Tuesday, October 1, 2019

Finally we have something positive from Louie Verrecchio . This is the beginning








AKA Catholic

“Conciliar Church” – Part I: The dual-hierarchy theory


Conciliar Church
In February of 2013, Fr. Jean-Michel Gleize, SSPX, published an article entitled, Can one speak of the ‘conciliar church’?  We will examine the content of this article in Part II.

Some months later, Bishop Tissier de Mallerais wrote an article drawing some very different conclusions. In it, he both explained and defended Archbishop Marcel Lefebvre’s thoughts concerning the existence of a “conciliar church,” one that the Archbishop accused of being radically incompatible with the Holy Catholic Church.
Lionel: The Conciliar Church can be Feeenyite or Cushingite, interpreted with the false premise or without it and the conclusion would obviously be different.
Archbishop Lefebvre and the SSPX bishops are Cushingites. So their conclusion has to be non traditional and heretical. It is a rupture with Tradition and 'the true Catholic Church'.
They assume Lumen Gentium is a rupture with the past ecclesiology of the Church. This is irrational Cushingite reasoning.
Pope Paul VI was a Cushingite. He could have interpreted the Council with Feeneyism i.e invisible non Catholics are invisible and so are not objective and practical exceptions to the past ecclesiology.He did not choose to do so. Traditionalists today make the same mistake.
They do not want to affirm the strict interpretation of the dogma outside the Church there is no salvation since there are practical consequences.
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At the outset, Bishop Tissier – author of the Archbishop’s “definitive biography” and one of his “closest associates and a scholar in his own right” (according to Angelus Press) – offers the following definitions: 
The Catholic Church is the society of the baptized who want to save their souls in professing the Catholic faith, in practicing the same Catholic worship and in following the same pastors, successors of the Apostles.
Lionel : Yes.
The conciliar church is the society of the baptized who follow the directives of the current Popes and bishops, in espousing more or less consciously the intention to bring about the unity of the human race, and in practice accepting the decisions of the Council, following the new liturgy and submitting to the new Code of Canon law.
Lionel: Yes and who interpret all magisterial documents with a false premise. The red is an exception to the blue.1
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He then proceeded to propose the dual-hierarchy theory:
If this be so, we have two churches who have the same heads and most of the same members, but who have different forms and ends diametrically incongruous: on the one hand eternal salvation seconded by the social reign of Christ, King of Nations, on the other hand the unity of the human race by liberal ecumenism, that is to say broadened to all religions…
Lionel : We have one Church in which, like the Arian heresy of the past, every one interprets magisterial documents with a false premise to create a rupture with Tradition.
Vatican Council II is traditional for me.
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Bishop Tissier evidently recognizes that the idea of “two diametrically incongruous churches with the same heads” represents a challenge to both faith and reason. He then asks rhetorically:
“Is it possible to have one hierarchy for two churches?”
Lionel : He has gone off the rails with Cushingite theology.
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The very purpose of Bishop Tissier’s article is, of course, to demonstrate why such a proposition is indeed possible, the alternative being to assert his disagreement with Archbishop Lefebvre. (More on that imperative later.) I would encourage readers to examine His Excellency’s arguments in their fullness by following the hyperlink provided.
Lionel : Archbishop Lefebvre was an irrational Cushingite and not aware of it.His writings are obsolete and so is his interpretation of Vatican Council II.
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Here, I will address the question that has been posed, offering for consideration an alternative point of view. Before we begin, let me be perfectly clear in saying that my purpose is in no way to denigrate the memory of Archbishop Lefebvre. All who call themselves “traditional” owe a great deal to His Excellency.
That said, his opinions are not above reproach. In our attempts to make sense of the problems that presently beset us, the best we can do is to search for the truth using Catholic common sense, with reliance on the sure doctrine of the Church, while trusting in the Lord to meet our sincerity with the grace necessary to persevere in faith. It is with this in mind that we now proceed.
Lionel : Cushingism or Feeneyism decides the doctrine of the Church on salvation.It is related to mission, ecumenism and other doctrines.
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Bishop Tissier quotes Archbishop Lefebvre as saying:
How could it be more clear?! From now on it is the conciliar church one must obey and be faithful to, and not to the Catholic Church. This is precisely our problem. We are suspended a divinis by the conciliar church, of which we do not want to be a part. This conciliar church is a schismatic church, because it breaks with the Catholic Church of all time. It has its new dogmas, its new priesthood, its new institutions, its new liturgy, already condemned by the Church in many official and definitive documents.
Lionel: He is not aware of the false premise and how without it the Conciliar Church supports the past ecclesiology.
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Elsewhere, Bishop Tissier makes it perfectly plain that the Archbishop held to the existence of “a parallel and organized society called the conciliar church,” as opposed to merely “a liberal and modernist ‘spirit’” that somehow managed to infect the Catholic Church; i.e., the Archbishop, he tells us, held to the existence of two distinct societies – one Catholic, the other conciliar.
Returning to the quote above, in short order, Archbishop Lefebvre repeated one of the concepts that most cry out for our attention:
The church which affirms such errors [the conciliar church] is at one and the same time heretical and schismatic.
Lionel: Yes with Cushingism it is heretical and schismatic and so are the traditionalists who interpret Vatican Council II, the Catechisms and Creed with alleged invisible cases of the  baptism of desire(BOD), baptism of blood(BOB) and invincible ignorance(I.I), being practical exceptions to the past ecclesiology and an ecumenism of return.
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With this description in mind, we can rephrase the question at hand:
Is it possible for the hierarchy of a heretical and schismatic organized society to serve, at one and the same time, as the sacred hierarchy of the Holy Roman Catholic Church?
Lionel: They are heretical and schismatic but so is the Church in general when Catholics interpret magisterial documents with a false premise. Also some of the 'magisterial documents', like Redemptoris Missio and Dominus Iesus were written by Cushingite Cardinal Joseph Ratzinger. His new theology was based upon an objective error and an irrational interpretation of the Council.
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To answer this question, one is hardly constrained to mere speculation alone; rather, there exist relevant, concrete examples for us to consider.
The bishops of the organized societies known as the Orthodox Churches, for instance, are both heretical (e.g., their rejection of the Immaculate Conception, the indissolubility of marriage, the doctrine of original sin) and schismatic (their rejection of papal primacy). More could certainly be said of their condition; e.g., with regard to Apostolic succession, the valid but illicit nature of their sacraments, etc., arguably adding to the parallels that exist with the Novus Ordo Church.
For our purposes, however, it is enough to note – firstly, as a matter of Catholic common sense – that these men by no means are, nor can they aspire to be, “heads” of both the Orthodox and the Holy Catholic Church.
Lionel: When Ad Gentes 7 says all need faith and baptism it refers to Catholic faith and the baptism of water in the Catholic Church. This was the traditional interpretation.
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At this, it may be helpful to focus our attention more specifically on the nature of schism. To this end, the new (that is, the conciliar) Code of Canon Law will suffice:
Can. 751 Schism is the withdrawal of submission to the Supreme Pontiff or from communion with the members of the Church subject to him.
Lionel: Schism is also there when the Supreme Pontiff uses a false premise and inference to create a rupture with the Magisterium of the past.Pope Francis contradicts the past popes before Pius XII on BOD, BOB and I.I  and the dogma extra ecclesiam nulla salus(EENS).
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As for the consequences of schism:
Can. 1364 §1 An apostate from the faith, a heretic or a schismatic incurs a latae sententiae excommunication, without prejudice to the provision of Can. 194 §1, n. 2; a cleric, moreover, may be punished with the penalties mentioned in Can. 1336 §1, nn. 1, 2 and 3.
Lionel : The present two popes have rejected the Athanasius Creed(outside the Church no salvation) with their visible- for- them BOD,BOB and I.I.
They have re-interpreted Vatican Council II and all the Catechisms as a rupture with the dogma extra ecclesiam nulla salus with visible- for- them LG 8, LG 16, UR 3, NA 2, GS 22 etc, cases in 1965-2019.
They have rejected the traditional interpretation of EENS with alleged known and practical exceptions of BOD, BOB and I.I.
They have reinterpreted Vatican Council II as a rupture with the Syllabus of Errors on an exclusivist ecclesiology and an ecumenism of return,with alleged known and practical exceptions of BOD, BOB and I.I.
This is first class heresy and schism. It is official schism. It cannot be called magisterial since their error is human.This is not the teaching of the Holy Spirit.
For instance they interpret Lumen Gentium as a rupture with the past exclusivist ecclesiology. We now know that there is nothing in the entire text of Lumen Gentium to contradict the past ecclesiology, unless a false premise is used.
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For the sake of thoroughness:
Can. 194 §1 The following are removed from ecclesiastical office by virtue of the law itself:
2° one who has publicly defected from the catholic faith or from communion with the Church.
Lionel: This would include the present two popes and just about every one else who follow them. It would also include the popes since Paul VI.
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As for Canon 1336, it simply describes penalties that may be incurred in addition to those already treated, the former already being sufficient for our purposes, we’ll move on.
With all that has been said thus far in mind, we may repeat after Archbishop Lefebvre: How could it be more clear?! 
If one accepts the Archbishop’s view (as reality demands) that the conciliar church is A) an organized society quite separate from the Catholic Church, and B) schismatic and heretical, then one is also hard pressed to deny – as the canons cited above make clear – that the dual-hierarchy theory is utterly untenable.
Lionel: His view is flawed since like Pope Paul VI he chose to interpret Vatican Council II with an irrationality.
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Even so, Bishop Tissier went on to engage certain anticipated arguments against it:
That the Catholic hierarchy governs at the same time the Catholic Church and a society which has the appearance of a counterfeit church seems to go against the assistance promised by Christ to Peter and his successors, guaranteeing the unerring magisterium and the indefectibility of the Church (Mt. 16, 17-19; 28,20).
Lionel: It is not magisterial to interpret Church documents with a false premise to create a non traditional conclusion.
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Before moving on, we must make note of a contradiction: As previously shown, Bishop Tissier made it plain that Archbishop Lefebvre’s position concerned more than just the appearance of a counterfeit church, as if it were but an illusion; rather, he proposed “a parallel and organized society called the conciliar church.” In other words, this counterfeit church truly exists.
Lionel: Yes and he was a part of it.So is Louie Verrecchio who interprets Vatican Council II etc irrationally.Since, he does not want to affirm Feeneyite EENs.
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That clarification out of the way, I would encourage readers to examine a previous post wherein the indefectibility of the Roman Church and the Roman Pontiff’s role in Christ’s promise is examined in some detail. Having done so, one will understand why Bishop Tissier sees this as a major challenge to the dual-hierarchy theory.
Unfortunately, however, it’s a challenge he does not fully engage as he continued:
If the Pope directs another church, he is an apostate and he is no longer pope and the sedevacantist hypothesis is verified. We simply need to respond that “Prima sedes a nemine judicatur” and that by consequence, no authority can pronounce obstinacy, declaring the pertinacity of a sovereign Pontiff in error or deviance; and that on the other hand in case of doubt, the Church supplies at least the executive power of the apparent Pope (can. 209 of the Code of Canon law 1917).
Lionel: The sedevacantists are also in heresy and schism since they use Cushingite theology and then put the blame on Vatican Council II.They do not make the Feeneyite-Cushingite distinction.
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In this, we find a secondary motive (or perhaps more accurately, motive 1b.) behind Bishop Tissier’s pre-ordained conclusion; namely, to discredit the sedevacantist hypothesis out of hand, and this without bothering to mention its rather obvious relevance to the present discussion, even if only to argue against it.
Bishop Tissier is essentially asking his readers to forgo any critical analysis whatsoever and simply assume that each of the conciliar popes – men who openly served as the recognizable heads of that organized, heretical and schismatic society known as the conciliar church – have always been, at one and the same time, true popes of the Holy Roman Catholic Church.
Lionel: Yes they are popes and heretical ones. Cushingism came into the Church with the Letter of the Holy Office 1949. It was accepted at Vatican Council II.The Council is Cushingite in the Council Fathers( Richard Cushing, Rahner, Ratzinger etc).However the Council can also be interpreted with Feeneyism. With rational Feeneyism there are no ambigous passages in the Council. With Cushingism there are ambigous passages which accompany  orthodox passages. The ambiguity is created with the false premise.Once the ambigous passages are seen as being only hypothetical they cease to contradict the orthodox passages which support the old ecclesiology.
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A detailed examination of the sedevacantist position is well beyond the scope of the present article, however, let us apply once more the Orthodox analogy:
Is it within the realm of possibility that the Ecumenical Patriarch of the schismatic Orthodox Church could also be, at one and the same time, the Holy Roman Pontiff?   
If Archbishop Lefebvre’s dual-hierarchy theory is correct, then we must conclude that it is possible. As those with sensus Catholicus most certainly know, however, it is not.
The only argument offered by Bishop Tissier in this matter concerns the fact that “the first See is judged by no one,” a truth that isn’t even being called into question, and one that in no way supports the idea that one man can be both the Patriarch of the Orthodox Church and the Roman Pontiff of the Holy Catholic Church.
In addition to being forced, as it were, to ignore relevant facts and gloss over relevant arguments, another unfortunate consequence of laboring to uphold an untenable proposition is that it often leads one to set forth equally untenable supporting arguments. One of the most remarkable, in this particular case, is the following from Archbishop Lefebvre:
This conciliar church is therefore not Catholic. In the measure in which the Pope, the bishops, priests or faithful adhere to this new church, they separate themselves from the Catholic Church. The church of today is the true Church only in the measure in which it continues and is one with the Church of yesterday and of always.
Lionel : The true, Catholic Church exists today.It comes out clear when the theology is rational and Feeneyite.
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The Society of St. Pius X and self-identified traditionalists everywhere (aka Catholics) often rail, and rightly so, against the ludicrous notion that one can somehow be in partial communion with the Catholic Church – that is, somewhat in communion, while also somewhat out of communion – and this as opposed to full communion.
And yet, as painful as it may be to do so, we must admit that Archbishop Lefebvre himself, in a sincere effort to make sense of the unprecedented crisis at hand, suggested essentially the same thing when he proposed the novel idea of a society that is Catholic in measure.
Simple observation alone tells us the conciliar church is precisely what the Archbishop believed it to be – an organized society that is heretical and schismatic, one that no longer teaches the true Faith and thus is radically incompatible with the Holy Catholic Church, the same which it simply mimics in the manner of a counterfeit.
What seemed to His Excellency to be measures of Catholicity discernible within this counterfeit church were truly nothing of the kind; they were, and are, simply artifacts of the Faith that have been stolen from the one true Church of Christ.
These are the very same Catholic treasures that the Second Vatican Council, in its ungodly ecumenical fervor, anointed as “elements of sanctification and truth found outside of the Church’s visible structure” (cf LG 8); specifically, in the communities of the heretics and schismatics. (Are you seeing the common thread?)
Lionel: No. I cannot see the common thread. There is no common thread here for a Feeneyite.Only with the irrational interpretation of Lumen Gentium 8 a common thread of heresy and a rupture with Tradition, is created.
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This manner of thinking is precisely what gave birth to the Council’s reprehensible proposition stating that “the one Church of Christ subsists in the Catholic Church.” (ibid.)
Lionel:The Council Fathers were Cushingite but we can interpret Lumen Gentium 8 with Feeneyism, if we want to.In this way there is no hermeneutic of rupture with the past.
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How ironic it is that Archbishop Lefebvre, who fought so valiantly for so long against the falsehoods set forth by the Second Vatican Council, inadvertently lent credence to one of its most poisonous errors.
The conciliar church is not unlike all of the other organized, heretical and schismatic societies to be found in this world; it is an amalgam of Christian truth and diabolical lies. The most noteworthy unique feature of the conciliar church is that it poses, and evidently convincingly so, as the Catholic Church.
Lionel: The Conciliar Church is the Catholic Church when it is interpreted with a rational theology.The Conciliar Church supports the old ecumenism and old ecclesiology of the Church upon which was based the proclamation of the Social Reign of Christ the King in all political legislation.
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The Council, as cited above, made mention of “the Church’s visible structure,” which at the time of its calling was still plainly visible for all to see. This brings us to yet another observation concerning the dual-hierarchy theory.
Unaccounted for in Bishop Tissier’s treatment is the fact that the only plainly visible structure before our eyes today is that of the conciliar church; indeed, they have the buildings! They also have, as we have considered, the overwhelming preponderance of the hierarchy. As Archbishop Lefebvre noted, they also have their new dogmas, new priesthood, new institutions, new liturgy and a new Code of Canon Law as well.
Lionel : Yes all based on Cushingism which is also the theology of Louie Verrecchio.
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It is as if the Catholic Church – the Roman Church into which St. Cyprian proclaimed “faithlessness cannot gain access” – is almost entirely eclipsed by the counterfeit version. One may even be tempted to wonder if she hasn’t defected.
Lionel : No.Interpret Vatican Council II without the false premise and the ecclesiology of the Church will change dramatically before your very eyes.
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As noted, Bishop Tissier anticipates this difficulty as well. He states:
And as for the indefectibility of the Church it does not hinder the fact that it can come to be that the Church, following a great apostasy as that announced by St. Paul (2 Thess. 2:3), is reduced to a modest number of true Catholics. In consequence, none of the difficulties raised against the existence of a society truly called the conciliar church and directed by the Pope and the Catholic hierarchy are decisive.
This is the closest he comes to engaging the indefectibility argument head-on. A reading of the citation provided (2 Thess. 2:3), however, reveals that it too is merely a deflection.
It is one thing to imagine the Church being reduced to a “modest number of Catholics,” it is quite another for the Apostolic See (aka the ever faithful Roman Church, or “Eternal Rome” as the Archbishop often said) to become either unrecognizable, invisible, or both.
In its treatment of the indefectibility of the Church, the 1917 Catholic Encyclopedia states:
The Church can never undergo any constitutional change which will make it, as a social organism, something different from what it was originally. It can never become corrupt in faith or in morals; nor can it ever lose the Apostolic hierarchy, or the sacraments through which Christ communicates grace to men.
It can never lose the Apostolic hierarchy…
Herein lies a third motivating factor for embracing the dual-hierarchy theory in spite of its obvious shortcomings; it serves to account, albeit poorly, for the Roman Church’s lack of visibility in our day. This, as noted in a previous post, is a genuine mystery, one to which I do not have an answer.
Bishop Tissier makes a final attempt to paint the dual-hierarchy theory with Catholic colors, stating:
Formally considered the conciliar church is a sect which occupies the Catholic Church. It has its organized instigators and actors, as had the modernism condemned by St. Pius X…
Here, we find yet another contradiction as Bishop Tissier had previously presented the conciliar church as an organized society all its own, apart from the Catholic Church. This is rather more substantial than a mere “sect” within the Church.
In any case, the analogy fails inasmuch as the Modernists opposed by Pope St. Pius X, even though organized in their nefarious and often furtive efforts, were not a true society unto themselves, with a clearly identifiable structure and hierarchy. They were, more properly, infiltrators and subversives moving about within the visible structures of the Holy Catholic Church, while the conciliar church identified by Archbishop Lefebvre, as we have noted, is much more than this.
Lionel: This would all become meaningless once the Council is interpreted with the false premise.This is not just a personal view.
A priest here in Rome is no more allowed to offer the traditional Latin Mass. Since he is red pilled on the Lefebvrists, traditionalists in general and Vatican Council II. He has said that there are no known cases of LG 8, LG 14, LG 16, UR 3, NA 2, GS 22 etc which he personally knows of. There are none in 2019. Other priests in Rome same the same.
So many years have passed and Louie Verrecchio cannot make this simple observation and he keeps writing these long reports.
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In conclusion, one of the takeaways from this exercise thus far is that we live in such extraordinarily trying times that even the most saintly defenders of tradition are at a loss to fully explain it. To some degree or another, we must occasionally (perhaps often) admit, I just don’t know.
Lionel: Finally we have something positive from Louie. This is the beginning.-L.A
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May it please God to enlighten us with patience and faithfulness and wisdom, until such time as the Immaculate Heart of Mary triumphs at long last. 


1

 JULY 4, 2019


Vatican Documents are interpreted with the red being an exception to the blue

The Vatican Document released by the Commission for Relations with the Jewsinterpreted Vatican Council II with the red being an exception to the blue.So it is flawed.
So also the Balamand Declaration and the Joint Declaration on Justification with the Lutherans.
They are based upon the same error.
The Congregation for the Doctrine of the Faith needs to issue a clarifiction and acknowledge the mistake.
-Lionel Andrades

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Ad Gentes 7, Vatican Council II
 Therefore, all must be converted to Him, made known by the Church's preaching, and all must be incorporated into Him by baptism and into the Church which is His body. For Christ Himself "by stressing in express language the necessity of faith and baptism (cf. Mark 16:16; John 3:5), at the same time confirmed the necessity of the Church, into which men enter by baptism, as by a door. Therefore those men cannot be saved, who though aware that God, through Jesus Christ founded the Church as something necessary, still do not wish to enter into it, or to persevere in it." Therefore though God in ways known to Himself can lead those inculpably ignorant of the Gospel to find that faith without which it is impossible to please Him...- Ad Gentes 7. Vatican Council II
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Lumen Gentium 14, Vatican Council II

14. This Sacred Council wishes to turn its attention firstly to the Catholic faithful. Basing itself upon Sacred Scripture and Tradition, it teaches that the Church, now sojourning on earth as an exile, is necessary for salvation. Christ, present to us in His Body, which is the Church, is the one Mediator and the unique way of salvation. In explicit terms He Himself affirmed the necessity of faith and baptism(124) and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church. Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.
They are fully incorporated in the society of the Church who, possessing the Spirit of Christ accept her entire system and all the means of salvation given to her, and are united with her as part of her visible bodily structure and through her with Christ, who rules her through the Supreme Pontiff and the bishops. The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion. He is not saved, however, who, though part of the body of the Church, does not persevere in charity. He remains indeed in the bosom of the Church, but, as it were, only in a "bodily" manner and not "in his heart."(12*) All the Church's children should remember that their exalted status is to be attributed not to their own merits but to the special grace of Christ. If they fail moreover to respond to that grace in thought, word and deed, not only shall they not be saved but they will be the more severely judged.(13*)
Catechumens who, moved by the Holy Spirit, seek with explicit intention to be incorporated into the Church are by that very intention joined with her. With love and solicitude Mother Church already embraces them as her own.- Lumen Gentium 14, Vatican Council II

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 Unitatis Redintigratio (Decree on Ecumenism), Vatican Council II
It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.
Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life - that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation," that they can benefit fully from the means of salvation. We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.-Unitatis Redintigratio (Decree on Ecumenism), Vatican Council II
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 Dignitatis Humane 1, Vatican Council II

First, the council professes its belief that God Himself has made known to mankind the way in which men are to serve Him, and thus be saved in Christ and come to blessedness. We believe that this one true religion subsists in the Catholic and Apostolic Church, to which the Lord Jesus committed the duty of spreading it abroad among all men. Thus He spoke to the Apostles: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have enjoined upon you" (Matt. 28: 19-20). On their part, all men are bound to seek the truth, especially in what concerns God and His Church, and to embrace the truth they come to know, and to hold fast to it.

This Vatican Council likewise professes its belief that it is upon the human conscience that these obligations fall and exert their binding force. The truth cannot impose itself except by virtue of its own truth, as it makes its entrance into the mind at once quietly and with power.

Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society. Therefore it leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ.-Dignitatis Humane 1, Vatican Council II

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 Catechism of the Catholic Church


 "Outside the Church there is no salvation"  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.

847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church: 

Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation.

848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."

-Catechism of the Catholic Church 846-848 

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 DOMINUS IESUS 

IV. UNICITY AND UNITY OF THE CHURCH
16.  The Lord Jesus, the only Saviour, did not only establish a simple community of disciples, but constituted the Church as a salvific mystery: he himself is in the Church and the Church is in him (cf. Jn 15:1ff.; Gal 3:28; Eph 4:15-16; Acts9:5).  Therefore, the fullness of Christ's salvific mystery belongs also to the Church, inseparably united to her Lord. Indeed, Jesus Christ continues his presence and his work of salvation in the Church and by means of the Church (cf.Col 1:24-27),47 which is his body (cf. 1 Cor 12:12-13, 27; Col 1:18).48 And thus, just as the head and members of a living body, though not identical, are inseparable, so too Christ and the Church can neither be confused nor separated, and constitute a single “whole Christ”.49 This same inseparability is also expressed in the New Testament by the analogy of the Church as the Bride of Christ (cf. 2 Cor 11:2; Eph 5:25-29; Rev 21:2,9).50
Therefore, in connection with the unicity and universality of the salvific mediation of Jesus Christ, the unicity of the Church founded by him must befirmly believed as a truth of Catholic faith. Just as there is one Christ, so there exists a single body of Christ, a single Bride of Christ: “a single Catholic and apostolic Church”.51 Furthermore, the promises of the Lord that he would not abandon his Church (cf. Mt 16:18; 28:20) and that he would guide her by his Spirit (cf. Jn 16:13) mean, according to Catholic faith, that the unicity and the unity of the Church — like everything that belongs to the Church's integrity — will never be lacking.52
The Catholic faithful are required to profess that there is an historical continuity — rooted in the apostolic succession53 — between the Church founded by Christ and the Catholic Church: “This is the single Church of Christ... which our Saviour, after his resurrection, entrusted to Peter's pastoral care (cf. Jn 21:17), commissioning him and the other Apostles to extend and rule her (cf. Mt28:18ff.), erected for all ages as ‘the pillar and mainstay of the truth' (1 Tim 3:15). This Church, constituted and organized as a society in the present world, subsists in [subsistit in] the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him”.54  With the expression subsistit in, the Second Vatican Council sought to harmonize two doctrinal statements: on the one hand, that the Church of Christ, despite the divisions which exist among Christians, continues to exist fully only in the Catholic Church, and on the other hand, that “outside of her structure, many elements can be found of sanctification and truth”,55 that is, in those Churches and ecclesial communities which are not yet in full communion with the Catholic Church.56 But with respect to these, it needs to be stated that “they derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church”
-Dominus Iesus 16. 


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LETTER OF THE HOLY OFFICE 1949 DURING THE PONTIFICATE OF POPE PIUS XII

( This letter was  an inter office correspondence between cardinals. However the liberals placed it in the Denzinger and it has been referenced in Vatican Council II and the Catechism of the Catholic Church. It contains an objective error when it assumes invisible and unknown cases of the baptism of desire, baptism of blood and being saved in invincible ignorance are visible and known exceptions to the traditional interpretation of the dogma extra ecclesiam nulla salus.Upon this Letter is based the New Theology.)
 We are bound by divine and Catholic faith to believe all those things which are contained in the word of God, whether it be Scripture or Tradition, and are proposed by the Church to bebelieved as divinely revealed, not only through solemn judgment but also through the ordinary and universal teaching office (, n. 1792).
Now, among those things which the Church has always preached and will never cease to preach is contained also that infallible statement by which we are taught that there
 is no salvation outside the Church.
However, this dogma must be understood in that sense in which the Church herself understands it. For, it was not to private judgments that Our Savior gave for explanation those things that are contained in the deposit of faith, but to the teaching authority of the Church...
Now, among the commandments of Christ, that one holds not the least place by which we are commanded to be incorporated by baptism into the Mystical Body of Christ, 
which is the Church, and to remain united to Christ and to His Vicar, through whom He Himself in a visible manner governs the Church on earth...

Therefore, no one will be saved who, knowing the Church to have been divinely established by Christ, nevertheless  refuses to submit to the Church or withholds obedience from the Roman Pontiff, the Vicar of Christ on earth.
Not only did the Savior command that all nations should  enter the Church, but He also decreed the Church to be a means of salvation without which no one can enter the kingdom of eternal glory.
In His infinite mercy God has willed that the effects, necessary for one to be saved, of those helps to salvation which are directed toward man's final end, not by intrinsic
 necessity, but only by divine institution, can also be obtained in certain circumstances when those helps are used only in desire and longing. This we see clearly stated in the Sacred Council of Trent, both in reference to the sacrament of regeneration and in reference to the sacrament of penance (, nn. 797, 807).
  Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member, but it is necessary that at least he be united to her by desire and longing.
However, this desire need not always be explicit, as it is in catechumens; but when a person is involved in invincible ignorance God accepts also an implicit desire, so called because it is included in that good disposition of soul whereby a person wishes his will to be conformed to the will of God.

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JUNE 29, 2019

Fr Matteo Visioli Undersecretary of the Congregation for the Doctrine of the Faith (CDF) has ordered that all religious communities interpret Vatican Council II and other magisterial documents with the red being an exception to the blue. This is obligatory also for the Franciscans of the Immaculate. They are not permitted to interpret the Council with the red not being an exception to the blue https://eucharistandmission.blogspot.com/2019/06/fr-matteo-visioli-undersecretary-of.html
JUNE 29, 2019
Cardinal Kurt Koch interprets Vatican Council II interpreted with the red being an exception to the blue. He does not dare interpret the Council with the red passages not being objective exceptions to the orthodox blue passages which support EENS https://eucharistandmission.blogspot.com/2019/06/cardinal-kurt-koch-interprets-vatican.html
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JUNE 30, 2019

Pope Francis used the red is an exception to theblue interpretation of Vatican Council II on his return flight from Abu Dhabi : it was a mistake








JUNE 12, 2018

 


The Joint Statement of the Catholics and Lutherans on Justification and the Balamand Declaration were false. Lutherans and Orthodox Christians do not have the faith needed for salvation.Pope Benedict was a Cushingite who rejected EENS

 NOVEMBER 1, 2017

Balamand Declaration with Orthodox Christians and Declaration on Justification with Lutherans null and void : wrongly interprets Vatican Council II with a false premise to create a rupture with the dogma extra ecclesiam nulla salus and the Syllabus of Errorshttps://eucharistandmission.blogspot.com/2017/11/balamand-declaration-with-ortodox.html

OCTOBER 31, 2017

Image result for Photo of Joint Lutheran Catholic Declaration on Justification

Vatican-Lutheran Joint Declaration on Justification was null since the Catholic side rejected the dogma extra ecclesiam nulla salus and wrongly re-interpreted Vatican Council II as a rupture with EENS http://eucharistandmission.blogspot.it/2017/11/balamand-declaration-with-ortodox.html
Popes since the time of Pius XII have in public used irrational, non traditional and heretical Cushingism as a theology - 2 http://eucharistandmission.blogspot.it/2015/12/popes-since-time-of-pius-xii-have-in.html
Vatican’s Commission for Religious Relations with Jews uses irrational Cushingism as a basic theology
http://eucharistandmission.blogspot.it/2015/12/vaticans-commission-for-religious.html
John Vennari is not aware of the heresy of Cushingism
http://eucharistandmission.blogspot.it/2015/12/john-vennari-is-not-aware-of-heresy-of.html
Irrational Cushingism theology in the Document on the Jews is also there in Redemptorist Missio and Dominus Iesus
http://eucharistandmission.blogspot.it/2015/12/irrational-cushingism-theology-in.html
DECEMBER 15, 2015 Louie Verrecchio still doesn't get it :there is a theology of Cushingism and Feeneyism https://eucharistandmission.blogspot.com/2015/12/louie-verrecchio-still-doesnt-get-it.html
http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/relations-jews-docs/rc_pc_chrstuni_doc_20151210_ebraismo-nostra-aetate_en.html


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