Evidence of the deception at the Angelicum University

A Catholic student who has the Faith will lose it at the Angelicum University, Rome.

Vatican Council II is interpreted with a false premise. An artificial rupture is created with Tradition( EENS, Syllabus of Errors etc).

So there are new teachings on ecumenism and other religions.

This is unethical and immoral. They professors are aware of the deception but continue with it every year.
The following is being taught this semester, according to the University Handbook of Studies (2019-2020).

TI 2346 “Unità ecumeniche”. Corso di introduzione all’Ecumenismo. 3 ECTS

Come consuetudine il corso sarà organizzato secondo una didattica modulare, i cui moduli

pur costituendosi come unità a sé stanti, si possono concatenare in sequenza. I “Moduli” sono

quattro ; I. Spiritualità (fondazione biblica, cammino di conversione e riconciliazione), II. Storia

(divisioni storiche e Movimento ecumenico), III. Metodo (redazione e interpretazione dei do-

cumenti ecumenici), IV. Sistematica (principi cattolici dell’ecumenismo e contributo della Teo-

logia ecumenica alla teologia).

BIBLIOGRAFIA: i documenti della Chiesa: LG, UR, UUS, Direttorio per l’applicazione dei

principi e delle norme sull’ecumenismo; T.F. ROSSI, Manuale di Ecumenismo, Queriniana,

Brescia 2012.

T.F. ROSSI Mar. 8.30-10.15

dP 2875 Dogma ed ecumenismo: un binomio risolto nella Chiesa delle origini 3 ECTS

Il corso intende rivelare la preoccupazione dei Padri di mantenere l’unità della Chiesa, attra-

verso formulazioni di dogmi adeguate alle diverse correnti teologiche. Si fermerà l’attenzione

sul Primo Concilio di Costantinopoli (381) quale esempio, tuttora valido, di incontro tra defini-

zione del dogma e dialogo ecumenico.

BIBLIOGRAFIA : A. GRILLMEIR, Gesù il Cristo nella fede della Chiesa (Biblioteca teologica,

18-19), Brescia 1982; J.D.N. KELLY, Il pensiero cristiano delle origini, Bologna 1972; M. SI-

MONETTI, La crisi ariana nel IV secolo, Roma 1975; B. STUDER, Dio salvatore nei Padri

della Chiesa, Roma 1986.

B. DEGORSKI Ven. 10.30-12.15

The following course does not mention that Ad Gentes 7 says all need faith and baptism and there is nothing in Vatican Council II to contradict AG 7.

TE 2545 Introduction to the World’s Great Religions. 3 ECTS

In line with the teaching of Vatican Council II that the Church “rejects nothing of what is true

and holy in the religions” (Nostra aetate 2) the course offers a concise presentation of some

of the major religious traditions of our contemporary world. Following an initial exploration of

the religious phenomenon in general, attention will be focused on the basic elements of Indian

religions, such as Hinduism and Buddhism, Far Eastern traditions (Confucianism, Taoism and

Shinto), Islam as well as on the emerging New Age spirituality in Western culture that indicates

a changing religious landscape to which theology has to pay attention.

BIBLIOGRAPHY: C. E. FARHADIAN, Introducing World Religions, Grand Rapids: Baker Aca-

demic, 2015; J. R. HINNELLS (ed.), A New Handbook of Living Religions, Harmondsworth:

Penguin Books, 1997; J. R. HINNELLS (ed.), The Routledge Companion to the Study of Re-

ligions, Routledge, Abingdon, 2010; I. MARKHAM (ed.), A World Religions Reader, Oxford:

Blackwell, 1996; A. SHARMA (ed.), Our Religions, New York: HarperCollins 1993.

M. FUSS Thu. 8.30-10.15

Since Vatican Council II is interpreted with a false premise to create a rupture with Tradition.
There is no more the ecclesiology of the Church being like the Ark of Noah that saves in the Flood.

TE 2379 Ecclesiology. 5 ECTS

After a brief history of ecclesiology, the course will explore the images used in Scripture, Tra-

dition and the Magisterium to express the nature of the Church (People of God, Body of Christ,

Temple of the Spirit, etc.) ; the four properties or “notes” of the Church in the Creed (One,

Holy, Catholic, Apostolic) and several systematic definitions (mystery - sacrament, mystical

person, communion ...). We shall then examine the states of the Church in the history of sal-

vation (Ecclesia ab Abel); and the hierarchical constitution of the Church of Christ, ministries

and states of life, according to the Dogmatic Constitution of the Second Vatican Council on

the Church Lumen Gentium.

BIBLIOGRAPHY: LA SOUJEOLE (de), Benoît-Dominique, O.P., Introduction to the Mystery

of the Church, Washington, D.C., Catholic University of America Press, “Thomistic ressource-

ment series, 3” 2014 ; JOURNET Charles, card., The Theology of the Church, San Francisco,

Ignatius Press, 2004 ; BOUYER Louis, The Church of God - Body of Christ and Temple of the

Spirit, Franciscan Herald Press, 1982 (San Francisco, Ignatius Press, 2011) ; TILLARD, Jean-

Marie Roger, O.P., Church of Churches : the Ecclesiology of Communion, Collegeville (Minn.),

The Liturgical Press, 1992 ; NICHOLS Aidan, O.P., Figuring out the Church, San Francisco,

Ignatius Press, 2013

T. MICHELET, O.P. Mon. 10.30-12.15; Fri. 8.30-9.15

SCL 3276 La fraternità come categoria ecclesiologica 4 ECTS

Utilizzata con frequenza nel Nuovo Testamento come denominazione stessa della comunità

cristiana (philadelphòs), e ricorrente nella letteratura patristica (specie in Tertulliano) come ca-

tegoria privilegiata per esprimere l’autocomprensione ecclesiale, il termine “fraternità” è al

centro di una riscoperta nell’ecclesiologia contemporanea come principio ermeneutico capace

di esprimere il legame egualitario e dipendente da una comune origine, esistente tra i membri

del popolo di Dio. Alla luce delle indicazioni del Magistero di papa Francesco e del recente

documento della Commissione teologica internazionale La sinodalità nella vita e nella missione

della Chiesa (2018), il seminario si propone di verificare la pertinenza del principio “fraternità”

come categoria ermeneutica per esprimere la comunione ecclesiale e di stimolare gli studenti

ad approfondire percorsi in tale direzione in chiave storica e sistematica.

BIBLIOGRAFIA:. FRANCESCO, Esortazione apostolica Evangelii Gaudium, in EV 29 (2013);

COMMISSIONE TEOLOGICA INTERNZAZIONALE, La sinodalità nella vita e nella missione

della Chiesa (2 marzo 2018); J. RATZINGER, La fraternità cristiana, Queriniana, Brescia,

2005; S. DIANICH-C. TORCIVIA, Forme del popolo di Dio tra comunità e fraternità, San Paolo,

Cinisello Balsamo, 2012; C. TORCIVIA (ed.), La Chiesa è una fraternità. Un modo antico e

sempre nuovo di vedere la Chiesa e il mondo, Il Pozzo di Giacobbe, Trapani, 2016.

D. AUCONE, O.P. Gio. 14.30-16.15

Since Vatican Council II is interpreted with a false premise there is alleged known salvation outside the Church. The dogma extra ecclesiam nulla salus has been made obsolete. So there is a vague Christology with non Catholics not needing to enter the Catholic Church as members. They could be saved in other religions through Christ.This is the new theology of Rahner and Ratzinger based upon the false premise and inference.

dP 2985 Christ Beyond the Church 3 ECTS

Christ has no boundaries. The majestic image of Christ over the entrance portals of medieval

basilicas welcomes the faithful who enter. It is also the “identity card” of Christians who go out

into the multireligious world of today. The course discusses the religious and cultural challenge

for the Church who cannot claim the Lord as her private possession, but considers as well the

profound esteem which followers of other traditions nourish for Christ. On the other hand, one

has to face the diffusion of deviant “Christologies”, particularly in esoteric circles which distort

the authentic image of Christ. With particular attention to Indian religions (Hinduism, Buddhism)

and post-modern spiritualities, the course discusses some proposals from the “outside” in

search of a contemporary Christology.

BIBLIOGRAPHY: G. A. BARKER (ed.), Jesus in the World’s Faiths, Maryknoll: Orbis 2005;

M. DHAVAMONY (ed.), Jesus Christ in the Understanding of World Religions, Rome: PUG

2004; P. J. GRIFFITHS, Christianity through Non-Christian Eyes, Maryknoll: Orbis 1990; R.

RHODES, The Counterfeit Christ of the New Age Movement, Grand Rapids: Baker 1990; M.

M. THOMAS, The Acknowledged Christ of the Indian Renaissance, London: SCM Press, 1969.

M. FUSS Thu. 16.30-18.15

Vatican Council II without the false premise supports Feeneyite extra ecclesiam nulla salus(EENS). There is no rupture with EENS according to the Magisterium and missionaries of the 16th century. So there can be no development of doctrine. 

However here in this semester we see that the professor uses the false premise to interpret the Council and so there is a false inference and conclusion.He then considers this ' a development of doctrine'.

SECONDO SEMESTRE – SECOND SEMESTER

CORSI – COURSES

dP 3094 Fundamental Theology: The Development of Doctrine 3 ECTS

This course studies the development of doctrine from a historical and Thomistic perspective.

The course considers the modernist crisis as well as the theories of doctrinal development

proposed by John Henry Newman, Yves Congar and Walter Kasper. The course includes

case studies of specific doctrines, with a focus on development in moral doctrines such as re-

ligious freedom, slavery and the salvation of non-Christians.

BIBLIOGRAPHY: Y. CONGAR, La fede e la teologia, Desclée, Rome, 1967; W. KASPER,

The Methods of Dogmatic Theology, New York: Paulist Press, 1967; A. MESZAROS, The

Prophetic Church: History and Doctrinal Development in John Henry Newman and Yves Con-

gar, Oxford Univ. Press, 2016; J. H. NEWMAN, An Essay on the Development of Christian

Doctrine, South Bend: University of Notre Dame Press, 1989; J. T. NOONAN, A Church That

Can and Cannot Change, South Bend, Indiana: Univ. of Notre Dame Press, 2005.

B. BLANKENHORN, O.P. Mon. 14.30-16.15

The Faith is transmitted by interpreting Vatican Council II deceptively.

SEMINARI – SEMINARS

dS 3098 The Transmission of Faith Today 4 ECTS

More than half a century has passed since the closing of the Second Vatican Council, which

was meant to bring a renewal to the faith. Within a society characterized by growing secular-

ism, it is necessary to ask how this renewal can be realised today. In this course the most rel-

evant currents of thought will be analysed in relation to the Council’s objectives. The question

of hermeneutics, the interpretation of the texts of both the Council and the Church’s Tradition,

are crucial elements contributing to the transmission of the faith.

BIBLIOGRAPHY: PIUS XII, Encyclical Letter Humani generis, in: AAS 42 (1950), 562-578; J.

RATZINGER, The World and the Church: A Contrast between Vatican I and Vatican II, in: Gre-

gorianum 89, 253-261; JOHN HENRY NEWMAN, An Essay on the Development of Christian

Doctrine, New York 2007; J. RATZINGER, Theological Highlights of Vatican II, New York 1966;

Francis, Encyclical Lumen fidei, 29 June 2013.

R. WEIMANN Wed. 14.30-16.15

Ad Gentes 7 says all need faith and baptism. Muslims die without faith and baptism in the Catholic Church.Vatican Council II supports the strict interpretation of the dogma extra ecclesiam nulla salus. LG 8,LG 16, NA 2 etc refer to only hypothetical cases.They are not practical exceptions to the past understanding on there being exclusive salvation in the Catholic Church. This was the basis of mission and it is supported by Vatican Council II interpreted rationally.

However this is not the interpretation of the Council for J. ELLUL, O.P

eP 1736 “The hope that is in you”: Doctrinal and Moral Themes in

Christian-Muslim Dialogue 3 ECTS

This course discusses the principal aspects of Christian doctrine and life as well as Muslim

belief and practice by addressing questions frequently posed by Muslims regarding the Chris-

tian faith. The aim of this course is to enhance a sincere and dynamic process of dialogue

between Christians and Muslims.

BIBLIOGRAPHY: The Holy Bible; The Qur’an;Second Vatican Council, Declaration Nostra

Aetate

Pontifical Council for Interreligious Dialogue, Dialogue and Proclamation: Reflection and Ori-

entations on Interreligious Dialogue and the Proclamation of the Gospel of Jesus Christ, Li-

breria Editrice Vaticana, Città del Vaticano,1991

GIOIA, FRANCESCO (ed.), Interreligious Dialogue: The Official Teaching of the Catholic

Church from the Second Vatican Council to John Paul II, 1963-2005, Pauline Books & Media,

Boston, 2006

Thomas Aquinas, Reasons for the Faith (against Muslim Objections), in:

http://dhspriory.org/thomas/Rationes.htm

Timothy I, Apology for Christianity, in:

http://www.ccel.org/ccel/pearse/morefathers/files/timothy_i_apology_00_intro.htm

http://www.ccel.org/ccel/pearse/morefathers/files/timothy_i_apology_01_text.htm

J. ELLUL, O.P. Mon. 8.30-10.15

Vatican Council II says all need faith and baptism for salvation.The Orthodox Christians do not have it. Unitatis Redintigratio tells us that other Christians need to enter the Catholic Church for salvation. There are no exceptions mentioned in UR to the  past ecumemism of return but H. DESTIVELLE, O.P.,D.KERAMIDAS

and T.F ROSSI do not know about it.

eP 3291 Challenges and Perspectives of the Catholic-Orthodox Theological

Dialogue 3 ECTS

Initiated after the Second Vatican Council, the Catholic-Orthodox theological dialogue has is-

sued fundamental documents concerning the sacraments, uniatism, pneumatology, primacy

and synodality. This “two-voices” course will focus on the contribution of the main documents

of the national and international theological joint commissions and the perspectives for rap-

prochement between our Churches. It will also be an opportunity to highlight the distinctive

characteristics of both theological traditions with reference to contemporary authors.

Bibliography and material will be provided during the course.

H. DESTIVELLE, O.P.-D. KERAMIDAS Wed. 16.30-18.15

History

eP 2758 The Vatican II and the Ecumenical Observer: History of a Future 3 ECTS

The course will present the ecumenical intention as one of the guiding hermeneutical keys to

understand the mind of the Council. The course will thus explore as an essential part of this

inspiration the historical circumstances which determined the presence of the Ecumenical De-

legated-Observers and Invited-Guests to the conciliar sessions, as well as their contribution

in focusing relevant theological concepts of Vatican II.

BIBLIOGRAPHY: Selected bibliography will be provided during the course

T.F. ROSSI Fri. 14.30-16.15

According to the 'principles of Catholic ecumenism' over the centuries, suppported by Vatican Council II interpreted rationally, all Christians in the various denominations need to enter the Catholic Church for salvation ( to avoid Hell).

Practical

eP 3297 Catholic Principles of Ecumenism 3 ECTS

Rather than defining “principles of Catholic ecumenism”, the Second Vatican Council proposed

“Catholic principles of ecumenism”. Based on official documents and theological texts, the

course will present the main concepts and understandings that guide the Catholic Church in

promoting Christian unity: union/unity; perfect or imperfect communion; dialogue of truth and

dialogue of charity; hierarchy of truths; exchange of gifts; differentiated consensus; reconciled

diversity; sister Churches; purification of memory etc.

BIBLIOGRAPHY: Bibliography and material will be provided during the course

H. DESTIVELLE Wed. 16.30-18.15

R. RYBKA, O.P. and  C.J  DROSTE, O.P. interpret Vatican Council II with a false premise to create a false rupture with Tradition. They do this even after being informed. There is no correction or apology issued. Here they are teaching the moral theology of Aquinas.

mP 1950 Gli aspetti essenziali della morale fondamentale di san Tommaso d’Aquino/

The Essential Aspects of the Moral Theology According to

St Thomas Aquinas. 3 ECTS

Il corso è indirizzato come obbligatorio a coloro che non hanno mai studiato la morale di san

Tommaso d’Aquino, e a tutti coloro che vogliono approfondire gli argomenti morali già appresi.

Il corso sarà offerto in italiano e in inglese per dare la possibilità di frequentarlo a tutti gli stu-

denti interessati/ The course is obligatory for students who have never studied the moral theo-

logy of Thomas Aquinas. All others who wish to deepen their understanding of moral

arguments are welcome to follow the course. The course is offered in Italian or English to

allow all interested students to participate.

BIBLIOGRAFIA / BIBLIOGRAPHY: TOMMASO D’AQUINO, Summa Teologica 1-2, 1-106.

Ulteriore bibliografia verrà segnalata dai Docenti durante lo svolgimento del corso/ An exten-

ded bibliography will be provided by the Professor during the course.

R. RYBKA, O.P./C.J. DROSTE, O.P. Mer.Wed. 14.30-16.15

E. SULLIVAN, O.P.  uses a false premise to intetpret magisterial documents, including Vatican Council II, to create a rupture with de fide teachings of the Church. So he has changed the interpretatiion of the Nicene and Apostles Creed, rejected the Athanasius Creed, interpreted all the Catechisms irrationally  and heretically and then refuses to interpret Vatican Couincil II rationally.
Here he teaches  students about heresy as it was known over the centuries, but does not apply it to him and the other heretical professors.

mP 3300 The Virtue of Faith and Contrary Vices 3 ECTS

The theological virtue of Faith is of supreme importance for the moral life. Without Faith, ac-

cording to Aquinas, we cannot have the fullness of any other virtue. This course closely follows

his account of Faith in the Summa Theologiae, and also considers vices Aquinas argues are

contrary to Faith including heresy, apostasy, and blasphemy. This discussion is contextualized

by selected authors that discuss Catholic Tradition as it influences development in the moral

life.

BIBLIOGRAPHY: THOMAS AQUINAS, Summa Theologiae II-II, qq. 1-16; JOHN HENRY

NEWMAN, “On Consulting the Faithful in Matters of Doctrine” (Longmans, 1859). YVES

CONGAR, Tradition and Traditions (Burns and Oates, 1966)

E. SULLIVAN, O.P. Tue.14.30-16.15

St. Catherine of Siena affirmed the stict interpretation of the dogma extra ecclesiam nulla salus  as it was interpreted in her time. It is in harmony with Vatican Council II, when it is interpreted rationally.This was her 'lived theology' but it is not that of P.MURRAY O.P.

sP 2985 The Lived Theology of St Catherine of Siena 3 ECTS

Apart from a general introduction to the life and teachings of this remarkable lay woman, the

course will pay particular attention to: 1. Catherine as a preacher of God’s Mercy; 2. The ec-

clesial depth of Catherine’s spiritual vision; 3. Catherine and freedom.

BIBLIOGRAPHY: CATHERINE OF SIENA, The Dialogue, trans., S. Noffke, New York 1980;

The Letters of Catherine of Siena, vols 1-4, trans. S. Noffke, Tempe 2000-2001; The Prayers

of Catherine of Siena, 2nd edition, trans., S. Noffke, New York 2001; M. O’DRISCOLL, Cather-

ine of Siena: Passion for the Truth, Compassion for Humanity, New York 2000.

P. MURRAY,O.P. Mon. 16.30-18.15

The problem of the false interpretation of Vatican Council II at the Angelicum is also the same problem being faced by students at the traditionalist (SSPX) and sedevacantist seminaries and religious institutions.They also use the false premise to interpret Vatican Council II as a rupture with Tradition. They will not affirm the Council in harmony with Feeneyite EENS.

Archbishop Lefebvre and Pope Pius XII did not defend Fr. Leonard Feeney  in public. This was after  the creation of the state of Israel.

Now in 2019-20120 we known that Lumen Gentium 8 etc and the baptism of desire, baptism of blood and invincible ignorance always refer to an invisible and hypotheical  case. At the time of Fr. Leonary the cardinals who issued the Letter of the holy Office 1949 made an objective mistake. The same mistake was repeated at Vatican Coiuncil II.-Lionel Andrades

 TERMS CLARIFIED 

 BOD( Baptism of Desire . Case of the unknown cathechumen who desires the baptism of water but dies before he receives it and is allegedly saved and now in Heaven)

BOB (Baptism of Blood. The case of unknown person who is in Heaven as a martyr without the baptism of water)

I.I (Invincible ignorance: The case of an unknown non Catholics who is in Heaven without faith and baptism and instead in invincible ignorance.)

LG 8 ( Lumen Gentium 8: The case of the unknown person saved outside the Church with 'elements of sanctification and truth' or where the true Church of Christ allegedly subsists.

 LG 14 (Lumen Gentium 14:  Baptism of Desire . Case of the unknown cathechumen who desires the baptism of water but dies before he receives it and is allegedly saved and now in Heaven)

LG 16 ( Lumen Gentium 16: The case of the unknown person saved outside the Church in invincible ignorance and who is now in Heaven without faith and the baptism of water) 

UR 3 (Unitatitis Redintigratiio 3, Vatican Council II : The case of the unknown Christian, who is saved in his religions without Catholic faith or the baptism of water in the Catholic Church and is allegedly known to someone on earth who has seen him or her in Heaven).

NA 2(  Nostra Aetate 2: The case of  the unknown non Catholic saved outside the Catholic Church without faith and baptism. He or she is saved with good and holy things in other religion or with the a ray of that Truth which enlightens all mankind.

GS 22 (Gaudium et Specs 22. The case of the unknown non Catholic who is saved outside the Catholic Church. He or she is saved without faith and baptism but with goodwill.

FALSE PREMISE DEFINED 

Their false premise is:-

1. Invisible people are visible.

2.Unknown case of the baptism of desire, baptism of blood and being saved in invincible ignorance are personally known.

3.The unknown case of the catechumen who desired the baptism of water but dies before he received it and is saved, is a personally known person.

4.There is known salvation outside the Catholic Church for us human beings.

5.We can see people in Heaven saved without the baptism of water.

6.We can physically see non Catholics in Heaven and on earth who are saved without 'faith and baptism'(AG 7).

7.There are non Catholics who are dead- men visible and walking  who are saved outside the Church.

8.There are known people in invincible ignorance through no fault of their own, who are saved.

9.There are some Anglicans and Protestants whom we know who are going to Heaven even though they are outside the Catholic Church.

10.There are some non Catholics whom we know, who are dead, and now are in Heaven, even though they were not Catholic.

https://eucharistandmission.blogspot.com/2019/08/bradley-eli-at-church-militant-tv-uses.html

 With the false premise there are 'objective exceptions' to EENS. There are visible exceptions to the Athanasius Creed, the Nicene Creed is changed, there is a new understanding of the Nicene Creed etc :-

1. The Athanasius Creed which says outside the Church there is no salvation is contradicted.

2. The Nicene Creed in which we say, 'I believe in one baptism for the forgiveness of sins' over the centuries referred  to only one known baptism, the baptism of water.The baptism of desire etc cannot be given to someone like the baptism of water.But now the understanding is ' I believe in three or more known baptisms for the forgiveness of sins ( desire,blood and ignorance) and they exclude the baptism of water in the Catholic Church'.

3. The Apostles Creed says ' we believe in the Holy Spirit, the Holy Catholic Church'. Over the centuries it was understood that the Holy Spirit guided the Catholic Church and taught that there was no salvation outside the Church.Now  unknown cases of the baptism of desire, baptism of blood and being saved in invincible ignorance, and LG 8, UR 3, NA2, GS 22 etc in Vatican Council II, are assumd to be objective examples of salvation outside the Church.

4.In the past three Church Councils defined the dogma extra ecclesiam nulla salus(EENS) in the extraordinary Magisterium .It was an 'infallible teaching' for Pope Pius X( Letter of the Holy Offie 1949).Now it is obsolete with their being alleged known salvation outside the Church.
5.Vatican Council II and the Catechism of the Catholic Church are interpreted with the false premise so they become a rupture with EENS( Feeneyite), the Syllabus of Errors, Athanasius Creed etc.

6.With the false premise the Catechism of Pope Pius X contradict itself. It affirms the strict interpretation of EENS while invincible invincible ignorance is intepreted as referring to personally known non Catholics saved outside the Chuch.Invincible ignorance is not seen as a hypothetical case only.

7.Redemptoris Missio, Dominus Iesus, Ecclesia in Asia, Balamand Declaration  etc were all written upholding the false premise. They did not support exclusive salvation in the Catholic Church. So in a subtle way they contradicted EENS(Feeneyite), the Athanasius Creed etc. They did not support the past ecclesiology and an ecumenism of return.They are Christological without the traditional ecclesiocentric ecclesiology. It's Christ without the necessity of membership in the Catholic Church for salvation.
8. Traditional mission based upon exclusive salvation in the Catholic Church is rejected. Since with the false premise, there is salvation outside the Church.
9.Inter faith marriages which are not Sacraments are common held.It is no more adultery. Since the non Catholic spouse could be saved outside the Church it is assumed. A posibility which could only be known to God is assumed to be a practical exception to EENS and a literally known case of salvation outside the Church in a personal case.
10. There is a new heretical ecclesiology at Holy Mass in all the rites and liturgies. The Latin Mass today does not have the same exclusivist ecclesiology of the Tridentine Rite Mass of the missionaries in the 16th century.

https://eucharistandmission.blogspot.com/2019/08/cardinal-reinhold-marx-of-munich.html

NOVEMBER 11, 2019

 

 

The Oxford University Press has produced many books on Vatican Council II based upon a false premise. A deceptive rupture is created with Catholic Tradition

 https://eucharistandmission.blogspot.com/2019/11/the-oxford-university-press-has.html

JANUARY 26, 2018

Hilary White and Massimo Faggioli interpret the Catechism, Vatican Council II and Letter of the Holy Office with hypothetical cases not being hypothetical : so there is a rupture with Tradition (with graphics)

EXAMPLES OF THE HYPOTHETICAL REFERENCES IN THE CATECHISM FOR THEM WHICH ARE NOT HYPOTHETICAL.
1. 'God is not limited to the Sacraments'(CCC 1257)
'2.all salvation comes from Christ the Head through the Church which is his Body'(CC(CCC 846).
3. Those 'justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians'(CCC 818).
4. They are 'joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter."(CCC 838).
5. 'the plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims'(CCC 841).

__________________________________

EXAMPLES OF HYPOTHETICAL REFERENCES IN VATICAN COUNCIL II FOR THEM WHICH ARE NOT HYPOTHETICAL.

1. 'elements of sanctification and truth'in other religions(LG 8),
2..'good and holy' things in other religions(NA 2),
3..'a ray of that Truth which enlightens' all men(NA 2),
4.'imperfect communion with the Church(UR 3),
5.' people of good will in other religions'(GS 22),
6.' seeds of the Word'(AG 11),
7.'invincible ignorance'(LG 16),
8.'a good conscience'(LG 16) etc.

HYPOTHETICAL REFERENCES IN THE LETTER OF THE HOLY OFFICE 1949 TO THE ARCHBISHOP O
OF BOSTON WHICH FOR THEM ARE NOT HYPOTHETICAL.

1.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.(We do not know who this person is in particular so it is a hypothetical case.)

2.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.(We do not know any one in particular as such so this is a hypothetical case.)

3.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.( If there is any such person he or she would only be known to God. So this passage is irrelevant to the dogma EENS. It cannot be an exception.Since it is a reference to an invisible person for us.)

4.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.(This is a reference to an unknown catechumen)

 5.For in this letter the Sovereign Pontiff clearly distinguishes between those who are actually incorporated into the Church as members, and those who are united to the Church only by desire.( Again we have a theoretical and hypothetical reference. We do not know who is united to the Church only in desire and will be saved.) -Lionel Andrades

JANUARY 25, 2018

Traditionalists cannot tell Faggioli Vatican Council II can be interpreted in harmony with the past ecclesiology of the Church. This is unknown or unthinkable.

http://eucharistandmission.blogspot.it/2018/01/traditionalists-cannot-tell-faggioli.html

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TERMS EXPLAINED

Feeneyism: It is the old theology and philosophical reasoning which says there are no known exceptions past or present, to the dogma extra ecclesiam nulla salus(EENS).There are no explicit cases to contradict the traditional interpretation of EENS.It affirms traditional EENS like the missionaries and magisterium of the 16th century.

Cushingism: It is the new theology and philosophical reasoning, which assumes there are known exceptions, past and present, to the dogma EENS.There are exceptions to all needing to be incorporated into the Church for salvation.It wronly assumes that the baptism of desire etc are not hypothetical but objectively known.In principle hypothetical cases are objective in the present times.So it uses the false premise to reject the traditional interpretation of EENS.

Irrational premise: It is assuming hypothetical cases are not hypothetical but instead are objective cases in the present times.

It assumes invisible and unknown people are visible and unknown in our reality.

Baptism of Desire ( premise-free): It refers to the hypothetical case of an unknown catechumen who desires the baptism of water but dies before he receives it and is saved. Since this is an invisible case in our reality it, the baptism of desire, is not relevant to the dogma EENS.

Baptism of Desire (with the false premise): It refers to the known case of a catechumen who desires the baptism of water but dies before he receives it and is saved.A known person is assumed to be known.

Invincible Ignorance ( premise-free): This refers to the hypothetical case of someone allegedly saved without the baptism of water in the Catholic Church, since he was in ignorance.Since it is a hypothetical case it is not an exception to the dogma EENS.The false premise was not used.

Invincible Ignorance (with the false premise): This refers to the explicit case of someone allegedly saved without the baptism of water in the Catholic Church, since he was in ignorance.Since it is an exception to the dogma EENS it is assumed to be objectively known in particular cases.This reasoning is irrational.

Council of Florence: One of the three Councils which defined the dogma EENS.It did not mention any exception.It did not mention the baptism of desire. It was premise-free.

Liberal theologians: They re-interpreted the baptism of desire and being saved in invincible ignorance, as objective cases, known in the present times.They used the false premise.

Vatican Council II (with the premise):

 It refers to the interpretation of Vatican Council II without the false premise.LG 16, LG 8, UR 3, NA 2 etc refer not to hypothetical but known cases in the present times. So Vatican Council II emerges as a break with the dogma EENS.

Vatican Council II ( premise-free):It refers to the interpretation of Vatican Council II without the false premise.LG 16, LG 8, UR 3, NA 2 etc refer to hypothetical cases, which are unknown personally in the present times.So Vatican Council II is not a break with EENS, the Syllabus of Errors, ecumenism of return, the Nicene Creed ( premise-free),the teaching on the Social Reign of Christ the King over all political legislation and the non separation of Church and State( since all need to convert into the Church to avoid Hell).

Letter of the Holy Office 1949 to the Archbishop of Boston:(with the false premise)

 It assumed hypothetical cases were defacto known in the present times. So it presented the baptism of desire etc as an explicit exception, to the traditional interpretation of the dogma EENS.It censured Fr.Leonard Feeney and the St.Benedict Center.Since they did not assume that the baptism of desire referred to a visible instead of invisible case.The Letter made the baptism of desire etc relevant to EENs.From the second part of this Letter has emerged the New Theology.It used the false premise.

Letter of the Holy Office 1949 ( premise-free). It means interpreting the first part of the  the Letter without the false premise.Only the first part.It supports Fr. Leonard Feeney of Boston.The traditional interpretatiion of the dogma EENS does not mention any exceptions.However the second part of the Letter contradicts the first part since it uses the false premise.

Letter of the Holy Office ( with the false premise).The second part of the Letter rejects the traditional interpretation of EENS. Since it considers the baptism of desire ( with the premise) and being saved in invincible ignorance ( with the premise) as being exceptions to EENS (premise-free). In other words they are mistaken for being visible and known cases when they really are invisible for us.It wrongly assumes hypothetical cases are objectively visible and so they are exceptions to the first part of the Letter.

Baltimore Catechism: It assumed that the desire for the baptism of an unknown catechumen, who dies before receiving it and was saved, was a baptism like the baptism of water. So it was placed in the Baptism Section of the catechism. In other words it was wrongly assumed that the baptism of desire is visible and repeatable like the baptism of water or that we can administer it like the baptism of water.The Baltimore Catechism is accepted with the confusion.It can be interpreted premise-free.

Catechism of Pope X: It followed the Baltimore Catechism and placed the baptism of desire in the Baptism Section.It can be interpreted as being premise -free. The references to invincible ignorance etc have to be interpreted without the false premise. So it does not contradict the dogma EENS( premise-free).

Nicene Creed ( with the premise): It says 'I believe in one baptism for the forgiveness of sins' and means there are more than three known baptisms when the false premise is used in the interpretation. They are water, blood, desire, seeds of the Word etc.This is an irrational but common understanding.

Nicene Creed ( premise-free): It says 'I believe in one baptism for the forgiveness of sins and means there is one known baptism the baptism of water.

New Theology: : (with the premise) It refers to the new theology in the Catholic Church based on hypothetical cases being objective in the present times.So it eliminates the dogma EENS.With the dogma EENS made obsolete the ecclesiology of the Church changes. There is a new ecclesiology which is a break with Tradition.It is of course based on the false premise.

Extra Ecclesiam Nulla Salus ( with the false premise).It refers to the dogma but with exceptions.All do not need to defacto convert into the Church in the present times, since there are exceptions.The baptism of desire( with the premise), baptism of blood( with the premise) and being saved in invincible ignorance( with the premise) are exceptions to dogma as it was known to the missionaries in the 16th century.

Extra Ecclesiam Nulla Salus ( premise-free): It refers to the dogma as it was interpreted over the centuries.There are no known exceptions to all needing to formally enter the Church, with faith and baptism, to avoid Hell.Invisible for us baptism of desire, baptism of blood and being saved in invincible ignorance are not visible exceptions to all needing to be incorporated into the Catholic Church for salvation.

Catechism of the Catholic Church ( with the premise): CCC 1257 contradicts the Principle of Non Contraduction. Also CCC 848 is based on the new theology and so is a rupture with the dogma EENS( premise-free). So this is an interpretation of the Catechism with the false premise.

Catechism of the Catholic Church ( premise-free): CCC 1257 does not contradict the Principle of Non Contradiction since there are no known exceptions to all needing the baptism of water for salvation. There are no known cases in the present times of God not being not limited to the Sacraments(CCC1257).

When CCC 846 states all who are saved are saved through Jesus and the Church,CCC 846 does not contradict the dogmatic teaching on all needing to formally enter the Church.It is a reference to a hypothetical case and not somebody known. CCC 846 does not contradict Ad Gentes 7 which states all need faith and baptism for salvation.

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