Thursday, July 7, 2016

SSPX Asia would conduct talks with Abp.Pozzo based on confused Cushingism

Catholic Doctrine

Must we believe that outside of the Catholic Church there is no salvation?
"We are bound by divine and Catholic faith to believe all those things which are contained in the word of God, whether it be Scripture or Tradition, and are proposed by the Church to be believed as divinely revealed, not only through solemn judgment but also through the ordinary and universal teaching office (1).  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." 
[Letter of the Sacred Congregation of the Holy Office, August 8, 1949, to the Archbishop of Boston (CH 1256)].
Lionel: This is the Feeneyite interpretation of extra ecclesiam nulla salus (EENS) from the Letter of the Holy Office 1949. It is contradicted by the second part of the Letter( 19499 which is Cushingite and infers there are known exceptions to the Feeneyite interpretation of EENS. In other words the hypothetical cases of the baptism of desire are not hypothetical but are known, explicit exceptions.The SSPX Asia accepts this irrationality in 2016 i.e there are hypothetical cases of the baptism of desire which are known exceptions to the dogma EENS in 2016.
It is based on this irrationality that the SSPX conducts doctrinal talks with Ecclesia Dei, Vatican.

Is it possible to prove this with texts from Catholic Tradition?

Saint Ignatius of Antioch: "Do not deceive yourselves, he who adheres to the author of a schism will not possess the kingdom of God." [Epistle to the Philadelphians, 3 (CH 158)].

Saint Cyprianus: "Whosoever is separated from the Church is united to an adulteress.  He has cut himself off from the promises of the Church, and he who leaves the Church of Christ cannot arrive at the rewards of Christ (...)  He who observes not this unity observes not the law of God, holds not the faith of the Father and the Son, clings not to life and salvation." [De Cath. Eccl. Unitate, n 6 (CH 555)].

Saint Augustine and the Council of Cirta (412 A.D.): "He who is separated from the body of the Catholic Church, however laudable his conduct may otherwise seem, will never enjoy eternal life, and the anger of God remains on him by reason of the crime of which he is guilty in living separated from Christ." [Epist. 141 (CH 158)]. 

Saint Gregory the Great: "The holy universal Church teaches that God cannot be truly adored except within its fold; she affirms that all those who are separated from her will not be saved." [Moral. in Job. XIV,5 (CH 158)]. 

Innocent III and the Fourth Ecumenical Council of the Lateran (1215 A.D.): "There is only one universal Church of the faithful, outside of which no one can be saved." [Cap. I; De fide cath.; DS 802 (CH 159)].

"The same teaching is expressed in the professions of faith which have been proposed of by the Apostolic See; in the one which all the Latin Churches use (2); as also in the others, one which is received by the Greeks (3), and the other by all other Eastern Catholics" (4). [Pope Gregory XVI: Encyclical Summo jugiter, May 27, 1832 to the Bishops of Bavaria (CH 159)].
Lionel: Yes they are interpretations of EENS with Feeneyism( no known exceptions)  which does not consider hypothetical cases of the baptism of desire as being relevant or  an exception to EENS( Feeneyite).
How are we to interpret the dogma teaching us that outside the Catholic Church there is no salvation?

"This dogma must be understood in that sense in which the Church herself understands it.  For it was not to private judgment that Our Saviour gave for explanation those things that are contained in the deposits of faith, but to the teaching authority of the Church. 
Lionel. However the teaching authority of the Church in 1949 was Cushingite.It had changed from the pre-Council of Trent teaching of the Church which was Feeneyite.

"Now, in the first place, the Church teaches that in this matter there is a 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.  Now, among the commandments of Christ, one that holds not the least place, is that 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. 
Lionel: This is a Feeneyite passage above.Now follows a Cushingite passage.
"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.  Not only did the Saviour command that all nations should enter the Church, but He also decreed the Church to be a means of salvation, without which no one can enter the kingdom of eternal glory." 
[Letter of the S.C. of the H. Office, Aug. 8, 1949 to the Archbishop of Boston (CH 1256-7)].
Lionel : 'Who knowing' comes from the Cushingite confusion in the Letter of the Holy Office 1949.The error was accepted by the magisterium and then repeated in Vatican Council II (LG 14).It assumes a person can be saved in invincible ignorance and without the baptism of water.It then assumes that these cases are objectively known and so are explicit exceptions to EENs( Feneyite).

What about belonging to the Catholic Church by ‘desire’ or ‘longing’. 

"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.  This we see clearly stated in the Sacred Council of Trent, both in reference to the Sacrament of Baptism and in reference to the Sacrament of Penance (5).  The same in its own degree must be asserted of the Church, in as far as she is the general help to salvation.  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." 
[Letter of the S. C. of the H. Office, Aug. 8, 1949 to the Archbishop of Boston (CH 1258)].
'Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member,' this is heresy based on assuming hypothetical cases are explicitly known and they exclude the baptism of water in the Catholic Church.

 but it is necessary that at least he be united to her by desire and longing."
Lionel: A person can be united to the Church by desire and longing, speculatively, in theory, as a hypothesis with good will.There is no such known case in real life. Personally we cannot meet or see any one saved as such. So here the Letter mixes up what is invisible as being visible.This is an objective error.

What sort of intention or 'desire' or 'longing' would be required? 

"However, this desire need not always be explicit, as it is in catechumens; for 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.
Lionel: The desire which saves is always explicit only for God.It has nothing to do with the dogma EENS.

  These things are clearly taught in that encyclical which was issued by the Sovereign Pontiff, Pope Pius XII, on June 29, 1943, On the Mystical Body of Jesus Christ.  For in this letter the Sovereign Pontiff clearly distinguishes between those who are actually incorporated into the Church as members and those who are united to the Church only by desire. 
Lionel: We do not know who is saved by being united to the Church only be desire and so this has no relevance to the dogma EENS and the necessity of actually being incorporated into the Church for salvation.

 The same august Pontiff, when discussing the members of which the Mystical Body is composed here on earth, says: 'Actually only those are to be included as members of the Church who have been baptised and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed' (6).
Lionel: Yes.This is a Feeneyite passage.It will now be followed by a Cushingite passage. We see this in pattern in Vatican Council II and magisterial documents like the Catechism of the Catholic Church, Redemptoris Missio and Dominus Iesus.

"Towards the end of this same Encyclical Letter, when most affectionately inviting to unity those who do not belong to the body of the Catholic Church, he mentions those who 'are related to the Mystical Body of the Redeemer by a certain unconscious yearning and desire' (7), and these he by no means excludes from eternal salvation, but on the other hand states that they are in a condition 'in which they cannot be sure of their salvation' (8) since 'they still remain deprived of those many heavenly gifts and helps which can be enjoyed only in the Catholic Church' (9). 
Lionel: Cushingite passage here. He is referring to a hypothetical case.There is no one personally known as is described above. 

 With these wise words he reproves both those who exclude from eternal salvation all united to the Church only by implicit desire, and those who falsely assert that men can be saved equally well in every religion (10)". 
[Letter of the S. C. of the H. Office, Aug. 8, 1949 to the Archbishop of Boston (CH 1259-60)].
Lionel: Those who are saved only by implicit desire and without the baptism of water in the Catholic Church are unknown cases. They are zero cases, as John Martignoni would put it.

But are not Charity and Faith equally necessary for salvation? 

"But it must not be thought that any kind of desire of entering the Church suffices that one may be saved.  It is necessary that the desire by which one is related to the Church be animated by perfect charity.  Nor can an implicit desire produce its effects unless a person has supernatural faith: 'For he who comes to God must believe that God exists and is a rewarder of those who seek Him' (11).  The Council of Trent declares: 'Faith is the beginning of man's salvation, the foundation and root of all justification, without which it is impossible to please God and attain to the fellowship of his children' (12)".  [Letter of the S. C. of the H. Office, Aug. 8, 1949 to the Archbishop of Boston (CH 1261)].
Another speculative passage.Theoretical meanderings with no concrete case.

What is to be held of the opinion that people who live outside of the Catholic Faith and Unity can inherit Eternal Life in Heaven? 

"This is absolutely contrary to Catholic teaching.  We know (...) that those who are invincibly ignorant of our most holy religion, and who, carefully observing the natural law and its precepts placed by God in the hearts of all men, and, disposed to obey God, lead an honest and upright life, can, with the help of divine light and grace, merit eternal life; for God, who has perfect knowledge, examines and judges the minds, the souls, the thoughts and deeds of all men, and does not permit, in his sovereign goodness and mercy, any man not culpable of willful sin to be punished with eternal torment.  But this Catholic dogma is equally well known: that one cannot be saved outside the Catholic Church, and that those who knowingly rebel against the teaching and authority of the Church cannot obtain eternal salvation, nor can those who willfully separate themselves from union with the Church and with the Roman Pontiff, the successor of Peter, to whom the Saviour has entrusted the safe-keeping of his vineyard. 
"The words of Jesus Christ are in fact extremely clear: 'If he will not hear the Church, let him be to thee as a heathen and a publican' (13).  'He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me' (14).  'He that believeth not will be condemned' (15).  'He that believeth not is already judged' (16).  'He that is not with me is against me and he that gathereth not with me, scattereth' (17).  So the Apostle Paul says that men are subverted and condemned by their own judgment (18), and the Prince of the Apostles calls 'lying teachers them who shall bring in sects of perdition, and deny the Lord who bought them, bringing upon themselves swift destruction' (19)". [Pope Pius IX Letter Quanto conficiamur maerore, August 10, 1863, to the Italian Episcopate (CH 242-3)].
Lionel: This is a big mix up of quotations from different sources, Feeneyite and Cushingite. I don't know what the SSPX Asia is trying to say.

What errors in this matter must be rejected by Catholics? 

First error: "Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true." (Proposition XV). 

Second error: "Man may, in the observance of any religion whatever, find the way of eternal salvation and arrive at eternal salvation." (Proposition XVI). 
Lionel: Cushingism as a theology which the Letter ( 1949) and the SSPX support suggests that a person can be saved in another religion and every one does not need faith and baptism in the Catholic Church for salvation. This is contradicting the Syllabus of Errors.

Third error: "Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ." (Proposition XVII). 

Fourth error: "Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church." (Proposition XVIII). [Pius IX: Principal errors concerning the Church, Syllabus, Dec. 8, 1884 (CH 260-263)]

What practical conclusions must be reached by those who do not belong to the Catholic Church? 

"Therefore, let those who wish to be saved come to this pillar, to this foundation of the truth which is the Church; let them come to the true Church of Christ which, in her Bishops and in the Roman Pontiff, the supreme head of all, possesses the uninterrupted succession of apostolic authority, which has never had anything more closely at heart than to preach, to preserve and to defend with all her strength the doctrine announced by the Apostles on the order of Jesus Christ; Who, since the days of the Apostles, has grown in the midst of difficulties of every kind and Who, splendid with the splendour of miracles in the entire world, made fruitful by the blood of Martyrs, ennobled by the virtues of Confessors and Virgins, strengthened by the testimony and the wise writings of the Fathers, has sent down roots and still flourishes in all the countries of the earth, brilliant in the perfect unity of her faith, of the sacraments and of her spiritual sacred government."  [Pius IX: Allocution Ubi primum to the Consistory, Dec. 17, 1847 (CH 196)].
Lionel: This is a Feeneyite passage but it is contradicted in so many places by the SSPX Cushingite theology.

What is the practical conclusion to be drawn from this teaching? 

"Surely, Catholics desire nothing so much as the disappearance from among Christians of all schisms and dissensions, and that all should be eager to keep unity of the spirit in the bond of peace (20).  That is why the Catholic Church prays and invites the faithful to pray to Almighty God that all those who have left the holy Roman Church may be converted to the true faith,
Lionel: By the 'true faith' it is meant Catholic magisterial documents interpreted with Cushingism. It means accepting the Anonymous Christian theology of the Catechism of the Catholic Church and Vatican Council II interpreted with Cushingism. This is not the true faith it is heresy.It is an innovation in the Catholic Church. 

 may abjure their errors, and return in grace to her fold, outside of which there is no salvation.
Lionel: Outside of which there is known salvation is the Cushingite theology accepted by this Letter (1949) and later incorporated into Vatican Council II. So outside the Church there is salvation is the message.

  Moreover, she prays and orders prayers that all men may come, with the help of God's grace, to the knowledge of truth. 
Lionel: Prayers still need to be said for the contemporary magisterium which uses irrational Cushingism to interpret Vatican Council II as a break with the dogma EENS, the Syllabus of Errors, the Athanasius Creed, the Nicene Creed, the teaching on the Social Reign of Christ the King, the teaching on the non separation of Church and State, the ecumenism of return and inter-religious dialogue based on the old ecclesiology.Theologically this is a major innovation in the Catholic Church and it is official.

 But that Christians and ecclesiastics should pray for Christian unity under the direction of heretics and, what is worse, according to an intention which is radically impregnated and vitiated by heresy, this is absolutely impossible to tolerate." 
[Letter from the Holy Office, Sept. 16, 1864 to the English Episcopate (CH 254)].
Lionel: SSPX Asia would conduct talks with Abp.Guido Pozzo based on confused Cushingism.Both sides affirm heresy.No one objects since it is also magisterial heresy. It is also politically correct with the Left.The SSPX and the Masons are friends on this issue.
-Lionel Andrades


(1) First Vatican Council, Sess. III, c 3; DS 3011. 

(2) DS 1870. 

(3) cf. Gregory XIII: Prof. XXX; DS 1985. 
(4) Benedict XIV: Const. Nuper ad Nos; DS 2540. 
(5) Sess. VI, cc.V and XIV; DS 1525 and 1543. 
(6) CH 1022. 
(7) CH 1104. 
(8) CH 1104. 
(9) CH 1104. 
(10) cf. Pius IX: Encycl. Quanta conficiamur moerore , DS 2865-7. 
(11) Heb.XI,6. 
(12) Sess. VI; c VIII; DS 1532. 
(13) Matt. XVIII,17. 
(14) Luke X,16. 
(15) Mark XVI,16. 
(16) John III,18. 
(17) Luke XI, 23. 
(18) cf. Tit. III,11. 
(19) II Pet. II, 1. cf. Ephes. IV, 5. 
(20) cf. Ephes. IV, 5. 

All the above texts cited have been drawn from the following book:
Papal Teachings: The Church selected and arranged by the Benedictine Monks of Solesmes, printed in Boston, by the Daughters of St. Paul.  For easy reference consult the number following the abbreviation: CH. 

The abbreviation 'DS' stands for Enchiridion Symbolorum, by H. Denzinger and A. Schonmetzer, Herder, Rome, 1976.

If the SSPX adopts the Feeneyite position on the dogma extra ecclesiam nulla salus the discussion with Archbishop Guido Pozzo changes. The parameters and values change.The entire perspective changes

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