The encyclical Letter of Pope John Paul II on the Eucharist unites the Catholic Church with the old ecclesiology on no salvation outside the Church.Cardinal Ratzinger in Ecclesia di Eucharistia affirms continuity with the past, though it is not said that Orthodox Christians are on the way to Hell.
Here are citations from Ecclesia di Eucharistia.1
However he still approved this Encyclical Letter with limitations.
As I mentioned in a previous blog post:
He is using an irrational premise ( visible cases of the baptism of desire without the baptism of water) to create a new and non traditional conclusion( there are known exceptions to the dogma extra ecclesiam nulla salus (EENS) while Vatican Council II contradicts EENS and Tradition).
He has changed the Nicene Creed, rejected the dogma EENS,re- interpreted the baptism of desire irrationally. This is a first class heresy in the hierarchy of truths of Pope John Paul II.
It is the CDF which was in first class heresy since the time Cardinal Ratzinger took over office.inHe made an objective error which was overlooked by Pope John Paul II.Perhaps Cardinal Ratzinger's error also was an oversight.
This is a rupture with 'the Apostles','in conformity with the faith of the Apostles',' the two-thousand-year history of the People of the New Covenant' (Ecclesia di Eucaristia 27)
'Succession to the Apostles in the pastoral mission necessarily entails the sacrament of Holy Orders, that is, the uninterrupted sequence, from the very beginning, of valid episcopal ordinations. This succession is essential for the Church to exist in a proper and full sense. (Ecclesia di Eucaristia 28).In the Sacrament of Holy Orders priests did not interpret the dogma extra ecclesiam nulla salus with an irrational premise.
'Nonetheless, the observations of the Council concerning the Ecclesial Communities which arose in the West from the sixteenth century onwards and are separated from the Catholic Church remain fully pertinent: “The Ecclesial Communities separated from us lack that fullness of unity with us which should flow from Baptism, and we believe that especially because of the lack of the sacrament of Orders they have not preserved the genuine and total reality of the Eucharistic mystery. Nevertheless, when they commemorate the Lord's death and resurrection in the Holy Supper, they profess that it signifies life in communion with Christ and they await his coming in glory”.(Ecclesia di Eucarestia 30).Without the irrational premise Vatican Council II would be saying that the Orthodox Christians lack Catholic faith(Ad Gentes 7) which all need for salvation.Without the irrational premise the dogmatic teaching at the Council of Florence 1441 would still be the same. It would apply to the Orthodox Christians. The Council of Florence says unless they enter the Orthodox Christians( schismatics) and heretics ( Protestants) enter the Church as members they are oriented to 'the fires of Hell'.They cannot receive the Eucharist since they are outside the Church and there is no salvation outside the Church.
22. Incorporation into Christ, which is brought about by Baptism, is constantly renewed and consolidated by sharing in the Eucharistic Sacrifice, especially by that full sharing which takes place in sacramental communion.
23...The argument is compelling: our union with Christ, which is a gift and grace for each of us, makes it possible for us, in him, to share in the unity of his body which is the Church. The Eucharist reinforces the incorporation into Christ which took place in Baptism though the gift of the Spirit (cf. 1 Cor 12:13, 27).
27... The Eucharist too has its foundation in the Apostles, not in the sense that it did not originate in Christ himself, but because it was entrusted by Jesus to the Apostles and has been handed down to us by them and by their successors. It is in continuity with the practice of the Apostles, in obedience to the Lord's command, that the Church has celebrated the Eucharist down the centuries...
The second sense in which the Church is apostolic, as the Catechism points out, is that “with the help of the Spirit dwelling in her, the Church keeps and hands on the teaching, the 'good deposit', the salutary words she has heard from the Apostles”. Here too the Eucharist is apostolic, for it is celebrated in conformity with the faith of the Apostles. At various times in the two-thousand-year history of the People of the New Covenant, the Church's Magisterium has more precisely defined her teaching on the Eucharist, including its proper terminology, precisely in order to safeguard the apostolic faith with regard to this sublime mystery. This faith remains unchanged and it is essential for the Church that it remain unchanged.
28. Lastly, the Church is apostolic in the sense that she “continues to be taught, sanctified and guided by the Apostles until Christ's return, through their successors in pastoral office: the college of Bishops assisted by priests, in union with the Successor of Peter, the Church's supreme pastor”. Succession to the Apostles in the pastoral mission necessarily entails the sacrament of Holy Orders, that is, the uninterrupted sequence, from the very beginning, of valid episcopal ordinations. This succession is essential for the Church to exist in a proper and full sense.
30....Nonetheless, the observations of the Council concerning the Ecclesial Communities which arose in the West from the sixteenth century onwards and are separated from the Catholic Church remain fully pertinent: “The Ecclesial Communities separated from us lack that fullness of unity with us which should flow from Baptism, and we believe that especially because of the lack of the sacrament of Orders they have not preserved the genuine and total reality of the Eucharistic mystery. Nevertheless, when they commemorate the Lord's death and resurrection in the Holy Supper, they profess that it signifies life in communion with Christ and they await his coming in glory”.
...The Catholic faithful, therefore, while respecting the religious convictions of these separated brethren, must refrain from receiving the communion distributed in their celebrations, so as not to condone an ambiguity about the nature of the Eucharist and, consequently, to fail in their duty to bear clear witness to the truth.
...The fact that the power of consecrating the Eucharist has been entrusted only to Bishops and priests does not represent any kind of belittlement of the rest of the People of God, for in the communion of the one body of Christ which is the Church this gift redounds to the benefit of all.
35. The celebration of the Eucharist, however, cannot be the starting-point for communion; it presupposes that communion already exists, a communion which it seeks to consolidate and bring to perfection. The sacrament is an expression of this bond of communion both in its invisible dimension, which, in Christ and through the working of the Holy Spirit, unites us to the Father and among ourselves, and in its visible dimension, which entails communion in the teaching of the Apostles, in the sacraments and in the Church's hierarchical order. The profound relationship between the invisible and the visible elements of ecclesial communion is constitutive of the Church as the sacrament of salvation. Only in this context can there be a legitimate celebration of the Eucharist and true participation in it. Consequently it is an intrinsic requirement of the Eucharist that it should be celebrated in communion, and specifically maintaining the various bonds of that communion intact.
38...The Eucharist, as the supreme sacramental manifestation of communion in the Church, demands to be celebrated in a context where the outward bonds of communion are also intact. In a special way, since the Eucharist is “as it were the summit of the spiritual life and the goal of all the sacraments”, it requires that the bonds of communion in the sacraments, particularly in Baptism and in priestly Orders, be real. It is not possible to give communion to a person who is not baptized or to one who rejects the full truth of the faith regarding the Eucharistic mystery. Christ is the truth and he bears witness to the truth (cf. Jn 14:6; 18:37); the sacrament of his body and blood does not permit duplicity.