Vatican Council II and other magisterial documents do not contradict Tradition, as most people wrongly believe

When I say that there is no magisterial document which contradicts the strict interpretation of the dogma extra ecclesiam nulla salus (EENS) many will be surprised. Since off hand they could think of Lumen Gentium  16 ( invincible ignorance) or Lumen Gentium 8 ( elements of sanctification and truth in other religions).

In their mind they picture personally known non Catholics saved outside the Catholic Church in ignorance of the Gospel .

But this is a false image.

Since if a person is saved he is known only to God.

On earth we cannot see someone saved in Heaven.

Since we cannot physically see or personally know or meet someone saved outside the Church, there are no objective exceptions for us, to the dogma extra ecclesiam nulla salus (EENS).

A speculative case cannot be an actual exception in 2019.

Someone whom we think is a possibility for salvation is not a real person known to us, who is saved.We cannot guess how Jesus will judge a particular person.

These are all hypothetical cases for us human beings and I have marked them in  red in  Vatican Council II, Catechism of the Catholic Church, Dominus Iesus and other magisterial documents.

Then the orthodox passages which support exclusive salvation in the Catholic Church and the old ecclesiology, I have marked in blue.

So we can see a pattern. The red passages are all hypothetical.

LG 8, LG 14, UR 3, NA 2, GS 22 etc have all red passages.People wrongly picture them as exceptions to EENS.

They really do not contradict the blue passage in Ad Gentes 7 which says all need faith and baptism for salvation.Neither do they contradict the Catechism of Pope Pius X which says all need to be members of the Church for salvation.Nor they do contradict the dogma EENS defined by three Church Councils.

So when all magisterial documents, with the red passages, which Catholics assume are exceptions to EENS, do not contradict the blue passages and EENS we are back to the old ecclesiology. 

There are no exceptions in magisterial documents to the past exclusive ecclesiology.

There are no exceptions in magisterial documents to the old ecumenism of return. Vatican Council II supports only an ecumenism of return in Unitatitis Redintigratio 3.Since the red hypothetical case of someone saved in imperfect communion with the Church is not an exception to the blue passages in UR  3.

Similarly there are no exceptions in magisterial documents to the Syllabus of Errors when it is understood that the red passages are not an exception to the blue.

So Vatican Council II and other magisterial documents do not contradict Tradition, as most people wrongly believe.

-Lionel Andrades

  

   



  




   

THE RED IS NOT AN EXCEPTION TO THE BLUE 

 The red passages are an exception to the blue passages for Cardinal Kasper but not for me. What will be his reaction when Cardinals Burke and Brandmuller and Monsignors Ganswein and Bux also say that the red is not an exception to theblue ? So there are no exceptions in magisterial documents to the strict interpretation of the dogma outside the Church there is no salvation, an ecumenism of return and an ecclesiology which supports exclusive salvation in the Catholic Church. No magisterial document contradicts traditional extra ecclesiam nulla salus.

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

 

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

 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

 Catechism of the Catholic Church 846-848 
 "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 

 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; Acts 9:5).  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 be firmly 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. Jn16:13) 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. Mt 28:18ff.), erected for all ages as ‘the pillar and mainstay of the truth' (1 Tim3:15). 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 expressionsubsistit 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. 

________________________________

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 be believed as divinely revealed, not only through solemnjudgment 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.

FEBRUARY 15, 2019

The difference between the CDF/SSPX and the SBC is over the red passages

https://eucharistandmission.blogspot.com/2019/02/ave-maria-original.html   
__________________________

Graphics ( Red does not contradict the blue) (15)

Kiko Arguello and the Neo Catechumenal Way catechists do not know that magisterial documents do not contradict the strict interpretation of the dogma EENS : parish catechesis begin

   

The New Catechumenal Way of Kiko Arguello have begun their catechesis  in Rome.They are not aware that there are no magisterial documents which contradict the strict interpretation of the dogma extra ecclesiam nulla salus(EENS).

Their catechists interpret the red hypothetical passages in Vatican  Council II as interpreting the blue orthodox passages which support exclusive salvation in the Catholic Church.

This is the error in theology and doctrine at their seminaries in Rome and other countries.

When the lay catechists are informed they say that they have a text given to them and they present it. Two catechists whom I knew rejected the dogma extra ecclesiam nulla salus in their catechesis and believed that this was the teaching of the Catholic Church.

Kiko Arguello, the initiator of this lay Catholic movement which has produced good fruit for the Church, has to interpret magisterial documents as a rupture with Tradition, the red has to be an exception to the blue.

So they invite people to Jesus without telling them that outside the Church there is no salvation and all non Catholics are lost forever, unless before death they enter the Church.

This was the teaching of the Early Christians(Early Catholics). They did not separate the kergyma from the community, the Church.

So the faith has been changed today since the catechists have to believe and proclaim that un-known and hypothetical cases are practical exceptions to all needing to enter the Church for salvation.

This is not the Word of God, but an innovation which has not been the Deposit of the Faith.

So every week when they meet and study the Bible they interpret Church doctrine on salvation as a rupture with the ecclesiology of the Apostles and the  Early Church.

-Lionel Andrades

____________________________________--

What is it like to be a missionary in Mongolia?

Ulaanbaatar, Mongolia, Jan 10, 2019 / 12:31 am (ACI Prensa).- When Francisco Javier Olivera was born, his mother offered him to the Virgin Mary, praying that he would become a missionary in Asia.

Olivera’s mother told him about the consecration after he was ordained a priest in Japan 22 years ago. Since then, he has served as a missionary, not only in Japan, but in China and Mongolia as well.

Fr. Olivera was born in Salamanca, Spain, 47 years ago. He is a diocesan priest working with the Neocatechumenal Way and has been a missionary for 28 years.

In an interview with Religión En Libertad, Olivera said his priestly and missionary vocation grew “little by little,” influenced by a series of missionaries and catechists who stayed at his family’s house.  

He also believes that his mother’s prayers made a difference.

“She offered me to Our Lady to be a missionary in Asia. I didn't know that, she told me in Takamatsu, [Japan] when the celebration of my ordination was over,” the priest said.

The priest said that Japan has been his toughest assignment, because there “you felt more loneliness, even being in a parish,” while China impressed him very much since “the people have a lot of curiosity and if there were freedom it would be amazing.”

After four years of living in Mongolia, he said he still finds the assignment “quite difficult because of the language, the cold, the pollution, the culture, and especially because of all the legal impediments we have, which are many.”

The Catholic Church arrived in Mongolia in 1992, when three missionaries of the Immaculate Heart of Mary were sent to the country following the arrival of democracy and safeguards for religious liberty in the country’s constitution.

Later, other congregations of priests and religious arrived, as well as lay missionaries. Today, there are just over 1,200 Catholics.

“The parishes are young in every respect, many young people are being drawn to the Church…We already have the first Mongolian priest ordained two years ago and now we have a deacon,” Olivera explained.

Olivera works with a team of lay missionaries and families in the Neocatechumenal Way. He celebrates Mass each day, studies Mongolian, and teaches Japanese at a company where he tries to “take advantage of the occasion to talk about God, especially through songs.” He also teaches biblical catechesis at the local parish.

Conversions are not frequent, he said, but he has seen people “drawing close to the Church, especially through all the various social works being carried out – assistance to the impoverished elderly, poor and abandoned children.”

“Without a doubt, the love the missionaries are showing is gradually attracting the [locals].”

As an example, the priest recalled a young man who “was searching for God in beauty.” One day, the man entered the Catholic cathedral, where he saw a group of elderly women praying. Moved by the beauty of the scene, the young man decided to be baptized.

“Some people think that this life is crazy, but I desire it for myself,” Olivera told Religión en Libertad. “If it's getting a bit crazier, better yet, the more we see that it is God who is behind it.”

https://www.catholicnewsagency.com/news/what-is-it-like-to-be-a-missionary-in-mongolia-82228

Journalist-turned-missionary finds happiness in evangelization

Addis Ababa, Ethiopia, Aug 21, 2018 / 08:33 pm (ACI Prensa).- Belén Manrique had a promising career in journalism, surrounded by good friends and family. But at age 30, she left her life in Spain behind to become a missionary in Ethiopia.

“I always say that the mission is never boring. It's a thousand times better than what we could imagine. It's a life full of surprises if you put yourself in the Lord's hands,” she told ACI Prensa, CNA's Spanish-language sister agency, during a recent visit to Rome.

“I live in Addis Ababa, the capital of Ethiopia, and my mission is to be a witness to the love of God there where he puts me, to build up the Church because it's very poor there. The Christian community is very weak, and so it is very important to help the people know Jesus Christ,” she explained.

Despite worldly success, “the life I led did not fulfill me,” she said. “The plan God had for me was different, and when I discovered that what he wanted was for me to bring the love of God to people who don't know him, I did not doubt God's call – it wasn't hard for me to leave my job as a journalist or leave Madrid.”

Manrique belongs to the Neocatechumenal Way, an ecclesial movement that focuses on post-baptismal adult formation. She said the movement helped her grow in faith.

“I was able to encounter Jesus Christ and realize that he's the only one who gives happiness to man. I went there where I found the mission the Lord had planned for me.”

Her first destination in Ethiopia was the eastern desert, “where most people are Muslims.”

“I realized it was necessary for the Church to come there to bring the Gospel to those people who don't know [Christ],” she said. “Ethiopia is 50 percent Muslim and 50 percent Christian, but most of them are Orthodox Christians. The Catholic Church is less than 1 percent of the population.”

“We're building a 'missio ad gentes' on the outskirts of Addis Ababa, in a neighborhood where the Catholic Church has no presence. Besides the Orthodox, there are a lot of Protestants,” she said.

Manrique’s work consists of helping out in the parishes, and talking to people. She stressed that success in her mission is “not about gaining followers but of being witnesses and making Jesus Christ known.”

“Not long ago a boy asked me: 'Can you be a Catholic without being a nun or a priest'? Most of the Catholics that have come to Ethiopia are nuns and priests, and so they have that thought.”

She added that she often encounters Ethiopians who want to leave their country, either to flee violence or because they have seen an idealized version of Europe on television, and believe life there to be luxurious and worry-free.

“Every day, there's someone who asks me to bring him to my country, and I tell them that the one who's not going back to her country is me,” she said. “I tell them that I lived in this idyllic world that they want to go to, and I have renounced it.”

“I explain that riches don't give happiness, that I had all that which they long for and it wasn't making me happy.  I'm much happier because God gives happiness and love for one's neighbor.”

https://www.catholicnewsagency.com/news/journalist-turned-missionary-finds-happiness-in-evangelization-56753

Evangelization is a priority, Francis tells Neocatechumenal Way

Rome, Italy, May 5, 2018 / 05:28 am (CNA/EWTN News).- Catholics have a mission to evangelize, teaching people that God never tires of loving them, Pope Francis said to members of the Neocatechumenal Way Saturday at a gathering for the 50th anniversary of the movement.

I feel like speaking to you from the heart about “the mission, about evangelization, which is the priority of the Church today,” the pope said May 5.

This is because “mission is to give voice to the faithful love of God, it is to announce that the Lord loves us and that he will never get tired of me, of you, of us and of this world of ours, which we may get tired of.”

He warned Catholics about the temptation to ignore God’s call to evangelize the world out of laziness or a fear of taking risks, noting that it is easy to be content with the situation one is already in and has under control.

“It is easier to stay home,” Francis said, but this “is not the way of Jesus,” who sends out his disciples with the word, “Go!”

A strong call “that resounds in every corner of Christian life; a clear invitation to always be outgoing, pilgrims in the world looking for their brother who still does not know the joy of God’s love.”

The pope spoke during an international gathering of the Neocatechumenal Way at the University of Rome “Tor Vergata.” The Neocatechumenal Way is a Catholic community founded in 1964 in Madrid, Spain, dedicated to post- and pre-baptismal formation of Christians.

The meeting included thousands of members of the Neocatechumenal Way, cardinals, and bishops, from almost every corner of the world – including Asia, Africa, North America, South America, Europe, and Australia.

During the encounter, Pope Francis blessed and handed out crosses to the leaders of 34 new “missio ad gentes,” which are groups made up of families and a priest sent to live in various parts of the world to evangelize the local community through what they call an “itinerant church.”

The pope also commissioned several Neocatechumenal communities in Roman parishes to bring missions to parishes in the outskirts, or “peripheries,” of Rome.

“The risen Jesus says: ‘Make disciples.’ Here is the mission,” the pope said during the meeting. “[Jesus] does not say: conquer, occupy.”

To “make disciples,” he said, means to share with others the gift you have already received, “the encounter of love that has changed your life.”

To do this, the pope said not to worry about using arguments that convince, but to focus on living a “life that attracts,” serving, not imposing.

Pope Francis also pointed out the important role and vocation of the family, which has in its “DNA” the ability to bring a family atmosphere into “so many desolate and unconcerned places.”

“Following the example of the Holy Family: in humility, simplicity, and praise… Let yourselves be recognized as the friends of Jesus,” he said.

In living out the mission, Francis also encouraged detachment from material things, which he said are only burdens keeping people from true freedom in Christ.

“Only a Church that renounces the world announces the Lord well,” he stated. “Only a Church freed from power and money, free from triumphalism and clericalism, testifies in a credible way that Christ liberates man.”

The person who through love “learns to renounce the things that pass, embraces this great treasure: freedom,” he said.

Concluding, he said the charism of the Neocatechumenal Way “is a great gift from God for the Church of our time.”

“We thank the Lord for these fifty years. And looking at his loving faithfulness, never lose trust: He will guard you, spurring you at the same time to go, as beloved disciples, to all peoples, with humble simplicity.”

https://www.catholicnewsagency.com/news/evangelization-is-a-priority-francis-tells-neocatechumenal-way-11127

Since no magisterial document contradicts extra ecclesiam nulla salus(EENS) what is the use of remaining in sedevacantism because of the false interpretation of Vatican Council II, by the sedevacantists themselves.

Since no magisterial document contradicts extra ecclesiam nulla salus(EENS)  what is the use of remaining in sedevacantism because of the false interpretation of Vatican Council II- by the sedevacantists themselves.

Practically there are no baptism of desire cases in 2019. So the sedevacantist community Congregatio Mariae Reginae Immaculatae(CMRI) should remove the article posted on their website on the baptism of desire. The baptism of desire has no connection with EENS. 

The Bishop Mark Pivarnus of the CMRI  interprets Vatican Council II with the red being an exception to the blue.Since for them the baptism of desire (LG 14) and invincible ignorance (LG 16) refer to visible people saved outside the Church,otherwise how could they be exceptions to extra ecclesiam nulla salus.. So Vatican Council II then becomes a rupture with Tradition.

Similarly Bishop Donald Sanborn and Fr. Anthony Cekada must remove their articles on Feeneyism from their website, which suggest  there are known cases of the baptism of desire which are explicit exceptions to Feeneyite EENS.

It is because of this irrational thinking that Vatican Council II emerges as a rupture with Tradition for them.

Their philosophy and theology is based upon the red being an exception to the blue when now we know that the red hypothetical passages in magisterial documents are not practical exceptions to the blue orthodox passages which support exclusive salvation in the Catholic Church.They need to reinterpret for example, Ad Gentes 7 and Lumen Gentium 14 in Vatican Council II.

Similarly the Most Holy Family Monastery (MHFM), USA can choose to re-interpret Vatican Council II rationally. They are correct on EENS.

The traditionalist St. Benedict Center,N.H, has made the change.

In the Doctrinal Letter posted on the Catholicism.org website, Brother Andre Marie MICM, the Prior a the SBC has informed the CDF that he accepts Vatican Council II, the Catechism of the Catholic Church, Dominus Iesus and the Letter of the Holy Office 1949. He also interprets these magisterial documents in harmony with the strict interpretation of the dogma EENS. The magisterial documents, for him, do not contradict Feeneyite EENS and Tradition.

-Lionel Andrades

_________________________________-

THE RED IS NOT AN EXCEPTION TO THE BLUE 

 The red passages are an exception to the blue passages for Cardinal Kasper but not for me. What will be his reaction when Cardinals Burke and Brandmuller and Monsignors Ganswein and Bux also say that the red is not an exception to the blue ? So there are no exceptions in magisterial documents to the strict interpretation of the dogma outside the Church there is no salvation, an ecumenism of return and an ecclesiology which supports exclusive salvation in the Catholic Church. No magisterial document contradicts traditional extra ecclesiam nulla salus.

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

 

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

 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

 Catechism of the Catholic Church 846-848 
 "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 

 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; Acts 9:5).  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 be firmly 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. Jn16:13) 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. Mt 28:18ff.), erected for all ages as ‘the pillar and mainstay of the truth' (1 Tim3:15). 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 expressionsubsistit 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 be believed as divinely revealed, not only through solemnjudgment 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.

FEBRUARY 15, 2019

The difference between the CDF/SSPX and the SBC is over the red passages

https://eucharistandmission.blogspot.com/2019/02/ave-maria-original.html   
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Graphics ( Red does not contradict the blue) (15)