Wednesday, April 26, 2017

Father Gerstle FSSP interprets Vatican Council II with Cushingism instead of Feeneyism : accepts rupture with dogma EENS (Feeneyite), Syllabus of Errors etc

FSSP Superior Distinguishes Fraternity from SSPX, Eschews “Traditionalist” Label

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Father Gerstle further distances himself from those smaller groups within the SSPX – whom he calls “hardliners” – who “reject the Second Vatican Council to a large extent, for example with regard to religious freedom or as to the decree on ecumenism.”
Lionel: Father Gerstle like the SSPX interprets the Second Vatican Council II with Cushingism instead of Feeneyism.So the Council emerges as a break with the dogma extra ecclesiam nulla salus (EENS Feeneyite).If he accepted the Council with Feeneyism then Vatican Council III would not be a break with Tradition, in particular the dogma EENS(Feeneyite).

 Some of them, he says, also doubt the validity of the new liturgy. Gerstle makes it clear, moreover, where the Fraternity of St. Peter stands with regard to the Second Vatican Council:
The Fraternity of St. Peter, however, has accepted to study without prejudice the conciliar texts and has come to the conclusion that there is no breach with any previous magisterial statements. However, some texts are formulated in such a way that they can give way to misinterpretations. But, in the meantime, Rome has already made here concordant clarifications which the Society of St. Pius X should now also recognize. [Emphasis added]
Lionel: This is false.There is a break with the dogma EENS as it was known to the missionaries in the 16th century. This was confirmed by Pope Benedict XVI in March 2016 ( Avvenire).He said there was a development of the dogma with Vatican Council II.He was referring to Vatican Council II (Cushingite).This is also the interpretation of Father Gerstle.
If Pope Benedict interpreted Vatican Council II with Feeneyism then the Council would not be a rupture with the dogma EENS as it was known to the magisterium in the 16th century and previous centuries.

Additionally, Father Gerstle insists that for the FSSP, the new 1983 Code of Canon Law is the standard.
Lionel: The new 1983 Code of Canon Law is based on the new theology, the irrational theology, Cushingism. It was magisterial for Cardinal Joseph Ratzinger.If the 1983 Code of Canon Law was interpreted with Feeneyism it would not be acceptable to the Congregation for the Doctrine of the Faith, for political reasons. There would be objections from the Left.

 In his eyes, the SSPX has here some more reservations. For the FSSP, explains Gerstle “there is not a pre- and a post-conciliar Church.” “There is only the one Church which goes back to Christ,” he adds. Gerstle also insists that the FSSP does not “wish to polarize or even to promote splits,” but that they wish to instill in their own parishes “an ecclesial attitude.” Certain (unnamed, unspecified) abuses in the Church should only be criticized in a “differentiated and moderate way.”
Lionel: When magisterial documents are interpreted with Cushingite theology there has to be a pre and post Vatican Council II Catholic Church.
It is only with the theology of Feeneyism( invisible cases are not exceptions to EENS) that the pre and post Vatican Council II ecclesiology is the same.

Father Gerstle also distances himself from the concept “traditionalist” when he says: “This notion I do not like at all to hear. We are not traditionalists, but simply Catholic.” As Catholics, he says, “we appreciate tradition,” but without “completely blocking organic adaptations and changes.”
Lionel: Father Gerstle is a liberal. He interprets Vatican Council II and the dogma extra ecclesiam nulla salus with Cushingism. So Vatican Council II is a rupture with the past.
He also interprets the Catechism of the Catholic Church (1995) with Cushingism instead of Feeneyism. So the Catechism( Cushingite) is in harmony with Vatican Council(Cushingite)  and EENS (Cushingite) but a rupture with Vatican Council II(Feeneyite) and EENS( Feeneyite).It is a rupture with the magisterium of the 16th century which was Feeneyite( invisible cases are not visible, invisible baptism of desire and blood allegedly without the baptism of water in the Catholic Church was not relevant to EENS for them).

The worthy celebration of the traditional liturgy, together with a loyal teaching of the Catholic Faith, is at the center of the work of the FSSP, according to Gerstle.
Lionel: False there is no 'loyal teaching' of the Catholic Faith in the FSSP. They are liberals who have left the SSPX.
In Rome they offer the Traditional Latin Mass with the new ecclesiology since this is prudent, prudent in a worldly sense.The priority of the FSSP priests here is not to be suspended or transferred.

 “Salvation of souls” and “eternal life” are their Fraternity’s own concern. Unfortunately, adds the German priest, “the Four Last Things have been widely neglected in the Church, with the effect of a belittling and attenuation of sin and of a loss of the practice of sacramental confession.”
Father Gerstle sees that “one cannot simply introduce everywhere again the old liturgy and, so to speak, impose it upon people.” “Both rites thus [with the help of the “reform of the reform”] should enrich each other,” explains the priest. Certain elements of the new liturgy could be “enriching for the extraordinary form of the Roman Rite.”
Moreover, Father Gerstle also explains that, in the German district, there are growing numbers of faithful who are interested in the traditional Tridentine Mass. Some of the FSSP Masses have “100 to 180 faithful” in attendance. He admits, however, that the FSSP has not too many vocations.
Lionel: Why should a young man commit himself to the priesthood when the FSSP priests do not have the freedom to proclaim the Catholic Faith ?

 “All in all we have a good number of incomers [16 new priests in 2016 and currently some 100 seminarians altogether], but it is not so that we are under pressure due to high numbers of vocations.”
At the end of this interview, Gerstle explains that the SSPX faces a dilemma: either Bishop Fellay chooses unity with Rome and will have a split within his own organization, or he will choose unity within the SSPX and will not have unity with Rome. The German priest explains, as follows:
I think that the current Superior General, Bishop Bernard Fellay, will have to decide between unity with Rome and unity within the Society of St. Piux X. The realists within the leadership will then hopefully realize that there is no alternative to a reconciliation with Rome.
Lionel: The SSPX could choose to interpret all magisterial documents with Feeneyism. Then they will realize that there is no rupture with Tradition. Vatican Council II would no more be an issue for them.There would no more have to be an internal split.Since doctrinally there would be unity.
The FSSP could do the same.
It will be the liberals and Masons who will be in trouble. The Council would be in harmony with Tradition and they will not want to accept EENS ( Feeneyite).

The usually cautious and reserved Priestly Fraternity of St. Peter (FSSP) has now given its current opinion concerning the Society of St. Pius X (SSPX) and on its possible formal re-integration into the structures of the Catholic Church. Father Bernhard Gerstle – the head of the German district of the FSSP – just gave a 24 April interview to the German Bishops’ official website in which he explains many of the positions and opinions of his priestly fraternity. (Father Gerstle is the same priest who, in 2016, made a politely critical statement about the papal document Amoris Laetitia.)
Lionel: Moral subjectivism is used in Amoris Laeititia.It is assumed that a priest can know when someone in manifest mortal sin can be given the Eucharist. The person is not going to Hell and will be an exception.
In the same way in salvation theology it is assumed that we can know when there are explicit and known exceptions to the dogma EENS, for example in 2017. So there is subjectivism in moral and salvation theology in the Catholic Church. The error in salvation theology is standard theology for the FSSP.

Father Gerstle explains, first of all, that he himself split off from the SSPX because of the “illicit episcopal consecrations” in 1988 which, in his eyes, Cardinal Joseph Ratzinger tried to forestall. (Interestingly, and just in the recent past, there have been voices saying that Cardinal Ratzinger, as pope, later removed the excommunications of the four SSPX bishops because he realized that he had contributed to the intensification of that earlier conflict. Worth noting is that, Bishop Athanasius Schneider, who has served as an official Vatican liaison to the SSPX, recently called this act of excommunication an “injustice.”) In Gerstle’s eyes, the 1988 breach happened due to a “lack of trust toward Rome.” He also claims that many more priests within the SSPX had disapproved of the episcopal consecrations, “but did not make the final step.”
Lionel: Archbishop Lefebvre and the four bishops were objecting to Vatican Council II(Cushngite).Cardinal Ratzinger did not tell them that Vatican Council II could be interpreted also with Feeneyism and it would not be a rupture with the old ecclesiology.
-Lionel Andrades

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