Saturday, December 24, 2016

In Dominus Iesus Cardinal Ratzinger repeats mistakes of Redemptoris Missio :irrational philosophy creates non traditional theology

Image result for Photos of book Dominus Iesus
Cardinal Ratzinger used the false premise and conclusion of the Letter of the Holy Office 1949.The  Letter was welcomed by ecclesiastical masonry.He discarded the dogma extra ecclesiam nulla salus(EENS) as it was known in the 16th century.
With the irrational premise, Lumen Gentium 16 ( invincible ignorance) refers to a visible and not an invisible case.So it is an explicit exception to the Feeneyite interpretation of EENS for him. The hypothetical case is assumed to be non hypothetical and so it a rejection of EENS. In this way Vatican Council II is a rupture with Tradition. It has,to use his term, the hermeneutic of rupture.
If he chose to interpret LG 16 as being invisible instead of visible, then LG 16 would not contradict the traditional interpretation of the dogma EENS.Vatican Council II would not be a rupture with Tradition and the old ecclesiology. He would be interpreting the Council just like me.
However  he chose the irrational premise and conclusion, just like his friends Fr. Karl Rahner and Fr.Hans Kung.
So when he wrote Redemptoris Missio he does not affirm the exclusivist ecclesiology of the 16th century but instead criticizes it.The same ambiguous passages of Redemptoris Missio which reject traditional ecclesiology are there in Dominus Iesus. It seems like a cut and paste job.
In the following passage from Dominus Iesus 2, Cardinal Ratzinger does not say that all non Catholics need to be incorporated into the Church as members for salvation.Since he has heretically rejected the dogma EENS with an irrational premise.With bad philosophy he has created a new and non traditional theology which was approved by his liberal friends like Fr. Karl Rahner.

In considering the values which these religions witness to and
 offer humanity, with an open and positive approach, the
 Second Vatican Council's Declaration on the relation of the
 Church to non-Christian religions states: “The Catholic
 Church rejects nothing of what is true and holy in these
 religions. She has a high regard for the manner of life and 
conduct, the precepts and teachings, which, although
 differing in many ways from her own teaching, 
nonetheless often reflect a ray of that truth which
 enlightens all men”. Continuing in this line of thought,
 the Church's proclamation of Jesus Christ, “the way, the 
truth, and the life” (Jn 14:6), today also makes use of the 
practice of inter-religious dialogue. Such dialogue certainly 
does not replace, but rather accompanies
 the missio ad gentes, directed toward that “mystery of
 unity”, from which “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” Inter-religious dialogue, which is part of the
 Church's evangelizing mission, requires an attitude of
 understanding and a relationship of mutual knowledge
 and reciprocal enrichment, in obedience to the truth
 and with respect for freedom.-Dominus Iesus 2

Again he continues to project Jesus Christ
 without the necessity of being a member 
of the Church for salvation.This is a new 
doctrine in the Church.Salvation without 
the necessity of 'faith and baptism'
 in the Catholic Church.This contradicts 
Ad Gentes 7, Vatican Council II.
There is known salvation outside the 
Church in the new theology. So 
Fr. Karl Rahner s.j could posit the
 theory of the Anonymous Christian.
This theory was defended by Cardinal 
Ratzinger.It was institutionalised 
in the Catholic Church.It is there in
 the Catechism of the Catholic Church 
( 846,1257 etc)

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.
Image result for Photos of Amoris Laetitia
In Dominus Iesus 4 we have wonderful
 prose like that of Amoris Laeititia but
 it still misses out on something
 important. It is still Christology without
 the  necessity of being a member of
 the Church for salvation. He has accepted
 the Letter of the Holy Office 1949, 
which was an inter-office letter from
 one bishop to another, one cardinal
 to an archbishop. Then with  this non 
magisterial Letter, which Fr.Rahner
 placed in the Denzinger,  he has
 done away with the dogma defined
 by three Church Councils. He must 
be worth his weight in gold 
for the enemies of the Church,
 the one world-religion people.

5.  As a remedy for this relativistic mentality, which is
 becoming ever more common, it is necessary above all 
to reassert the definitive and complete character of the
 revelation of Jesus Christ. In fact, it must be firmly 
believed that, in the mystery of Jesus Christ, the Incarnate
 Son of God, who is “the way, the truth, and the life”
 (Jn 14:6), the full revelation of divine truth is given: 
“No one knows the Son except the Father, and no one 
knows the Father except the Son and anyone to whom the 
Son wishes to reveal him” (Mt 11:27); “No one has ever
 seen God; God the only Son, who is in the bosom of the 
Father, has revealed him” (Jn 1:18); “For in Christ the
 whole fullness of divinity dwells in bodily form” (Col 2:9-10).
Image result for Photos of Archbishop Lefebvre and the SSPX bishops
It it relativism and indifferentism not 
to affirm the necessity of membership
 in the Catholic Churh for salvation. It
 is also heresy to put away a dogma 
defined by three Church Councils.In
 the 16th century this would be a 
reason to excommunicate someone.
Instead he had Archbishop Lefebvre
 excommunicated for not affirming 
Vatican Council II ( with the premise)
 as a rupture with the dogma EENS 
and the rest of Tradition.He wanted
 the SSPX to accept his new theology.


16.  The Lord Jesus, the only Saviour, did not only establish a 
simple community of disciples, but constituted the Church as
 a salvific mystery: he himself is in the Church and the Church 
is in him (cf. Jn 15:1ff.; Gal 3:28; Eph 4:15-16; Acts 9:5).  
Therefore, the fullness of Christ's salvific mystery belongs 
also to the Church, inseparably united to her Lord. Indeed,
 Jesus Christ continues his presence and his work of salvation 
in the Church and by means of the Church (cf. Col 1:24-27), 
which is his body (cf. 1 Cor 12:12-13, 27; Col 1:18). And thus,
 just as the head and members of a living body, though not identical,
 are inseparable, so too Christ and the Church can neither be
 confused nor separated, and constitute a single “whole Christ”. 
This same inseparability is also expressed in the New Testament 
by the analogy of the Church as the Bride of Christ (cf. 2 Cor 
11:2; Eph 5:25-29; Rev 21:2,9).

'the fullness of Christ's salvific mystery
 ' and 'single “whole Christ”'is the new
 theology which replaces the teaching 
of Cantate Dominio, Council of 
Florence 1441 on extra ecclesiam 
nulla salus.

The Catholic faithful are required to profess that there is an 
historical continuity — rooted in the apostolic succession
 — 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 Tim3:15). 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”. 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”,that is, in those Churches and ecclesial communities 
which are not yet in full communion with the Catholic Church.
 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 16

We do not know of any one saved “outside of
 her structure', we do not know specifically
 of any one saved outside the Church 
with 'many elements' which ' can be 
found of sanctification and truth”, 
this is the false premise.He assumes
 that there are such cases; known 
cases. Then he projects it as an
 exception to the old ecclesiocentrism.
 This is the new theology created with 
the false philosophy.

We do not know of any one saved in the
subsist in category.Yet for him it refers
 to concrete cases.
For me Lumen Genttium 8,from where 
his citations are taken,  only refers to
 invisible cases, hypotehtical possibilities
 known only to God.For Cardinal Ratzinger
 they are objective cases. This is  his 
inference.It is the basis of his, and 
Rahner's, new theology. 
This cannot be the work of the Holy
 Spirit since it is based on objective
 error.The Holy Spirit cannot teach
 irrationality.The conclusion is
 heretical and it is made official
 in Dominus Iesus.

17.  Therefore, there exists a single Church of Christ, which 
subsists in the Catholic Church, governed by the Successor of
 Peter and by the Bishops in communion with him. The Churches
 which, while not existing in perfect communion with the Catholic
 Church, remain united to her by means of the closest bonds, that
 is, by apostolic succession and a valid Eucharist, are true particular
 Churches. Therefore, the Church of Christ is present and operative 
also in these Churches, even though they lack full communion with 
the Catholic Church, since they do not accept the Catholic doctrine 
of the Primacy, which, according to the will of God, the Bishop of 
Rome objectively has and exercises over the entire Church.
-Dominus Iesus 17

According to the Council of Florence
 1441 Orthodox Christians and Protestants
 are oriented to the fires of Hell unless
 they enter the Catholic Church.Yet 
by assuming there are visible cases of 
the baptism of desire there is known 
salvation outside the Church.So he has 
created the  new ecumenism. According
 to the new ecumenism, since there are
 known cases of non Catholics saved outside
 the Church the old ecclesiology has 
been rejected.This is reflected here in
 Dominus Iesus 17


18.  The mission of the Church is “to proclaim and establish 
among all peoples the kingdom of Christ and of God, and she 
is on earth, the seed and the beginning of that kingdom”. On the
 one hand, the Church is “a sacrament — that is, sign and instrument 
of intimate union with God and of unity of the entire human race”.
 She is therefore the sign and instrument of the kingdom; she is 
called to announce and to establish the kingdom. On the other hand,
 the Church is the “people gathered by the unity of the Father, the
 Son and the Holy Spirit”; she is therefore “the kingdom of Christ
 already present in mystery” and constitutes its seed and beginning.
 The kingdom of God, in fact, has an eschatological dimension:
 it is a reality present in time, but its full realization will arrive 
only with the completion or fulfilment of history.-Dominus Iesus 18

He is still repeating his new theology 
phrases from Redemptoris Missio and 
does not state that all non Catholics 
need to enter the Church as members
 to avoid the fires of Hell.

 ‘ecclesiocentrism' of the past -DM 19
Of course it was important to mention
 the 'ecclesiocentrism of the past' which
 has been rejected by ' the Magisterium'.
This is the magisterium which he
represents and promotes with
 the new theology.It is  based on being 
able to physicaly see the deceased,who 
are now saved  in Heaven without the 
baptism of water and Catholic faith.
It refers to being able 
to know and meet people on earth, living,
 who are going to be saved without the 
faith and baptism in the Catholic Church
 and are examples of outside the Church
 there being salvation.


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”. 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”.

'and the necessity of the Church for this 
salvation” for him does not refer to being
 incorporated into the Church as a member.
He is referring to the new theology. There 
is known salvaton outside the Church for him.
When I interpret Dominus Iesus I assume 
it refers to being incorporated into the 
Church as a member.I do not use the 
irrational premise.
For me the new theology, the new ecclesiology
 is flawed.It is based on an irrational 
premise to create a heretical and non
 traditional conclusion.It  has been 
accepted by the present  ' magisterium'.
 It was enforced by Pope Benedict XVI.
It cannot be magisterial since it is based
 on error and so cannot be the work of the 
Holy Spirit.It is human error.
We can continue to accept the good things 
said in Dominus Iesus and Redemptoris Mission
 and reject the errors.What is non traditional
 in salvation theology must be rejected.
Similarly we need to interpret Vatican Council II 
without the new theology otherwise we 
could be accepting error and heresy 
as does the magisterium.
-Lionel Andrades

 DECEMBER 23, 2016

Cardinal Ratzinger made an objective mistake in

 Redemptoris Missio

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