Cardinals and bishops at the Synods, under the influence of Cardinal Ratzinger/Pope Benedict rejected exclusive salvation in the Catholic Church. They assumed hypothetical and unknown cases of LG 8, LG 14, LG 16 etc were objective examples of salvation outside the Church. So for them, like it was for Cardinal Ratzinger, the Syllabus of Errors had become obsolete. This is official modernism. The Oath Against Modernism is violated. Also the Oath of Office for religious and bishops, has become modernistic with the New Theology of Rahner and Ratzinger

From Pope Benedict XVI and the Church

Pope Benedict’s Ecclesiology

Ratzinger/Benedict’s ecclesiology is biblical, grounded in Christology. (Yes and it excludes the traditional exclusivist ecclesiology, with the Church having an exclusiveness in salvation) The Church has its origins in Jesus’s gathering of the community of the new covenant (Luke 22:20). From the beginning, the Church has a structure; it is not ‘an amorphous mob,’ but centred on Jesus’s choice of the Twelve and Peter. [1] He stresses that the primacy of Peter is recognised by all the major New Testament traditions, and that even the great Rudolf Bultmann acknowledged that Peter was entrusted with the supreme leadership of the Church, though Ratzinger rejects the Protestant view that the Petrine succession consists solely in the word as such, rather than in any ‘structures,’ since the New Testament is careful to bind the word of Scripture to specific witnesses.[2]

Lionel: Pope Benedict rejects the hierarchical Church as being necessary for salvation. He rejects the need for all to members of the hierarchical Church to avoid Hell.

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Two themes stand at the centre of Pope Benedict’s ecclesiology. One is that his vision of the Church is fundamentally eucharistic. Appealing to Paul’s description in 1 Corinthians 10:16-17 of our becoming the one body of Christ by sharing in his body in the Eucharist, he argues that the Church is founded on the Eucharist: ‘The Church is the celebration of the Eucharist: The Eucharist is the Church; they do not simply stand side by side; they are one and the same.’[3] Sharing in the Eucharist, for Benedict, breaks down the divisive walls of our subjectivity, gathering us into a deep communion with Christ and with each other.

Thus from this eucharistic ecclesiology flows the second theme so important to Benedict, the Church as a communion (communio). The recovery of this ancient concept since the mid- twentieth century[4] has helped move official Catholic ecclesiology from a juridical, institutional ecclesiology to a more theological one based on a shared life in Christ and in the Spirit. United by word and sacrament, especially the Eucharist, the Church is a communion, a uniting of men and women vertically with the triune God and horizontally with one another, becoming truly one body. The Church has its origins, not as a club or circle of friends, but as the ‘people of God’ coming together for the word of God and especially the Eucharist. Thus, ‘the centre of the oldest ecclesiology is the eucharistic assembly—the Church is communio.’[5]

Lionel: Yes the Church is also 'mystery' and 'sacrament' for Pope Benedict but it is not the only Ark of Noah that saves in the flood.He rejects the exclusive concept of salvation of the Magisterium and missionaries of the 16th century.

Recently he has gone further and has said that non Catholics do not need to convert into the Catholic Church for salvation. 

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For Ratzinger, the Church cannot be understood as a ‘federation of communities,’ still less as different denominations as it exists today. More properly, the primitive Church was an ecclesia in ecclesiis, one Church existing in many local Churches: the one body of the Lord, whole in every community, each united with its bishop, who were all in communion with each other and with the bishop of Rome, symbolising the one Church of God in this world.

He is critical of efforts to reduce an ecclesiology of communion to an aggregate of self-sufficient local Churches. A Church that does not live in visible, sacramental communion with other Christians, or that does not seek communion with the worldwide communion of the ecclesia catholica may be an ecclesial community, but not a Church in the proper sense. Hence his emphasis on apostolic succession, understood as the succession in the historic episcopacy. This is one of his foundational ecclesiological principles, the essence of the Church’s catholicity and apostolicity. He sees this as the key question between Catholics and Protestants, arguing that Luther reduced the Eucharist to an ‘assurance to the individual’s troubled conscience that his sins have been forgiven,’ with the result that the Reformation lost a sense of the eucharistic context which constitutes the Church as a communion.[6]

Nor can the Church be separated from the kingdom of God, as not infrequently happens in some liberation or pluralist theologies. The 2000 declaration of the Congregation for the Doctrine of the Faith, Dominus Iesus, issued under Ratzinger’s presidency, insists on the inseparability of kingdom of God from Christ or from the Church (no. 18). From the days of his study of Bonaventure, Ratzinger has been strongly against what he sees as any effort to ‘immanentise’ the eschaton, to use a term of Eric Vögelin.[7] That would mean for him making salvation something within history, rather than beyond it, reducing the Church to a Church of the poor, with a mission which is primarily social rather than based on hierarchical mediation.[8]

Lionel: Pope Benedict has never said that Orthodox Christians or even Protestants need to enter the Catholic Church to avoid Hell(for salvation).He has also interpreted Vatican Council II as a rupture with salvation according to the Magisterium of the 16th century( Avvenire, March 2016).This is official heresy and schism from the Vatican. It cannot be magisterial since the Holy Spirit cannot support the objective mistake in the Letter of the Holy Office 1949(LOHO).Pope Benedict uses the LOHO irrational premise and inference.

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Leadership in a Global Church

The Roman Catholic Church over which Pope Benedict presides has a number of unique claims. It is the world’s oldest institution, with a continuity of identity, structures, and faith that reaches back to the first Christian communities. Even as outspoken a critic as Hans Küng acknowledges that only one Church from the time of Ignatius of Antioch (c. 110) has been known as the ‘Catholic Church,’ despite the wish of other Churches to be called catholic. Even if other Churches do not wish to be considered ‘new’ Churches and are not ‘uncatholic’ communities, each of them owes part of its nature as a Church either directly or indirectly to its relationship with the Catholic Church.[9]

Lionel: However with Pope Benedict's New Theology, based upon unknown cases of LG 8, LG 14, LG 16 etc being known examples of salvation outside the Church, there is salvation outside the Church for him. There is known salvation outside the visible boundaries of the Catholic Church for him. So there are allegedly known people now in Heaven for him who are there without faith and baptism.This contradicts Ad Gentes 7, Vatican Council II which says all need faith and baptism for salvation.

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Second, the Catholic Church is already a world Church, linking Christians locally and universally into one communion. Embracing more than half of all Christians in the world, some 53 percent, it is present in almost every country. At the 1985 Extraordinary Synod of Bishops, 74 percent of the bishops attending came from countries other than those of Europe or North America. At the 2005 Synod on the Eucharist, the 244 bishops present came from some 118 different countries. With international structures such as synods of bishops, religious orders and lay movements, a developed social teaching and a universal spokesman in the person of the pope, the Catholic Church is uniquely positioned to witness to the kingdom of God in an era characterised by globalisation. With such structures and networks in place, it could link other Christian Churches together into a communion of communions that would be truly catholic.

Lionel: However all the cardinals and bishops who participated at those Synods, under the influence of Cardinal Ratzinger/Pope Benedict reject exclusive salvation in the Catholic Church. They assume hypothetical and unknown cases of LG  8, LG 14, LG 16 etc are objective examples of salvation outside the Church. So for them, like it was for Cardinal Ratzinger, the Syllabus of Errors had become obsolete.

This is official modernism. The Oath Against Modernism is violated. Also the Oath of Office for religious and bishops, has become modernistic with the New Theology of Rahner and Ratzinger.-Lionel Andrades

https://www.thinkingfaith.org/articles/20100916_1.htm