Thursday, December 22, 2016

Card.Ratzinger's error in the ITC papers is also there in Redemptoris Missio and Dominus Iesus

In two papers of the International Theological Commission(ITC) Cardinal Ratzinger approved a philosophical error 1 which  is there also in Redemptoris Missio and Dominus Iesus.He assumed that the baptism of desire cases are visible when they are always invisible for us.He created a new theology with visible baptism of desire and being saved in invincible ignorance, to replace the old theology on extra ecclesiam nulla salus (EENS). The dogma EENS  said all needed to be incorporated into the Church as members for salvation.Redemptoris Missio does not state this.
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This new theology which says that every one does not need to be incorporated into the Church as a member for salvation, he placed in Redemptoris Missio and Dominus Iesus.It  is also the theology of the Balamand Declaration.
This is the predominant theology he protected during his pontificate as Pope Benedict XVI and in Summorum Pontificum, he expected the traditionalists to accept this new ecclesiology of the Church.
In the following passage he rejects exclusive salvation in the Church with all having to be members.Instead he presents salvation based on a vague Christology. He is accomodating the baptism of desire as an exception to the Feeneyite interpretation of the dogma extra ecclesiam nulla salus(EENS).He is also interpreting Vatican Council II with this irrationality.

The Church's universal mission is born of faith in Jesus Christ, as is stated in our Trinitarian profession of faith: "I believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father.... For us men and for our salvation he came down from heaven: by the power of the Holy spirit he became incarnate from the Virgin Mary, and was made man."5 The redemption event brings salvation to all, "for each one is included in the mystery of the redemption and with each one Christ has united himself forever through this mystery."6 It is only in faith that the Church's mission can be understood and only in faith that it finds its basis.
Nevertheless, also as a result of the changes which have taken place in modern times and the spread of new theological ideas, some people wonder: Is missionary work among non-Christians still relevant? Has it not been replaced by inter-religious dialogue? Is not human development an adequate goal of the Church's mission? Does not respect for conscience and for freedom exclude all efforts at conversion? Is it not possible to attain salvation in any religion? Why then should there be missionary activity?-Redemptoris Missio 4
Redemptoris Missio 5 is also Christological without the traditional exclusivist ecclesiology. Since he assumes Lumen Gentium 16 ( invincible ignorance) and the case of the invisible catechumen ( Lumen Gentium 14) refer to known cases.So he projects LG 14 and LG 16 as exceptions to the dogma extra ecclesiam nulla salus as it was known to the 16th century missionaries. It is of course,for him , a rupture with Tradition.
 
In Redemptoris Missio 9 he is careful not to say that all need to be incorporated into the Church as members.Instead he makes a meaningless statement, at least for me, when he says that the Church is 'the first  beneficiary of salvation'.

The Church As Sign and Instrument of Salvation
9. The first beneficiary of salvation is the Church. Christ won the Church for himself at the price of his own blood and made the Church his co-worker in the salvation of the world. Indeed, Christ dwells within the Church. She is his Bride. It is he who causes her to grow. He carries out his mission through her.
Note : Christ dwells within the Church but it is not necessary to be a member of the Church for salvation.This is a major rift with the past magisterium.It is based on the philosophical error of  hypothetical cases being known exceptions to the traditional exclusivist ecclesiology of the Church.

The Council makes frequent reference to the Church's role in the salvation of mankind. While acknowledging that God loves all people and grants them the possibility of being saved (cf. l Tm 2:4),15 the Church believes that God has established Christ as the one mediator and that she herself has been established as the universal sacrament of salvation.
This is the new theology. 'The Church's role in the salvation of mankind', 'all people...(have)the possibility of being saved', ' the universal sacrament of salvation', these are all vague ways to say that there is salvation outside the Church and this known salvation contradicts the Feeneyite interpretation of the dogma EENS.

  "To this catholic unity of the people of God, therefore,...all are called, and they belong to it or are ordered to it in various ways, whether they be Catholic faithful or others who believe in Christ or finally all people everywhere who by the grace of God are called to salvation."
Again we have the new theology based on the false premise.It's conclusion is that not every one needs to enter the Church as the 16th century missionaries taught but now every one is called to this 'catholic unity of the people of God'.
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 salvation. Both these truths help us to understand the one mystery of salvation, so that we can come to know God's mercy and our own responsibility.
This is a mystery of salvation. This is the new theology which no more is a mystery.It is based on a major philosophical error in the Church. It was first made in the 1949 Letter and was not corrected by Pope Pius XII. It was then not corrected in Vatican Council II which mentions being saved in invincible ignorance and the baptism of desire with reference to all needing faith and baptism for salvation(LG 14, AG 7).Again no one corrected it.
Cardinal Ratzinger instead of interpreting Vatican Council II with hypothetical  cases not being an explicit exception to the dogma extra ecclesiam nulla salus, incorporated the new theology in Redemptoris Missio.The dogma EENS was effectively discarded.The Catechism of the Church refers to this dogma defined by three Church Councils as, an aphorism !(CCC 846).

 Salvation, which always remains a gift of the Holy Spirit, requires man's cooperation, both to save himself and to save others. This is God's will, and this is why he established the Church and made her a part of his plan of salvation. Referring to "this messianic people," the Council says; "It has been set up by Christ as a communion of life, love and truth; by him too it is taken up as the instrument of salvation for all, and sent on a mission to the whole world as the light of the world and the salt of the earth."(RM 10)
Again we have the new theology to replace the traditional salvation theology. The Church is now ' a communion' and 'an instrument of salvation' but it is no more the exclusive Ark of Salvation of Noah in which all men need to enter to be saved.There is known salvation outside the Church,for Cardinal Ratzinger.
He will now directly contradict the dogma extra ecclesiam nulla salus as in the Letter of the Holy Office 1949.He will mix up what is a possibility as being a  known reality.It would be heresy in the past centuries to say that ' it is granted not only to those who explicitly believe in Christ and have entered the Church.' (RM 10)
Defacto it is granted to only those who explicitly have entered.We do not know anyone who is  saved who did not explicitly believe in Christ. This was the 1949 philosophical mistake.
Since he assumes that those who are in invincible ignorance can be saved and they refer to known cases he states 'for such people salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally part of the Church...''(RM 10)
When Lumen Gentium 14 refers to 'those who know' it is a reference to invisible cases in 2016. So they cannot be projected as being exceptions to the Feeneyite interpretation of EENS. Yet this is exactly what Cardinal Ratzinger assumed i.e invisible cases are not invisible.

Salvation in Christ Is Offered to All
10. The universality of salvation means that it is granted not only to those who explicitly believe in Christ and have entered the Church. Since salvation is offered to all, it must be made concretely available to all. But it is clear that today, as in the past, many people do not have an opportunity to come to know or accept the gospel revelation or to enter the Church. The social and cultural conditions in which they live do not permit this, and frequently they have been brought up in other religious traditions. For such people salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally part of the Church but enlightens them in a way which is accommodated to their spiritual and material situation. This grace comes from Christ; it is the result of his Sacrifice and is communicated by the Holy Spirit. It enables each person to attain salvation through his or her free cooperation.-Redemptoris Missio 10
The rest of Redemptoris Missio separates salvation in Jesus from the necessity of being a formal member of the Church.He refers to 'the  ecclesiocentrism" of the past'(RM 17)
We have more new theology based on the objective error in the Letter of the Holy Office 1949, likewise ' one may not separate the kingdom from the Church. It is true that the Church is not an end unto herself, since she is ordered toward the kingdom of God of which she is the seed, sign and instrument.' The seed,sign and instrument are vague terms.This passage does not say all need to formally enter the Church.
He then refers to the Holy Spirit.It makes me ask how can the Holy Spirit teach an objective philosophical error and then have a new theology created upon this factual mistake ?. It is a fact of life that we cannot see or know that catechumen who desired the baptism of water and did not receive it and was saved.It will always be a hypothetical case for us. So how can this theoretical case be projected as a foundation for Cardinal Ratzinger's new theology ?
So now 'thinking with the Church" (sentire cum Ecclesia).'(RM 36) means being able to see non Catholics in Heaven saved with the baptism of desire and without the baptism of water in the Catholic Church.This is being able to see ghosts.
Or it means being able to know on earth non Catholics who will be saved without the baptism of water and Catholic faith.This means knowing what only God could really know.
No where does Cardinal Ratzinger say all non Catholics are on the path to Hell without 'faith and baptism'(AG 7).He does not state that most people are on the way to Hell since they die without 'faith and baptism'(AG 7, LG 14).Nor does he state that Catholics are the new people of God, Catholics are the new Chosen People (NA 4).This was the traditional basis for mission.
Redemptoris Missio 55 states,'Dialogue should be conducted and implemented with the conviction that the Church is the ordinary means of salvation and that she alone possesses the fullness of the means of salvation'.Again he means 
'the Church' according to the new theology and not 'the Church', according to the 16th century ecclesiology which did not consider hypothetical cases as being objectively explicit.They did not assume invisible cases were physically visible.-Lionel Andrades

1.

DECEMBER 22, 2016

Cardinal Ratzinger 's work : a rupture between faith and reason

http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_07121990_redemptoris-missio.html

Cardinal Ratzinger 's work : a rupture between faith and reason

MAGISTERIUM IN REBELLION
The present Magisterium of the two popes is in rebellion.With an irrational reasoning they interpret Vatican Council II.Then they enforce this false reasoning in pontifical universities and seminaries in Rome.This error was made in public by  Pope Benedict.It is a rupture with faith and reason.It is a rupture in the work of the cardinal who wrote on the harmony of faith and reason.Here below is the proof.

ENFORCED IN PONTIFICAL UNIVERSITIES
I have shown in previous blog posts how this error is taught ,to everyone's satisfaction, in the  Legionaries of Christ University APRA in Rome,where I studied.It is the same at the Urbaniana University's ecclesiology classes.The same irrationality is compulsory at the University of St.Thomas Aquinas(Angelicum) Rome.Then the same irrational philosophy and traditional theology is enforced at St.John Lateran University and the Benedictine Pontifical university of St.Anselm in Rome.Rahner's theology on salvation based on the visible for us baptism of desire is the norm.
Pope Francis and Cardinal Walter Kasper also use the irrational inference in the interpretation of Vatican Council II. The false inference is the basis for their new ecclesiology.They are not aware,may be, that without the false inference ecclesiology of the Novus Ordo Mass and the Traditional Latin Mass is the same, it is the old ecclesiology.This is the only rational ecclesiology.Ecclesiology does not depend on the liturgy.

VATICAN CURIA HAS NO CITATIONS
So the Vatican Curia would be in a crisis if the SSPX asked them to cite references in Vatican Council II to support the new ecclesiology.There are none. They are only depending on the irrational premise and inference.Without it LG 16, for example,  is not an exception to the old ecclesiology.
For Fr.Jean Marie Gleize who teaches Ecclesiology at the SSPX seminary at Econe,Switzerland the SSPX Headquarters, Vatican Council II is also not ecclesiocentric.Since he assumes there are exceptions to the dogma. He uses the irrational premise and inference.It is the same error being made at the Pontifical Universities and seminaries in Rome.

HERE IS THE PROOF
In the following text we can see how Cardinal Ratzinger rejected the dogma extra ecclesiam nulla salus, when he was the Prefect of the Congregation for the Doctrine of the Faith.He  approve the following International Theological Commission paper.He assumed, like Pope Pius XII, that there were known cases of the baptism of desire and being saved in invincible ignorance.They excluded the baptism of water in the Catholic Church.
We know that these cases if they exist are invisible. So how could they be exceptions to traditional extra ecclesiam nulla salus?



INTERNATIONAL THEOLOGICAL COMMISSION, VATICAN

Christianity and the World Religions (1997)













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'10. Exclusivist ecclesiocentrism—the fruit of a specific theological system or of a mistaken understanding of the phrase extra ecclesiam nulla salus—is no longer defended by Catholic theologians after the clear statements of Pius XII and Vatican Council II on the possibility of salvation for those who do not belong visibly to the Church (cf, e.g., LG 16; GS 22)...'-International Theological Commission, Christianity and the World Religions
Lionel: The International Theological Commission(ITC) is implying here that the possibility of salvation for those who do not belong visibly to the Church are visible for the ITV.
So it is an exception to the exclusivist ecclesiology of the past.

How can a possibility, a theoretical case, be a known exception defacto? 
Where are these exceptions in real life? 
How can invisible cases be exceptions to the exclusivist ecclesiology. This is specious reasoning.

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67. Vatican Council II makes its own the expression extra ecclesiam nulla salus. But in using it the council explicitly directs itself to Catholics and limits its validity to those who know the necessity of the Church for salvation. The council holds that the affirmation is based on the necessity of faith and of baptism affirmed by Christ (LG 14). In this way the council aligned itself in continuity with the teaching of Pius XII, but emphasized more clearly the original parenthentical character of this expression.- Christianity and the World Religions 1997,International Theological Commission
Lionel: The International Theological Commission,Vatican is implying here that only those who know the necessity of the Church for salvation are visible for us.For the ITC these cases are relevant to the dogma extra ecclesiam nulla salus.They are exceptions.But those who 'knowì and are damned and those who are in ignorance and are not damned are known only to God!
We cannot know of a single such case on earth.
So how can they be relevant to the dogma extra ecclesiam nulla salus as it was known for example to the 16th century missionaries.
This is false reasoning.
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66. In his encyclical Mystici Corporis, Pius XII addresses the question, How are those who attain salvation outside visible communion with the Church related to her? He says that they are oriented to the mystical body of Christ by a yearning and desire of which they are not aware (DS 3821).-Christianity and the World Religions 2007
Lionel:
Yes they can be saved theoretically followed by the baptism of water and we do not know who are these cases specifically
We do not know any such case on earth.
We do not know anyone personally who is '
So one cannot imply that those saved with the baptism of desire are exceptions to the dogma. They are not explicit. So why mention something which is irrelevant?
We cannot know anyone 'oriented to the mystical body of Christ by a yearning and desire of which they are not awareì and who is saved.So why is this mentioned with reference to extra ecclesiam nulla salus ?
This is specious philosophy.

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The opposition of the American Jesuit Leonard Feeney, who insisted on the exclusivist interpretation of the expression extra ecclesiam nulla solus, afforded the occasion for the letter of the Holy Office, dated 8 August ,1949, to the archbishop of Boston, which rejected Feeney s interpretation and clarified the teaching of Pius XII.
Lionel:
'who insisted on the exclusivist interpretation'.
There is no more an exclusivist interpretation for the ITC since there are 'explicit exceptions'?!
The baptism of desire and being saved in invincible ignorance are visible and invisible for Fr. Luiz Ladaria S.J and Cardinal Ratzinger-
If Pius XII assumed hypothetical cases of the baptism of desire etc were not hypothetical then it was a mistake.It was an objective mistake.He was contradicting an infallible teaching of the Church by using a false premise ( visible for us baptism of desire).

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With the doctrine about the Church as the universal sacrament of salvation or the sacrament of the kingdom of God, theology seeks to respond to the new way of posing the problem.
Lionel: 
That the Church is the universal sacrament of salvation or the sacrament of the kingdom of God is theoretical and a general statement.It does not conflict with the traditional exclusivist interpretation of the dogma which says all need to formally enter the Church in the present times.There can be those saved in invincible ignorance etc and it would be known only to God.
So what is hypothetical and theoretical for us cannot be a concrete exception to the dogma.It is not a concrete case in our reality.
'With the doctrine about the Church as the universal sacrament of salvation or the sacrament of the kingdom of God,theology seeks to respond to the new way of posing the problem'.This is false. This is the new theology trying to accomodate visible for us baptism of desire and being saved in invincible ignorance.This is also the basis for Rahner's Anonymous Christian. It is based on known cases outside the Church , of non Catholics saved without the baptism of water and Catholic faith.
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63. The primary question today is not whether men can attain salvation even if they do not belong to the visible Catholic Church; this possibility is considered theologically certain.

Lionel: 
The problem really is that this theologically possibility is considered an actual case, defacto known. Since if it was only a possibility it would not be an exception or relevant to the teaching on all needing to be incorporated into the Church as members for salvation. Now all do not need to be incorporated into the Church, as the Letter of the Holy Office1949 states, since there are theologically know exceptions.Possibilities are exceptions.
This was the philosophical reasoning of Ratzinger and Ladaria.It is a rupture between faith and reason.
They should be ashamed of themself.
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65. One speaks of the necessity of the Church for salvation in two senses: the necessity of belonging to the Church for those who believe in Jesus and the necessity for salvation of the ministry of the Church which, on mission from God, must be at the service of the coming of the kingdom of God.

Lionel: 
There is the necessity of belonging to the Church for all with no exception on earth. Since we do not know who is in invincible ignorance and will be saved. Only God can judge. We humans cannot distinguish between those who believe and will be saved and those who are in invincible ignorance and will be saved without the baptism of water.
According to the dogma Cantate Domino, Council of Florence, Protestants and Orthodox Christians need to convert to avoid the fires of Hell. According to Vatican Council II (AG 7, LG 14), all need faith and baptism for salvation.
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66. In his encyclical Mystici Corporis, Pius XII addresses the question, How are those who attain salvation outside visible communion with the Church related to her? He says that they are oriented to the mystical body of Christ by a yearning and desire of which they are not aware (DS 3821).

Lionel: 
In Mystici Corporis, Pius XII does not state that these cases are explicit or that they are exceptions to the strict and traditional interpretation of the dogma extra ecclesiam nulla salus.
So there is an irrational premise and inference made here by Fr.Luiz Ladaria S.J the President of the ITC and Fr. Charles Morerod O.P the Secretary and other members of the ITC.These members of the Congregation for the Doctrine of the Faith are promoting a rupture between faith and reason.They include Cardinal Gerhard Muller and Archbishop Augustine Di Noia.
They wrongly inferred that those saved with the baptism of desire are exceptions to the dogma. In other words they are known, to be exceptions.
Zero cases cannot be exceptions says the apologist John Martignoni.
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The letter distinguishes between the necessity of belonging to the Church for salvation (necessitas praecepti) and the necessity of the indispensable means of salvation (intrinseca necessitas); in relationship to the latter, the Church is a general help for salvation (DS 3867—69).In the case of invincible ignorance the implicit desire of belonging to the Church suffices; this desire will always be present when a man aspires to conform his will to that of God (DS 3870). But faith, in the sense of Hebrews 11:6, and love are always necessary with intrinsic necessity (DS 3872).

Lionel:
 How can someone unknown be an exception to the dogma ? In ' the case of invincible ignorance the implicit desire of belonging to the Church suffices'. This is hypothetical.It is a non existing case in our reality. Defacto, in reality every one with no exception needs to enter the Church for salvation and we do not know any such hypothetical case.This was an objective mistake made in the Letter of the Holy Office 1949.
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68. In contrast to Pius XII, the council refused to speak of a votum implicitum (implicit desire) and applied the concept of the votum only to the explicit desire of catechumens to belong to the Church (LG 14). With regard to non-Christians, it said that they are ordered in diverse ways to the people of God. In accord with the different ways with which the salvific will of God embraces non-Christians, the council distinguished four groups: first, Jews; second, Muslims; third, those who without fault are ignorant of the Gospel of Christ and do not know the Church but who search for God with a sincere heart and try to fulfill his will as known through conscience; fourth, those who without fault have not yet reached an express knowledge of God but who nonetheless try to lead a good life (LG 16).
Lionel:
 Is Lumen Gentium 16 (LG 16) which is cited here explicit or implicit? For the ITC it is explicit and so is an exception to the dogma. LG 16 refers to a hypothetical case known only to God. We do not know 'those who without fault are ignorant of the Gospel of Christ and do not know the Church but who search for God with a sincere heart...'-and who will go to Heaven.This is a common error.
LG 16 is being used in Pontifical Universities to change ecclesiology.The new ecclesiology being taught is based on this precise mistake. They mix up what is invisible as being visible.This is a rupture between faith and reason.It is accepted by the political Left.
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69. The gifts which God offers all men for directing themselves to salvation are rooted, according to the council, in his universal salvific will (LG 2, 3, 26; AG 7). The fact that even non-Christians are ordered to the people of God is rooted in the fact that the universal call to salvation includes the vocation of all men to the catholic unity of the people of God (LG 13). The council holds that the close relationship of both vocations is rooted in the unique mediation of Christ, who in his body that is the Church makes himself present in our midst (LG 14).
Lionel: 
The ITC states 'The fact that even non-Christians are ordered to the people of God is rooted in the fact that the universal call to salvation includes the vocation of all men to the catholic unity of the people of God' (LG 13). Is it a fact? We do not know any such case.
There is no known case of a non Catholic being saved without Catholic Faith and the baptism of water.
There was no known case in 1949 when the Letter of the Holy Office was issued. There was no known case before 1949. Humanly speaking we cannot know any such case.So how can a hypothetical possibility , which could be followed with the baptism of water, be considered ' a fact'. With or without the baptism of water there is no known case of salvation outside the Church.While the dogma says outside the Church there is no salvation.
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41. The semina verbi, "seeds of the word", can be found outside the limits of the visible Church and specifically in the different religions; this motif is frequently combined with that of the light which enlightens all men and with that of the preparation for the Gospel (AG 11, 15; LG 16, 17; NA 2; Redemptoris missio, 56).
Lionel:
How can we humans know of someone saved without Catholic Faith and the baptism of water and with the 'seeds of the Word'(AG 11) or that 'ray of the Truth'(NA 2) ? 
There is no such case known in the past or the present.
So why is it assumed that AG 11 and NA 2 refer to known cases? 
Why are they linked to the dogma when these cases are invisible? This is an objective mistake of the ITC.It is confused thinking.

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42. The theology of the seeds of the word stems from Saint Justin Martyr.
Lionel:
O.K let us say there is someone who could be saved with the seeds of the Word somewhere 'out there'.Why suggest these cases are known and then why link them to the dogma? This is irrational reasoning.
All need to be incorporated into the Church as members and we do not know anyone in 2016 saved with seeds of the Word.
Did not Cardinal Raztinger as a philosopher and theologian know this?
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Faced with the polytheism of the Greek world, Justin sees in philosophy an ally of Christianity since it has followed reason; now this reason is found in its totality only in Jesus Christ, the Logos in person. Only Christians know the Logos in its entirety.3 But the whole human race has participated in this Logos. Hence from the beginning there have been those who have lived in accordance with the Logos, and in this sense there have been "Christians" even though the knowledge they have had of the seminal Logos has only been partial.4
Lionel:
Who are they personally ? Were there any such known cases in 1997? Are there any such cases known in 2016? This is all speculation.
The ITC will presume these cases are known and then posit this against the dogma.
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But in any case the partial and seminal presence of the Logos is a gift and a divine grace. The Logos is the power of these "seeds of truth".- Christianity and the World Religions 1997
Lionel:
And since they are known only to the Logos and are unknown to us they are not relevant to the dogma extra ecclesiam nulla salus.The dogma states all  need to be formal members of the Church in the present times, to go to Heaven and avoid Hell. The dogma does not mention any exceptions.
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The study of the theme "Christianity and the World Religions" was adopted for study by a large majority of the members of the International Theological Commission. To prepare this study a subcommission was established composed of Bishop Norbert Strotmann Hoppe, M.S.C.; Rev. Barthelemy Adoukonou; Rev. Jean Corbon; Rev. Mario de Franca Miranda, S.J.; Rev. Ivan Golub; Rev. Tadahiko Iwashima, S.J.; Rev. Luis F. Ladaria, S.J. (president); Rev. Hermann J. Pottmeyer; and Rev. Andrzej Szostek, M.I.C. General discussion on this theme took place during several meetings of the subcommission and in the plenary sessions of the International Theological Commission held at Rome in 1993, 1994 and 1995. The present text was approved "in forma specifica" by vote of the commission on 30 September 1996 and was submitted to its president, Joseph Cardinal Ratzinger, prefect of the Congregation for the Doctrine of the Faith, who has given his approval for its publication.
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The Hope of Salvation for Infants who die without being baptised (2007)


59. The Letter of the Holy Office to the Archbishop of Boston (1949) offers further specifications. “To gain eternal salvation, it is not always required that a person be incorporated in reality (reapse) as a member of the Church, but it is necessary that one belong to it at least in desire and longing (voto et desiderio). It is not always necessary that this desire be explicit as it is with catechumens.

When one is invincibly ignorant, God also accepts an implicit desire, so called because it is contained in the good disposition of soul by which a person wants his or her will to be conformed to God’s will”. - The Hope of Salvation for Infants who die without the being baptized', International Theological Commission,2007
Lionel:
 The International Theological Commission,Vatican is implying here that being saved in invincible ignorance and without the baptism of water; having an implicit desire, refer to cases who are visible to us.For the ITC these cases are relevant to the dogma extra ecclesiam nulla salus.They are exceptions.The ITC is irrational.
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58. In the face of new problems and situations and of an exclusive interpretation of the adage: “salus extra ecclesiam non est”,[88] the magisterium, in recent times, has articulated a more nuanced understanding as to the manner in which a saving relationship with the Church can be realized. The Allocution of Pope Pius IX, Singulari Quadam (1854) clearly states the issues involved: “It must, of course, be held as a matter of faith that outside the apostolic Roman Church no one can be saved, that the Church is the only ark of salvation, and that whoever does not enter it, will perish in the flood. On the other hand, it must likewise be held as certain that those who live in ignorance of the true religion, if such ignorance be invincible, are not subject to any guilt in this matter before the eyes of the Lord”- The Hope of Salvation for Infants who die without being baptized(2007. International Theological Commission) http://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_index-doc-pubbl_en.html
Lionel:The Allocution of Pope PIus IX clearly does not state in the passage cited above that those saved in invincible ignorance are explicitly known and so are exceptions to the dogma. The dogma says whoever does not enter into the Church will perish. The Church Councils and popes knew this.
This unfortunately was the error of the Archbishop of Boston Richard Cushing and the Jesuits there.They first assumed that these cases were explicit and without the baptism of water .Then they linked it to the dogma as an exception.It is now magisterial in the Catholic Church. It is a rupture between reason and traditional faith.

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59. The Letter of the Holy Office to the Archbishop of Boston (1949) offers further specifications. “To gain eternal salvation, it is not always required that a person be incorporated in reality (reapse) as a member of the Church, but it is necessary that one belong to it at least in desire and longing (voto et desiderio). It is not always necessary that this desire be explicit as it is with catechumens.
Lionel:
Yes in principle a person can be saved with the baptism of desire followed by the baptism of water. In reality, explicitly we do not know any case of a person saved in Heaven with the baptism of desire,with or without the baptism of water. So it is not an issue with reference to the dogma extra ecclesiam nulla salus.So why mention 'that one can belong' to the Church ' at least in desire and longing'? The Letter of the Holy Office 1949 made an objective mistake, The magisterium accepted his objective mistake.

The ITC mentioned it since they were confused. They assumed these were explicit, known cases in the present times.
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When one is invincibly ignorant, God also accepts an implicit desire, so called because it is contained in the good disposition of soul by which a person wants his or her will to be conformed to God’s will”.
Lionel:
Yes and the International Theological Commission (ITC) assumes that these cases are explicit and known in reality so for them these unknown can invisible cases contradict the dogma extra ecclesiam nulla salus.This is a magisterial mistake, a rupture between faith and reason approved by Pope Benedict XVI 
-Lionel Andrades

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DECEMBER 17, 2016

Unprecedented!

http://eucharistandmission.blogspot.it/2016/12/unprecedented.html

DECEMBER 15, 2016

UNPRECEDENTED!PHILOSOPHICAL MISTAKES DISCOVERED IN VATICAN COUNCIL II

http://eucharistandmission.blogspot.it/2016/12/unprecedentedphilosophical-mistakes.html

DECEMBER 13, 2016

PHILOSOPHICAL QUESTIONS FOR A PROFESSOR OF PHILOSOPHY : ASK HIM ABOUT MISTAKES IN VATICAN COUNCIL II

http://eucharistandmission.blogspot.it/2016/12/philosophical-questions-for-professor.html

DECEMBER 18, 2016


It's un- precedented in over 50 years. All the reports on Vatican Council II have not reported on this.Philosophical error runs through the Council text.

http://eucharistandmission.blogspot.it/2016/12/its-un-precedented-in-over-50-years-all.html

 DECEMBER 21, 2016
Magisterium in rebellion
http://eucharistandmission.blogspot.it/2016/12/magisterium-in-rebellion.html

 DECEMBER 21, 2016
Legion of Christ university in Rome like SSPX teaches officially approved irrationality :politically correct magisterium
http://eucharistandmission.blogspot.it/2016/12/legion-of-christ-university-in-rome.html

DECEMBER 19, 2016
Rupture in faith and reason at the Ateneo Pontificial Regina Apostolorum Rome
http://eucharistandmission.blogspot.it/2016/12/rupture-in-faith-and-reason-at-ateneo.html

DECEMBER 18, 2016
When I meet a non Catholic on the streets I know he is on the way to Hell since he could not be in the subsist it or know or did not know about Jesus and the Church category
http://eucharistandmission.blogspot.it/2016/12/when-i-meet-non-catholic-on-streets-i.html

DECEMBER 17, 2016
When I meet a non Catholic on the streets I know he is on the way to Hell since the Catholic Church teaches this : this would be news for many Catholics
http://eucharistandmission.blogspot.it/2016/12/when-i-meet-non-catholic-on-street-i.html