Thursday, March 12, 2015

Dominus Iesus, Redemptoris Missio carry the Cardinal Francesco Marchetti Selvaggiani mistake

I mentioned in a previous post that Redemptoris Missio and Dominus Iesus infer that being saved in invincible ignorance and the baptism of desire are exceptions to all needing to convert into the Church for salvation,that there are known exceptions to the dogma extra ecclesiam nulla salus. 1
Here are some of the passages at random.
Redemptoris Missio (1990):
Is it not possible to attain salvation in any religion? Why then should there be missionary activity?
Cardinal Francesco Marchetti Selvaggiani first inferred that there was salvation outside the Church. This was a new doctrine. He assumed that being saved in invincible ignorance and the baptism of desire were exceptions to the strict interpretation of the dogma. In other words there was a category of people who were saved without the baptism of water and Catholic Faith and they were known in 1949 to be exceptions to the strict interpretation of the dogma. Or, he knew of persons who would be saved without 'faith and baptism'.
We now know that his position was irrational and heretical.
However this error was accepted by Cardinal Richard Cushing the Archbishop of Boston and the Jesuits. They placed this new doctrine in Vatican Council II (AG 7,LG 14 etc).
Since then the Magisterium has accepted the Marchetti Inference i.e the dead for us who are  saved allegedly without the baptism of water are visible on earth. They are physically visible.
We can see the influence of this premise  in Redemptoris Missio issued by Pope John Paul II and Cardinal Joseph Ratzinger. They imply that salvation outside the Church is possible. Since the dead-saved are physically visible for them, they inferred that the dogma on exclusive salvation  has been replaced.A new doctrine then emerged.
Chapters 1-9 affirm Christ without the necessity of being a formal member of the Church for salvation. It also implies that there are people saved outside the Church, who are saved by Christ, and since these people are known, they are explicit exceptions to the strict interpretation of the dogma.Marchetti's error received the stamp of approval.
Chapters 10-12 then mention that salvation is open to all without saying that all need to formally be members of the Church to avoid Hell. This cannot be said since the Magisterium assumes there is known salvation outside the Church.So ecclesiology has changed.
There were damage-control passages as the one which follows.However in general, the document was weakened with the Marchetti-error.
55...Indeed Christ himself "while expressly insisting on the need for faith and baptism, at the same time confirmed the need for the Church, into which people enter through Baptism as through a door." 101 Dialogue should be conducted and implemented with the conviction that the Church is the ordinary means of salvation and that she alone possesses the fullness of the means of salvation.-Redemptoris Missio.
 “it follows that all men and women who are saved share, though differently, in the same mystery of salvation in Jesus Christ through his Spirit”.-Dominus Iesus 2
Here it is implied that there is salvation outside the Church without 'faith and baptism'. It is also being implied that these cases are known or will be known for them to be exceptions to the strict interpretation of the dogma on salvation. This was the inference in the Marchetti Letter which was approved by the Archdiocese of Boston.
4. The Church's constant missionary proclamation is endangered today by relativistic theories which seek to justify religious pluralism, not only de facto but also de iure (or in principle). As a consequence, it is held that certain truths have been superseded; for example, the definitive and complete character of the revelation of Jesus Christ, the nature of Christian faith as compared with that of belief in other religions, the inspired nature of the books of Sacred Scripture, the personal unity between the Eternal Word and Jesus of Nazareth, the unity of the economy of the Incarnate Word and the Holy Spirit, the unicity and salvific universality of the mystery of Jesus Christ, the universal salvific mediation of the Church, the inseparability — while recognizing the distinction — of the kingdom of God, the kingdom of Christ, and the Church, and the subsistence of the one Church of Christ in the Catholic Church. -Dominus Iesus.
There is no mention of the dogma extra ecclesiam nulla salus.There is nothing about it. Since it is taken for granted that there is known salvation outside the Church .It is accepted that there are explicit cases, for them to be exceptions to the traditional understanding of the dogma.
Dominus Iesus then follows the pattern of Redemptoris Missio and affirms Christ without the necessity of membership in the Church. Cushingism (there are exceptions)  has been accepted. Feeneyism  (which says there are no exceptions) is rejected.The dead now in Heaven allegedly saved without the baptism of water, are known and visible exceptions to the Feeneyite version of the dogma.This is the develpoment of the dogma. It is a development based on the visible-dead theory.The dead man walking theory and theology.The  traditional interpretation of the Church Councils, popes and saints is contradicted.They have become obsolete.This is the new revelation.It is based on a fantasy premise.
12...Furthermore, the salvific action of Jesus Christ, with and through his Spirit, extends beyond the visible boundaries of the Church to all humanity. Speaking of the paschal mystery, in which Christ even now associates the believer to himself in a living manner in the Spirit and gives him the hope of resurrection, the Council states: “All this holds true not only for Christians but also for all men of good will in whose hearts grace is active invisibly. For since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery”.- Dominus Iesus
Since the Magisterium has accepted that there is known salvation outside the Church without faith and baptism it  accomodates this error with  a new theology.
Christ died for all and salvation is open to all and to receive this salvation all need to be formal members of the Church was the old theology.Outside the Church there is no salvation was the pre-1949 teaching.The new theology here says that there is known salvation outside the Church and so all who are saved are saved through Jesus and the Church and not necessarily with 'faith and baptism'. They are saved outside the visible limits of the Church.All this was possible because of Marchetti's 'leap' in 1949.
12...the Magisterium states: “This is the same Spirit who was at work in the incarnation and in the life, death, and resurrection of Jesus and who is at work in the Church. He is therefore not an alternative to Christ nor does he fill a sort of void which is sometimes suggested as existing between Christ and the Logos. Whatever the Spirit brings about in human hearts and in the history of peoples, in cultures and religions, serves as a preparation for the Gospel and can only be understood in reference to Christ, the Word who took flesh by the power of the Spirit ‘so that as perfectly human he would save all human beings and sum up all things'”- Dominus Iesus
More of the same new theology which has its basis on allegedly being able to see people in Heaven in the present times, who are visible exceptions to all needing to formally enter the Church for salvation.
12...In conclusion, the action of the Spirit is not outside or parallel to the action of Christ. There is only one salvific economy of the One and Triune God, realized in the mystery of the incarnation, death, and resurrection of the Son of God, actualized with the cooperation of the Holy Spirit, and extended in its salvific value to all humanity and to the entire universe: “No one, therefore, can enter into communion with God except through Christ, by the working of the Holy Spirit”.- Dominus Iesus
So it is inferred that outside the Church there is known salvation and the Church Councils, popes and saints of the past stand contradicted.
16...The Catholic faithful are required to profess that there is an historical continuity — rooted in the apostolic succession53 — between the Church founded by Christ and the Catholic Church: “This is the single Church of Christ... which our Saviour, after his resurrection, entrusted to Peter's pastoral care (cf. Jn 21:17), commissioning him and the other Apostles to extend and rule her (cf. Mt 28:18ff.), erected for all ages as ‘the pillar and mainstay of the truth' (1 Tim 3:15). This Church, constituted and organized as a society in the present world, subsists in [subsistit in] the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him”.
Yes and outside this Church there is salvation infers Dominus Iesus. Every one does not need Catholic Faith and the baptism of water for salvation. All do not need the Church. There are exceptions.There are the exceptions of visible- for- us  baptism of desire and  being saved in invincible ignorance,without the baptism of water These cases were allegedly visible and known for cardinal Marchetti and Cushing.
Before 1949 no Church document made this claim. They only mentioned the possibility of salvation with implicit desire or in invincible ignorance.It was not said that these cases were known to us or could be known to us to be explicit exceptions to the dogma.This was inferred after 1949 independent of any pre-1949 magisterial text.
16...With the expression subsistit in, the Second Vatican Council sought to harmonize two doctrinal statements: on the one hand, that the Church of Christ, despite the divisions which exist among Christians, continues to exist fully only in the Catholic Church, and on the other hand, that “outside of her structure, many elements can be found of sanctification and truth”,55 that is, in those Churches and ecclesial communities which are not yet in full communion with the Catholic Church.56 But with respect to these, it needs to be stated that “they derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church”.-Dominus Iesus
Again Dominus Iesus infers that there is known salvation outside the Church and so the defined dogma is no more relevant. Where are these persons saved with elements of sanctification and truth? What are their names and surnames? Who could judge them aside from God? So how could they be exceptions to the dogma on exclusive salvation? Who in particular are these persons who have been saved 'outside of her structure'? If there was such a case in the past, then how could this hypothetical case be a defacto, objective exception to the dogma in 2015?
20. From what has been stated above, some points follow that are necessary for theological reflection as it explores the relationship of the Church and the other religions to salvation.
Above all else, it must be firmly believed that “the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and baptism (cf. Mk 16:16; Jn 3:5), and thereby affirmed at the same time the necessity of the Church which men enter through baptism as through a door”.77 This doctrine must not be set against the universal salvific will of God (cf. 1 Tim 2:4); “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 this salvation”.-Dominus Iesus
Here there is a passage which is traditional and in keeping with the centuries old  interpretation of the dogma extra ecclesiam nulla salus.It is then contradicted with the following passage which repeats Marchetti's inference.
For those who are not formally and visibly members of the Church, “salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally part of the Church, but enlightens them in a way which is accommodated to their spiritual and material situation. This grace comes from Christ; it is the result of his sacrifice and is communicated by the Holy Spirit”;81 it has a relationship with the Church, which “according to the plan of the Father, has her origin in the mission of the Son and the Holy Spirit”.-Dominus Iesus
It is confusing because of Marchetti's mistake.It is like the Catechism of the Catholic Church 1257 saying the Church knows of no means to eternal beatitude yet God is not limited to the Sacraments.In other words the Church does know of cases in which the Sacrament of baptism is not needed for salvation and it also knows of some cases. This is contrary to the Principle of  Non Contradicton. It is similar to the Letter of the Holy Office 1949 which in the first part affirms the dogma with no exceptions, while in the second part, infers there are exceptions.This  mix up from 1949 is carried into Vatican Council II, then into the Catechism of Pope  John Paul II  and then to Dominus Iesus in 2000.

21...Theologians are seeking to understand
this question more fully

Theologians since 1949 have based their theology on the false premise of people allegedly saved in Heaven without the baptism of water who are physically visible to us on earth.They then concluded, based on this premise,  that these cases are objective exceptions in the present times to the dogma. They are explicit exceptions to the traditional teaching which says  all need to convert into the Catholic Church to go to Heaven and avoid Hell.
The magisterium has accepted this false premise and conclusion. This can be seen in Dominus Iesus,Redemptoris Missio and other magisterial documents. -Lionel Andrades
So if I was a spokesman for the lay members of the SSPX , who attend Mass at SSPX chapels, I would ask Cardinal Muller to give up his heretical position on these subjects. Here is the countdown. 1) Vatican Council II ( with the false premise), 2) Extra ecclesiam nulla salus ( interpreted with Marchetti's visible-dead-saved premise),3)Nicene Creed 'I believe in one baptism for the forgiveness of sins, which changes to three or more known baptisms without the baptism of water.Since Marchetti indicated that there were visible exceptions to the dogma outside the Church 4)Catechism of the Catholic Church (1257), 'God is not limited to the Sacraments' ( as if we know of a known exception.Again we have Marchetti's error),5) Redemptoris Missio and Dominus Iesus (they infer that being saved in invincible ignorance and the baptism of desire are exceptions to all needing to convert into the Church for salvation).
SSPX 'spokesman' : Theology of Vatican Council II is in agreement with the strict interpretation of extra ecclesiam nulla salus
5) Pontifical Council for Inter-religious Dialogue and the Congregation for the Evangelization of Peoples, Instruction Dialogue and Proclamation, 29: AAS 84 (1992), 424; cf. Second Vatican Council, Pastoral Constitution Gaudium et spes, 22

Two quick hits on Extra Ecclesiam Nulla Salus

Reading biographies of pre-20th century Saints, martyrs, religious, and priests reveals that, at least then, a widespread literal interpretation of Extra Ecclesiam Nulla Salus predominated. 

by Tantumblogo

I also saw at FideCogitActio a post from a 1940s Missal regarding salvation for those outside the Church. It was not quite as clear and forthright a definition as I would have liked. Of course, there were some in the Church at that time – and even well before, and especially in this country – who claimed that the dogma of “no salvation outside the Church” was being compromised and watered down in many ecclesiastical circles, and they were no all “Feeneyites”! Orestes Brownson in the preceding century had lamented the indifference and squishiness of the Church in the United States on that very point.

Nevertheless, not so much as a rebuttal, but perhaps as a bit of a rejoinder, I present the following quotes from two biographies of 19th century missionaries, one of the great Fr. de Smet, and the other of the martyred Fr. Just de Bretenieres. First, from Fr. de Smet:
“But he who lifts his thoughts above the passing things of the world to consider truth, which all nature speaks, and desires the salvation of the many souls who would love and serve their Creator and be saved if they but knew Him – he sees in the privations of the desert and in the dangers and perils one encounters there, but slight inconveniences, far preferable to the sweets of indolence and the dangers of riches.”
The following is from the biography of Just de Bretenieres, but is from the forward, by Maryknoll Father James Walsh:
“……I hope that the present volume will fulfill its purpose…….to raise up Catholic souls who will push the standard of the Cross further into the regions now held by the hosts of satan.
Whoever shall call upon the name of the Lord shall be saved. How then shall they call upon Him, in whom they have not believed? And how shall they believe Him, of Whom they have not heard? And how shall they hear without a preacher?” (Rom X)
Reading biographies of pre-20th century Saints, martyrs, religious, and priests reveals that, at least then, a widespread literal interpretation of Extra Ecclesiam Nulla Salus predominated. Perhaps something to keep in mind, before you get any tattoos.

Reading biographies of pre-20th century Saints, martyrs, religious, and priests reveals that, at least then, a widespread literal interpretation of Extra Ecclesiam Nulla Salus predominated
Tantumblogo could also affirm the literal interpretation of Extra Ecclesiam Nulla Salus if he:-
1) Interprets Vatcan Council II without the false premise which originated with Cardinal Francesco Marchetti Selvaggiani in the 1949 Letter of the Holy Office which he issued.
2) Interprets Vatican Council with Feeneyism instead of Cushingism. Feeneyism says there are no exceptions to the dogma, Cushingism, like Marchetti, says there are known exceptions to the dogma.
3) Realize that the baptism of desire and being saved in invincible ignorance are not exceptions to the dogma. If you consider them exceptions then you imply that these cases now in Heaven are visible exceptions to the dogma. This is irrational and fantasy. This was the mistake Marchetti and Cushing made.
4) It was not Fr.Leonard  Feeney but Cardinal Marchetti and Cushing who were really in heresy. They were rejecting a defined dogma with an irrational observation.
5) The magisterium after 1949 has accepted the error and so there is a conflict with the pre-1949 magisterium which affirmed the literal interpretation of  Extra Ecclesiam Nulla Salus.
-Lionel Andrades