Cardinal Joseph Ratzinger as Prefect of the Congregation for the Doctrine of the Faith (CDF) supported new theories to justify the false Rahner-Ratzinger New Theology which says there is salvation outside the Church and so all do not need to be members of the Church to avoid Hell.
The New Theology, which he enforced in the Church is based upon invisible cases of the baptism of desire and blood and being saved in invincible ignorance, as being visible.He mistakes them for being physically visible. Then he infers that these personally known, visible in the flesh people are examples of salvation outside the Church and exceptions to the dogma EENS.So the dogma extra ecclesiam nulla salus is always interpreted by him as having known exceptions.I call this Cushingism.This was how the dogma EENS was seen by him, Rahner and the Masons.This is irrational. How can invisible people be considered visible? Then an inference made that these are examples of salvation outside the Church.? Lay people should correct Pope Benedict XVI. This is contrary to common sense and is a philsophical and theological innovation in the Catholic Church.
However ecclesiastical Masonry went ahead with the ruse and then they and others had to support it.Now every one has to accept his irrational and heresy in the Church.It is taught to Catholic school children and youth in catechism classes.
To consolidate this new teaching in the Church which rejects all needing to be members of the Church for salvation, Ratzinger and Schonborn say all who are saved are saved through Jesus and the Church (CCC 846)' salvation comes from Christ the Head through the Church which is his Body'. Cardinal Ratzinger also says that the good things in other religions are a help to entering the Church and that they derive from Jesus(CDF, Notification on Jacques Dupuis 2001).
What about the bad things? I ask myself. Even they can be a help.I am reminded of Scott Hahn saying he was struck by the permission given in the Protestant churches to contraception.This was something bad for him.This was a rung in his conversion to the Catholic Church.
So Cardinal Ratzinger could have also said that the bad things in other religions can lead a person to conversion into the Catholic Church.
Why did Cardinal Ratzinger say this I don't know.However Vatican Council II does mention the good things in other religions (NA 2, LG 8, GS 22).
But Vatican Council II mentions this because of the New Theology.In the New Theology there is salvation outside the Church and since this salvation is allegedly known it is an exception to the old ecclesiology of the Church based on no salvation outside the Church.
When this is kept in mind we know that there are so many superflous references in Vatican Council II which can be reinterpreted.A mental note must be made of them when reading the Council text.For instance NA 2. LG 8, GS 22 all refer to hypothetical cases and so they are not exceptions to the dogma EENS. Some one who does not exist in our reality, someone who cannot be seen or known practically, cannot be an exception to EENS.
We do not know any person saved with the good things in his religions and who did not need to enter the Church. We do not know any one saved outside the Church, who has been saved by Jesus and the Church and so did not have to convert into the Church as a member.
It seems as if Vatican Council II was called to implement the New Theology in the Catholic Church. This was the innovation at that time. The error was not corrected by the popes.
Until today Catholics interpret LG 16, UR 3, NA 2, GS 22 etc as referring to exceptions to the old ecclesiology and this same confusion is there in the Catechism of the Catholic Church. Since Cardinal Ratzinger and Pope John Paul II assumed hypothetical cases (LG 16 etc) refered to known people saved outside the Church, the Catechism accomodates this error and states all who are saved are saved through Jesus and the and the good things in other religions lead to conversion or must lead to conversion into the Catholic Church.
If Cardinal Ratzinger was not using the New Theology he could have said all who are saved are saved through Jesus and the Church and this does not contradict the dogmatic teaching which says all need to be members of the Church for salvation.
He could have said that there are good ( and bad) things in other religions which can lead a person to the Catholic Church, however this is not an example of salvation outside the Church, we do not know any one saved as such. So all need to be card carrying members of the Church for salvation, all need to have their names on the Parish Baptismal Register to avoid Hell.
As CDF Prefect he should have known that the Holy Office 1949 made an objective mistake when it assumed invisible baptism of desire for example was a visible exception to the Feeneyite interpretation of the dogma EENS.Pope Pius XII made a mistake.
It was the Holy Office which was in heresy and not Fr. Leonard Feeney and the St. Benedict Center.Instead of pointing out the error he consolidated in Christianity and the World Religions, the theological paper of the International Theological Commission,which he approved.Cardinal Luiz Ladaria S.J, the present Secretary of the CDF, was the the President of the ITC, when this paper with an objective error was accepted in the Church.
846 How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:
Basing itself on Scripture and Tradition, the Council teaches 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, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.-Catechism of the Catholic Church(Emphasis added)
4. It is consistent with Catholic doctrine to hold that the seeds of truth and goodness that exist in other religions are a certain participation in truths contained in the revelation of or in Jesus Christ. However, it is erroneous to hold that such elements of truth and goodness, or some of them, do not derive ultimately from the source-mediation of Jesus Christ.
V. On the value and salvific function of the religious traditions
8. In accordance with Catholic doctrine, it must be held that «whatever the Spirit brings about in human hearts and in the history of peoples, in cultures and religions, serves as a preparation for the Gospel (cf. Dogmatic Constitution Lumen gentium, 16)». It is therefore legitimate to maintain that the Holy Spirit accomplishes salvation in non-Christians also through those elements of truth and goodness present in the various religions; however, to hold that these religions, considered as such, are ways of salvation, has no foundation in Catholic theology, also because they contain omissions, insufficiencies and errors regarding fundamental truths about God, man and the world.
Furthermore, the fact that the elements of truth and goodness present in the various world religions may prepare peoples and cultures to receive the salvific event of Jesus Christ does not imply that the sacred texts of these religions can be considered as complementary to the Old Testament, which is the immediate preparation for the Christ event
- CDF,Notification on Fr. Jacques Dupuis,2001