its unity. In the process of discovering and appreciating the manifold gifts-especially the spiritual treasures-that God has bestowed on every people, we cannot separate those gifts from Jesus Christ, who is at the center of God's plan of salvation. Just as "by his incarnation the Son of God united himself in some sense with every human being," so too "we are obliged to hold that the Holy Spirit offers everyone the possibility of sharing in the Paschal Mystery in a manner known to God."8 God's plan is "to unite all things in Christ, things in heaven and things on earth" (Eph 1:10).
Lionel: He continues the Christocentric approach so important for the new false ecumenism, by still doing away with the dogma extra ecclesiam nulla salus.He interprets the dogma with Cushingism. So the traditional exclusivist interpretation has become obsolete for him.We have the hermeneutic of rupture and it is done with a new theology.

Moreover, the Second Vatican Council replies to those concerned with safeguarding freedom of conscience: "The human person has a right to religious freedom.... All should have such immunity from coercion by individuals, or by groups, or by any human power, that no one should be forced to act against his conscience in religious matters, nor prevented from acting according to his conscience, whether in private or in public, whether alone or in association with others, within due limits."12
Proclaiming Christ and bearing witness to him, when done in a way that respects consciences, does not violate freedom. Faith demands a free adherence on the part of man, but at the same time faith must also be offered to him, because the "multitudes have the right to know the riches of the mystery of Christ-riches in which we believe that the whole of humanity can find, in unsuspected fullness, everything that it is gropingly searching for concerning God, man and his destiny, life and death, and truth.... This is why the Church keeps her missionary spirit alive, and even wishes to intensify it in the moment of history in which we are living."
Lionel: He is still proclaiming Christ without proclaiming the necessity of membership in the Church for salvation.He has created a separation with the new theology.
There now follows  a vague reference to the Church.

The Church As Sign and Instrument of Salvation
9. The first beneficiary of salvation is the Church. Christ won the Church for himself at the price of his own blood and made the Church his co-worker in the salvation of the world. Indeed, Christ dwells within the Church. She is his Bride. It is he who causes her to grow. He carries out his mission through her.
The Council makes frequent reference to the Church's role in the salvation of mankind. While acknowledging that God loves all people and grants them the possibility of being saved (cf. l Tm 2:4), the Church believes that God has established Christ as the one mediator and that she herself has been established as the universal sacrament of salvation. 
Lionel: 'Universal salvation'. Cardinal Ratzinger is still vague .He is respecting the error in the Letter of the Holy Office 1949 to the Archbishop of Boston. For him too the baptism of desire etc refer to explicit cases. So they become exceptions to the traditional interpretation of the dogma on exclusive salvation in the Catholic Church. He has accepted the irrationality in the Letter (1949) which is the basis of the new theology, Cushingism. It has replaced traditional Feeneyism as a theology.
It has changed Proclamation and the Good News. It has re-interpreted the Nicene Creed with Cushingism. Also Vatican Council II and the dogma extra ecclesiam nulla salus will now be interpreted with the irrational reasoning; the visible-dead theory, being able to see ghosts on earth.This is an innovation in the Church brought into the Church in a subtle way.

 "To this catholic unity of the people of God, therefore,...all are called, and they belong to it or are ordered to it in various ways, whether they be Catholic faithful or others who believe in Christ or finally all people everywhere who by the grace of God are called to salvation."17 It is necessary to keep these two truths together, namely, the real possibility of salvation in Christ for all mankind and the necessity of the Church for salvation.
Lionel: 'The real possibility of salvation in Christ for all mankind' is not in conflict with 'the necessity of the Church for salvation', when Feeneyism is the theology. It is not even an issue.
But with there being explicit salvation outside the Church, allegedly, it would seem that there could be non Catholics saved in invincible ignorance etc and without the baptism of water.They  become exceptions to the dogma. These  people would be known, objective in the present times, seen in the flesh to be relevant and an exception to the traditional interpretation of the dogma extra ecclesiam nulla salus. By respecting this fantasy theology, with Cushingism as the basic new theology, Cardinal Ratzinger does not say clearly that every one needs to enter the Church but now calls it 'a mystery'.

 Both these truths help us to understand the one mystery of salvation, so that we can come to know God's mercy and our own responsibility. Salvation, which always remains a gift of the Holy Spirit, requires man's cooperation, both to save himself and to save others. This is God's will, and this is why he established the Church and made her a part of his plan of salvation. Referring to "this messianic people," the Council says; "It has been set up by Christ as a communion of life, love and truth; by him too it is taken up as the instrument of salvation for all, and sent on a mission to the whole world as the light of the world and the salt of the earth."
Lionel: There are vague references to the necessity of the Church since he can no more say all need to enter the Church to avoid the fires of Hell.
The Cushingism in Redemptoris Missio is also there in Dominus Iesus and is now magisterial.
This is magisterial heresy for those who have noticed it.Since Cushingism has used an irrationalilty to reject the traditional doctrines on salvation.
-Lionel Andrades

Orthodox Rabbinic Statement on Christianity : Jewish Left propaganda, no respect for Catholic doctrines

Vatican’s Commission for Religious Relations with Jews uses irrational Cushingism as a basic theology

Traditionalists like Reuters correspondents use Cushingism to interpret Vatican Council II : Feeneyism cannot be part of the dialogue.

No denial from traditionalists and Catholic journalists : contemporary TLM and Novus Ordo Mass is modernist, accompanied with a heretical theology (for them)

Cardinal Koch issues a politically correct opinion piece on the Jews which contradicts Vatican Council II and other magisterial documents

Discrimination Offices could be approached in Britain : English bishops and FIUV withholding information from Catholics

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