Saturday, December 24, 2016

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

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

DECEMBER 24, 2016

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

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”5 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.
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).
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),47 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 'a 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 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 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”.54 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”.57-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 inDominus 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.-Domijus 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…/cardinal-ratzin…

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