Saturday, May 21, 2016

Pastorally Pope John XXIII accepted exceptions to EENS and so traditional de fide teaching was rejected in 1962.This was the understanding of the cardinals and bishops too at Vatican Council II


Are the Documents of the Second Vatican Council Infallible? At this time a question could certainly occur to the reader: Did the Second Vatican Council use the privilege of infallibility? The answer is a simple and positive no.
Lionel: However by using a new theology, based on an irrationality,by miixing up what is invisible for being visible, as in the Letter of the Holy Office 1949, it has changed doctrine on salvation.There is a new doctrine on salvation and the dogma extra ecclesiam nulla salus, which was defined by three Church Councils has been rejected.
The rejection is confirmed in the Catechism of the Catholic Church which refers to outside the Church there is no salvation (846) as an 'aphorism'.It also assumes there are known exceptions in the baptism of desire and blood without the baptism of water, even though no human being in history could have verified this.This is something which can only be known to God.

 The Conciliar Fathers never had the will to define, that is to say, on no occasion did they fulfill the third condition for infallibility listed above. 
Lionel:Agreed. However when they accepted the Letter of the Holy Office 1949 in principle, that is, hypothetical cases can be known, concrete exceptions to the Feeneyite interpretation of the dogma EENs, then they accepted the irrational new theology, which was a mean to reject the infallibility of the pope ex cathedra on extra ecclesiam nulla salus(EENS). 

Already in the preparatory phase of that sacred Assembly, Pope John XXIII declared that it would not define new dogmas but would have only a pastoral character.
Lionel: However pastorally Pope John XXIII accepted that there were exceptions to EENS and the traditional de fide teaching was rejected in 1962.This was the understanding of the cardinals and bishops too at Vatican Council II. Cardinal Cushing and the Holy Office in 1962-65 had still not lifted the excommunication of Fr.Leonard Feeney.

 However, such statements by John XXIII do not appear sufficient to authorize the affirmation that the Council did not use its power to define.
Lionel: It did not formally define a new dogma but with a new theology it rejected the centuries old teaching.

 Indeed, the Pope’s sovereignty in the Church of God is absolute. He is above all ecclesiastical law. His power has no limits, except for those of divine law and natural law.
Lionel: Since Pius XII the popes have made a mistake on an issue of faith. They have overlooked a new theology based on an irrational premise which creates a non traditional and heretical conclusion.
They have rejected an infallible teaching approved by three Church Councils by using this new theology.

 While every papal act opposed to these laws would be null, no Council and no previous law, whether it be of his own authorship or by his Predecessors, can oblige the reigning Pope. Therefore, John XXIII having convened a pastoral Council, nothing prevented him or his Successor later to decide to transform it into a dogmatic Council. 
Lionel: Yes.However the dogma on exclusive salvation was discarded.The magisterium refused to interpret Vatican Council II, like me, as supporting the dogma EENS according to Tradition.


And on the other hand, in principle nothing prevents a pastoral Council from defining a dogma, as no Catholic would dare maintain that a dogma is something anti-pastoral! 
Pastorally the dogma EENS has been rejected since doctrinally it has been changed with the Rahner-Ratzinger new theology.With the new theology, there is known salvation outside the Church. So it means according to Vatican Council II (LG 16, LG 8, UR 3 etc) there could be the Anonymous Christian of Fr.Karl Rahner S.j, who is saved by Jesus and the Church outside the Church.
Pastorally this is a new ecclesiology.

That Vatican II did not wish to define any dogma is proven by its records and the text of its documents; in none of these can be found unequivocally the exteriorization of the will to define.
Lionel: Lumen Gentium 14 re-defines the dogma EENS. It does not say explicitly and clearly say that every one needs to formally enter the Church for salvation.Instead it refers to salvation for only those who know, those who are not in  invincible ignorance.
This is a new doctrine, the dogma EENS has been redefined by the magisterium and accepted by the whole Church.
-Lionel Andrades

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