Archbishops Giacomo Morandi and Joseph Augustine di Noia, Secretary and Adjunct Secretary of the Congregation for the Doctrince of the Faith, Vatican are reading the Letter of the Holy Office 1949 with the red passages being an exception to the blue passages. This is irrational, non traditional and heretical.

The Letter of the Holy Office 1949 can be read with the Feeneyite-Cushingite model. It can be read with the red passages not being exceptions to the blue passages ( Feeneyism) or with the red passages being exceptions to the blue passages (Cushingism). The blue passages are orthodox and support the dogma extra ecclesiam nulla salus as it was known to the Magisterium in the 16th century.

Archbishops Giacomo Morandi and Joseph Augustine di Noia, Secretary and Adjunct Secretary of the Congregation for the Doctrince of the Faith, Vatican are reading the Letter of the Holy Office 1949 with the red passages being an exception to the blue passages.


 This is irrational, non traditional and heretical.

This is the same error they make in the interpretation of Vatican Council II, the Catechism of the Catholic Church, Dominus Iesus etc. It is only with this ruse that there is a rupture with Tradition ; the dogma extra ecclesiam nulla salus, the past exclusive ecclesiology, the Syllabus of Errors, an ecumenism of return, traditional mission etc.

They are not enforcing the error legally upon Brother Andre Marie MICM, the Prior at the St. Benedict Center, New Hampshire, USA, in the Diocese of Manchester. 

Also religious communities in the Catholic Church are being forced to accept this error or they will be threathened with Prohibitions, as has been placed on the Slaves of the Immaculate Heart of Mary at the St. Benedict Center.

LETTER OF THE HOLY OFFICE 1949

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 be
 believed 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...

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...

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.

 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.

 For in this letter the Sovereign Pontiff clearly distinguishes 
between those who are actually incorporated into t
he Church as members, and those who are united to 
the Church only by desire.

Discussing the members of which the Mystical Body is
-composed here on earth, the same august Pontiff says:
 "Actually only those are to be included as members of 
the Church who have been baptized and profess the true
 faith, and who have not been so unfortunate as
 to separate themselves from the unity of the Body, or
 been excluded by legitimate authority for grave faults 
committed."

Toward the end of this same encyclical letter, when 
most affectionately inviting to unity those who do 
not belong to the body of the Catholic Church, he 
mentions those who "are related to the Mystical Body 
of the Redeemer by a certain unconscious yearning 
and desire," and these he by no means excludes
 from eternal salvation, but on the other hand states 
that they are in a condition "in which they cannot
 be sure of their salvation" since "they still remain 
deprived of those many heavenly gifts and helps 
which can only be enjoyed in the Catholic Church" 
(AAS, 1. c., p. 243). With these wise words he reproves
 both those who exclude from eternal salvation all united 
to the Church only by implicit desire,...

It is necessary that the desire by which one is related
 to the Church be animated by perfect charity.

_________________________________

-Lionel Andrades

FEBRUARY 3, 2019

The Letter of the Holy Office 1949 can be read with the Feeneyite-Cushingite model. It can be read with the red passages not being exceptions to the blue passages ( Feeneyism) or with the red passages being exceptions to the blue passages (Cushingism). The blue passages are orthodox and support the dogma extra ecclesiam nulla salus as it was known to the Magisterium in the 16th century.

https://eucharistandmission.blogspot.com/2019/02/the-letter-of-holy-office-1949-can-be.html

JANUARY 28, 2019

In Magisterial documents the red is not an exception to the blue, the red does not contradict the blue : with the blue there is a hermeneutic of continuity with Tradition (16th- century extra ecclesium nulla salus, the Syllabus of Errors, ecumenism of return, past exclusivist ecclesiology etc)

https://eucharistandmission.blogspot.com/2019/01/in-magisterial-documents-red-is-not.html

Letter Explaining Saint Benedict Center’s Doctrinal Stance

https://catholicism.org/letter-explaining-saint-benedict-centers-doctrinal-stance.html

3 Year-Old Boy Survives 3 Cold Days in Woods, Claims a Bear Stayed by Him

Why not? And his guardian angel.

CNN, Amir Vera and Samira Said: We may never know what Casey Hathaway was doing during the three days he was missing.

He was found on Thursday, cold but alive, in a mess of vines and thorns in Craven County, North Carolina.

But the 3-year-old has volunteered one noteworthy detail about those days in the woods: a bear kept him company. Report is here.

https://catholicism.org/3-year-old-boy-survives-3-cold-days-in-woods-claims-a-bear-stayed-by-him.html  

https://edition.cnn.com/2019/01/28/us/casey-hathaway-bear-claims/

The Letter of the Holy Office 1949 can be read with the Feeneyite-Cushingite model. It can be read with the red passages not being exceptions to the blue passages ( Feeneyism) or with the red passages being exceptions to the blue passages (Cushingism). The blue passages are orthodox and support the dogma extra ecclesiam nulla salus as it was known to the Magisterium in the 16th century.

The Letter of the Holy Office 1949 can be read with the Feeneyite-Cushingite model. It can be read with the red passages not being exceptions to the blue passages ( Feeneyism)  or with the red passages  being exceptions to the blue passages (Cushingism). The blue passages are orthodox and support the dogma extra ecclesiam nulla salus as it was known to the Magisterium in the 16th century.

  
   
   
   
   
   
  

     
    
    
    

LETTER OF THE HOLY OFFICE From the Headquarters of the Holy  Office, Aug. 8, 1949. Your Excellency: This Supreme Sacred Congregation has followed very attentively  the rise and the course of the grave controversy stirred up by  certain associates of "St. Benedict Center" and "Boston College"  in regard to the interpretation of that axiom: "Outside the Church  there is no salvation." After having examined all the documents that are necessary or useful  in this matter, among them information from your Chancery, as  well as appeals and reports in which the associates of "St. Benedict  Center" explain their opinions and complaints, and also many  other documents pertinent to the controversy, officially collected,  the same Sacred Congregation is convinced that the  unfortunate controversy arose from the fact that the axiom, "outside  the Church there is no salvation," was not correctly understood  and weighed, and that the same controversy was rendered more  bitter by serious disturbance of discipline arising from the fact that  some of the associates of the institutions mentioned above  refused reverence and obedience to legitimate authorities. Accordingly, the Most Eminent and Most Reverend Cardinals  of this Supreme Congregation, in a plenary session held on  Wednesday, July 27, 1949, decreed, and the august Pontiff in an  audience on the following Thursday, July 28, 1949, deigned to  give his approval, that the following explanations pertinent to the  doctrine, and also that invitations and exhortations relevant to  discipline be given: 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 be  believed 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, in the first place, the Church teaches that in this matter  there is question of a most strict command of Jesus Christ.  For He explicitly enjoined on His apostles to teach all  nations to observe all things whatsoever He Himself had  commanded (Matt. 28: 19-20). 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). The same in its own degree must be asserted of the Church,  in as far as she is the general help to salvation. 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. These things are clearly taught in that dogmatic letter which  was issued by the Sovereign Pontiff, Pope Pius XII, on  June 29, 1943, (AAS, Vol. 35, an. 1943, p. 193 ff.). For in  this letter the Sovereign Pontiff clearly distinguishes  between those who are actually incorporated into t he Church as members, and those who are united to  the Church only by desire. Discussing the members of which the Mystical Body is -composed here on earth, the same august Pontiff says:  "Actually only those are to be included as members of  the Church who have been baptized and profess the true  faith, and who have not been so unfortunate as  to separate themselves from the unity of the Body, or  been excluded by legitimate authority for grave faults  committed." Toward the end of this same encyclical letter, when  most affectionately inviting to unity those who do  not belong to the body of the Catholic Church, he  mentions those who "are related to the Mystical Body  of the Redeemer by a certain unconscious yearning  and desire," and these he by no means excludes  from eternal salvation, but on the other hand states  that they are in a condition "in which they cannot  be sure of their salvation" since "they still remain  deprived of those many heavenly gifts and helps  which can only be enjoyed in the Catholic Church"  (AAS, 1. c., p. 243). With these wise words he reproves  both those who exclude from eternal salvation all united  to the Church only by implicit desire, and those who  falsely assert that men can be saved equally well in every  religion (cf. Pope Pius IX, Allocution, , in , n. 1641 ff.; also  Pope Pius IX in the encyclical letter, , in , n. 1677). But it must not be thought that any kind of desire of  entering the Church suffices that one may be saved.  It is necessary that the desire by which one is related  to the Church be animated by perfect charity. Nor can  an implicit desire produce its effect, unless a person has  supernatural faith: "For he who comes to God must believe  that God exists and is a rewarder of those who seek Him"  (Heb. 11:6). The Council of Trent declares (Session VI, chap.  8): "Faith is the beginning of man's salvation, the foundation  and root of all justification, without which it is impossible to  please God and attain to the fellowship of His children" (Denzinger,  n. 801). From what has been said it is evident that those things  which are proposed in the periodical , fascicle 3, as  the genuine teaching of the Catholic Church are far from  being such and are very harmful both to those within the  Church and those without. From these declarations which pertain to doctrine, certain  conclusions follow which regard discipline and conduct, and  which cannot be unknown to those who vigorously defend  the necessity by which all are bound' of belonging to the true  Church and of submitting to the authority of the Roman  Pontiff and of the Bishops "whom the Holy Ghost has  placed . . . to rule the Church" (Acts 20:28). Hence, one cannot understand how the St.  Benedict Center can consistently claim to be a  Catholic school and wish to be accounted such, and  yet not conform to the prescriptions of canons 1381  and 1382 of the Code of Canon Law, and continue to  exist as a source of discord and rebellion against  ecclesiastical authority and as a source of the disturbance  of many consciences. Furthermore, it is beyond understanding how a member  of a religious Institute, namely Father Feeney, presents  himself as a "Defender of the Faith," and at the same time does  not hesitate to attack the catechetical instruction proposed  by lawful authorities, and has not even feared to incur  grave sanctions threatened by the sacred canons because  of his serious violations of his duties as a religious, a priest,  and an ordinary member of the Church. Finally, it is in no wise to be tolerated that certain Catholics  shall claim for themselves the right to publish a periodical,  for the purpose of spreading theological doctrines, without  the permission of competent Church authority, called  the "" which is prescribed by the sacred canons. Therefore, let them who in grave peril are ranged  against the Church seriously bear in mind that  after "Rome has spoken" they cannot be excused  even by reasons of good faith. Certainly, their  bond and duty of obedience toward the Church is  much graver than that of those who as yet are related  to the Church "only by an unconscious desire." Let  them realize that they are children of the Church, lovingly  nourished by her with the milk of doctrine and the sacraments,  and hence, having heard the clear voice of their Mother,  they cannot be excused from culpable ignorance, and t herefore to them apply without any restriction that principle:  submission to the Catholic Church and to the Sovereign  Pontiff is required as necessary for salvation. In sending this letter, I declare my profound esteem, and remain, Your Excellency's most devoted, F. Cardinal Marchetti-Selvaggiani. A. Ottaviani, Assessor. (Private); Holy Office, 8 Aug., 1949.

Provided Courtesy of: Eternal Word Television Network 5817 Old Leeds Road Irondale, AL 35210 www.ewtn.com

FEBRUARY 3, 2019

Leggere la letterra del Sant' Ufficio del 1949 con l'approccio Feeneyismo e Cushingismo o I passaggi rossi non sono eccezioni ai passaggi blu o I passaggi in rosso sono eccezioni ai passaggi in blu

https://eucharistandmission.blogspot.com/2019/02/leggere-la-letterra-del-sant-ufficio.html

• Graphics (LOHO) (4)

JUNE 25, 2018

La Lettera del Sant'Uffizio del 1949 legge l'approccio di Feeneyite e Cushingite

http://eucharistandmission.blogspot.com/2018/06/la-lettera-del-santuffizio-del-1949.html

JANUARY 14, 2019

  

https://www.catholicnh.org/assets/Documents/About/FAQ/Ltr-CDF-SBC.pdf

Legally Archbishop Morandi cannot claim that invisible non Catholics are visible exceptions to EENS (Graphics)https://eucharistandmission.blogspot.com/2019/01/legally-archbishop-morandi-cannot-claim.html

  

https://www.catholicnh.org/assets/Documents/About/FAQ/Ltr-CDF-PAL.pdf

Letter Explaining Saint Benedict Center’s Doctrinal Stance

 JAN 9, 2019  BROTHER ANDRÉ MARIE

https://df9ixb8c8gy4m.cloudfront.net/wp-content/blogs.dir/1/files/2019/01/20170307-Letter.pdf

Repost : 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)

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

https://eucharistandmission.blogspot.com/2018/01/hilary-white-and-massimo-faggioli.html