Sunday, September 22, 2019
For Pope Benedict there is only a hermeneutic of rupture with Vatican Council II since he chooses to interpret the Council with the false premise and inference to change the ecclesiology of the Catholic Church.
Cardinal Dulles Offers Insights Into Ecclesiology of Pope
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Avery Cardinal Dulles, S.J., called Pope Benedict XVI a leader who maintains a great sense of the continuity of tradition within the Catholic church and its original teachings, and who seeks to “preserve and apply” those teachings through his papal role, at a lecture on the “Ecclesiology of Pope Benedict XVI,” held June 2, on the Rose Hill campus.
Avery Cardinal Dulles, S.J. Photo by Chris Taggart
Cardinal Dulles said that Pope Benedict XVI views the church as universal, deriving its spiritual authority, or essence, from Christ’s ascension and the original 12 disciples.
Lionel: This is Christology without the traditional exclusive ecclesiology of the Church. There was no more exclusive salvation in the Church for Cardinal Ratzinger and Pope Paul VI. Since unknown cases of the baptism of desire, baptism of blood and being saved in invincible ignorance were personally known and objective examples of salvation outside the Church. This was their premise. So their inference and conclusion was also non traditional. A rupture was created with the old exclusivist ecclesiology of the Church. So the Nicene Creed was changed, the dogma extra ecclesiam nulla salus was rejected, the Athanasius Creed was rejected and Vatican Council II and the Catechisms were interpreted with the irrational premise to create a hermeneutic of rupture.This was heresy and schism with the past popes especially the Magisterium of the 16th century. Pope Benedict publically rejected the Magisterium of the 16th century( Avvenire, March 2016).
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“[Pope Benedict XIV believes] the church is not a product of human creativity,” Cardinal Dulles said, “She does not become whatever the leaders and members wish to make of her. The church is prior to all human initiative. Ours is not to innovate, but to preserve and apply the church teachings.”
Lionel: But prior to the initiative of Cardinal Ratzinger/Pope Benedict there was no separation of Church and State, there was an exclusivist ecclesiology which made it necessary to proclaim the Social Reign of Christ. There was a rejection of usury.There was mission based upon all non Catholics being oriented to Hell unless they converted into the Catholic Church. Inter faith marriages were adultery. This was all rejected by Pope Benedict.
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Cardinal Dulles, who met then Cardinal Ratzinger in 1971 and who has since exchanged writings with him, said that in the last 20 years, the Pope’s view on Vatican II reforms, such as decentralization of the church, has “matured.” Today, the Pope has a “full-orbed” vision of the church derived from the models of People of God, Mystical Body, Sacrament and Communion.
Lionel: For Pope Benedict there is only a hermeneutic of rupture with Vatican Council II since he chooses to interpret the Council with the false premise and inference to change the ecclesiology of the Catholic Church.
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On the question of church and state, Cardinal Dulles said that the Pope comes “surprisingly close” to endorsing the American principle of separation of the two bodies.
Lionel: He does not affirm the non separation of Church and State since he interprets Vatican Council II with a false premise and so the conclusion is : there is salvation outside the Church. Since there is salvation outside the Church for him he asks what is the purpose of mission(Avvenire,March 2016) when non Catholics can be saved outside the Church ? Similarly why should there be the proclamation of the Social Reign of Christ the King or the non separation of Church and State for him, when non Catholics are being saved outside the Church ?.This is irrational. Since the Council does not say that there is known salvation outside the Church in 1965 and neither do we know, or can know of a non Catholic in 2019 saved without faith and the baptism of water(Ad Gentes 7,Vatican Council II).
So this error makes him restrict ecclesiology to 'communion', 'mystery' and 'people of God'.He is restricted to Christology.Since his false reasoning does not permit him to accept an exclusivist ecclesiology of the Church like that of the missionaries in the 16th century.
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“He does not want the [Catholic] church involved in politics,” he said. “The church depends on the state to keep justice. Consequently, the state cannot inculcate moral training, but depends on religious conviction, which makes people moral and respectful of one another. The church and state complement each other.”
Lionel: He wrote a book which was read before a meeting of members of the Italian Senate. It supported the separation of Church and State. He knows that presently the secular State is Satanic. It promotes immoral values.There must be a separation of secularism and state with over one hundred thousand Italians killed every year through abortion.-Lionel Andrades
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Cardinal Dulles’ talk was part of a lecture series, Food For The Mind, sponsored by the Office of Alumni Affairs at Fordham’s Jubilee reunion, held June 1 through 3 on the Rose Hill campus.
Cardinals and bishops at the Synods, under the influence of Cardinal Ratzinger/Pope Benedict rejected exclusive salvation in the Catholic Church. They assumed hypothetical and unknown cases of LG 8, LG 14, LG 16 etc were objective examples of salvation outside the Church. So for them, like it was for Cardinal Ratzinger, the Syllabus of Errors had become obsolete. This is official modernism. The Oath Against Modernism is violated. Also the Oath of Office for religious and bishops, has become modernistic with the New Theology of Rahner and Ratzinger
From Pope Benedict XVI and the Church
Pope Benedict’s Ecclesiology
Ratzinger/Benedict’s ecclesiology is biblical, grounded in Christology. (Yes and it excludes the traditional exclusivist ecclesiology, with the Church having an exclusiveness in salvation) The Church has its origins in Jesus’s gathering of the community of the new covenant (Luke 22:20). From the beginning, the Church has a structure; it is not ‘an amorphous mob,’ but centred on Jesus’s choice of the Twelve and Peter. [1] He stresses that the primacy of Peter is recognised by all the major New Testament traditions, and that even the great Rudolf Bultmann acknowledged that Peter was entrusted with the supreme leadership of the Church, though Ratzinger rejects the Protestant view that the Petrine succession consists solely in the word as such, rather than in any ‘structures,’ since the New Testament is careful to bind the word of Scripture to specific witnesses.[2]
Lionel: Pope Benedict rejects the hierarchical Church as being necessary for salvation. He rejects the need for all to members of the hierarchical Church to avoid Hell.
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Two themes stand at the centre of Pope Benedict’s ecclesiology. One is that his vision of the Church is fundamentally eucharistic. Appealing to Paul’s description in 1 Corinthians 10:16-17 of our becoming the one body of Christ by sharing in his body in the Eucharist, he argues that the Church is founded on the Eucharist: ‘The Church is the celebration of the Eucharist: The Eucharist is the Church; they do not simply stand side by side; they are one and the same.’[3] Sharing in the Eucharist, for Benedict, breaks down the divisive walls of our subjectivity, gathering us into a deep communion with Christ and with each other.
Thus from this eucharistic ecclesiology flows the second theme so important to Benedict, the Church as a communion (communio). The recovery of this ancient concept since the mid- twentieth century[4] has helped move official Catholic ecclesiology from a juridical, institutional ecclesiology to a more theological one based on a shared life in Christ and in the Spirit. United by word and sacrament, especially the Eucharist, the Church is a communion, a uniting of men and women vertically with the triune God and horizontally with one another, becoming truly one body. The Church has its origins, not as a club or circle of friends, but as the ‘people of God’ coming together for the word of God and especially the Eucharist. Thus, ‘the centre of the oldest ecclesiology is the eucharistic assembly—the Church is communio.’[5]
Lionel: Yes the Church is also 'mystery' and 'sacrament' for Pope Benedict but it is not the only Ark of Noah that saves in the flood.He rejects the exclusive concept of salvation of the Magisterium and missionaries of the 16th century.
Recently he has gone further and has said that non Catholics do not need to convert into the Catholic Church for salvation.
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For Ratzinger, the Church cannot be understood as a ‘federation of communities,’ still less as different denominations as it exists today. More properly, the primitive Church was an ecclesia in ecclesiis, one Church existing in many local Churches: the one body of the Lord, whole in every community, each united with its bishop, who were all in communion with each other and with the bishop of Rome, symbolising the one Church of God in this world.
He is critical of efforts to reduce an ecclesiology of communion to an aggregate of self-sufficient local Churches. A Church that does not live in visible, sacramental communion with other Christians, or that does not seek communion with the worldwide communion of the ecclesia catholica may be an ecclesial community, but not a Church in the proper sense. Hence his emphasis on apostolic succession, understood as the succession in the historic episcopacy. This is one of his foundational ecclesiological principles, the essence of the Church’s catholicity and apostolicity. He sees this as the key question between Catholics and Protestants, arguing that Luther reduced the Eucharist to an ‘assurance to the individual’s troubled conscience that his sins have been forgiven,’ with the result that the Reformation lost a sense of the eucharistic context which constitutes the Church as a communion.[6]
Nor can the Church be separated from the kingdom of God, as not infrequently happens in some liberation or pluralist theologies. The 2000 declaration of the Congregation for the Doctrine of the Faith, Dominus Iesus, issued under Ratzinger’s presidency, insists on the inseparability of kingdom of God from Christ or from the Church (no. 18). From the days of his study of Bonaventure, Ratzinger has been strongly against what he sees as any effort to ‘immanentise’ the eschaton, to use a term of Eric Vögelin.[7] That would mean for him making salvation something within history, rather than beyond it, reducing the Church to a Church of the poor, with a mission which is primarily social rather than based on hierarchical mediation.[8]
Lionel: Pope Benedict has never said that Orthodox Christians or even Protestants need to enter the Catholic Church to avoid Hell(for salvation).He has also interpreted Vatican Council II as a rupture with salvation according to the Magisterium of the 16th century( Avvenire, March 2016).This is official heresy and schism from the Vatican. It cannot be magisterial since the Holy Spirit cannot support the objective mistake in the Letter of the Holy Office 1949(LOHO).Pope Benedict uses the LOHO irrational premise and inference.
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Leadership in a Global Church
The Roman Catholic Church over which Pope Benedict presides has a number of unique claims. It is the world’s oldest institution, with a continuity of identity, structures, and faith that reaches back to the first Christian communities. Even as outspoken a critic as Hans Küng acknowledges that only one Church from the time of Ignatius of Antioch (c. 110) has been known as the ‘Catholic Church,’ despite the wish of other Churches to be called catholic. Even if other Churches do not wish to be considered ‘new’ Churches and are not ‘uncatholic’ communities, each of them owes part of its nature as a Church either directly or indirectly to its relationship with the Catholic Church.[9]
Lionel: However with Pope Benedict's New Theology, based upon unknown cases of LG 8, LG 14, LG 16 etc being known examples of salvation outside the Church, there is salvation outside the Church for him. There is known salvation outside the visible boundaries of the Catholic Church for him. So there are allegedly known people now in Heaven for him who are there without faith and baptism.This contradicts Ad Gentes 7, Vatican Council II which says all need faith and baptism for salvation.
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Second, the Catholic Church is already a world Church, linking Christians locally and universally into one communion. Embracing more than half of all Christians in the world, some 53 percent, it is present in almost every country. At the 1985 Extraordinary Synod of Bishops, 74 percent of the bishops attending came from countries other than those of Europe or North America. At the 2005 Synod on the Eucharist, the 244 bishops present came from some 118 different countries. With international structures such as synods of bishops, religious orders and lay movements, a developed social teaching and a universal spokesman in the person of the pope, the Catholic Church is uniquely positioned to witness to the kingdom of God in an era characterised by globalisation. With such structures and networks in place, it could link other Christian Churches together into a communion of communions that would be truly catholic.
Lionel: However all the cardinals and bishops who participated at those Synods, under the influence of Cardinal Ratzinger/Pope Benedict reject exclusive salvation in the Catholic Church. They assume hypothetical and unknown cases of LG 8, LG 14, LG 16 etc are objective examples of salvation outside the Church. So for them, like it was for Cardinal Ratzinger, the Syllabus of Errors had become obsolete.
This is official modernism. The Oath Against Modernism is violated. Also the Oath of Office for religious and bishops, has become modernistic with the New Theology of Rahner and Ratzinger.-Lionel Andrades
There is no unity with the apostles since Cardinal Ratzinger rejects exclusive salvation in the Catholic Church.
Joseph Ratzinger’s Primer on Ecclesiology (Part 1)
Interview With Ave Maria University’s Father Matthew Lamb
NAPLES, Florida, JUNE 23, 2005 (Zenit.org).- When Cardinal Joseph Ratzinger released his book “Called to Communion: Understanding the Church Today,” he called it a primer of Catholic ecclesiology.
In it, the future Benedict XVI outlined the origin and essence of the Church, the role of the papacy and the primacy of Peter, and the Body of Christ’s unity and “communio.”
Father Matthew Lamb, director of the graduate school of theology and professor of theology at Ave Maria University, shared with ZENIT an overview of some of those themes as they appear in Cardinal Ratzinger’s book.
Part 2 of this interview will appear Friday.
Q: What is Cardinal Ratzinger’s understanding of the origin and essence of the Church, as outlined in his book?
Father Lamb: Reading “Called to Communion” is a feast for mind and heart.
At the time of its release, Cardinal Ratzinger called it a “primer of Catholic ecclesiology.” As with his other theological writings, this book beautifully recovers for our time the great Catholic tradition of wisdom, of attunement to the “whole” of the Triune God’s creative and redemptive presence.
“Catholic” means living out of the “whole” of this divine presence. Such a sapiential approach shows how the New Covenant draws upon and fulfills the covenant with Israel. Israel was chosen and led out of Egypt in order to worship the true and only God and thus witness to all the nations.
In his preaching, teaching and actions, Jesus Christ fulfilled the messianic promises. At the last supper Our Lord initiated the New Covenant in his most sacred body and blood. Ratzinger wrote in “Called to Communion”: “Jesus announces the collapse of the old ritual and … promises a new, higher worship whose center will be his own glorified body.”
Jesus announces the eternal Kingdom of God as “the present action of God” in his own divine person incarnate. As the Father sends Jesus Christ, so Jesus in turn sends his apostles and disciples.
The origin of the Church is Jesus Christ who sends the Church forth as the Father sent him. The Apostles and disciples, with their successors down the ages, form the Church as the “ecclesia,” the gathering of the “people of God.”
Drawing upon his own doctoral dissertation on the Church in the theology of St. Augustine, Ratzinger shows that the people of God are what St. Paul calls the “body of Christ.” The essence of the Church is the people of God as the Body of Christ, head and members united by the Holy Spirit in visible communion with the successors of the Apostles, united with the Pope as successor to Peter.
Lionel: The Apostles and the Church Fathers saw the Church as the only Ark of Noah that saves in the flood. It was the great Door through which all needed to enter to avoid Hell. Exclusive salvation has been taught by the popes in the Middle Ages. This is missing in Cardinal Ratzinger's ecclesiology.
Since he interprets Vatican Council II with a false premise to create a rupture with the old ecclesiology of the Church.Without his false premise, the Council supports the Syllabus of Errors on ecumenism and exclusive salvation in the Catholic Church.So there is schism today with the successors of the Apostles, the popes over the centuries before Pius XII.
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The Church continues down the ages the visible and invisible missions of the Son and the Holy Spirit through preaching and teaching, the sanctifying sacraments and the unifying governance of her communion with the successor of Peter.
Q: In “Called to Communion,” what were his thoughts on the role of the Pope in the Church?
Father Lamb: “You are Peter and on this rock I will build my Church … I will give you the keys to the kingdom of heaven.” In Matthew 16:17-19, these true words of the Lord Jesus transcend confessional polemics. From them Ratzinger brings out the role of the Pope.
Reflecting on the commission given to Peter he sees that he is commissioned to forgive sins. As he writes in “Called to Communion,” it is a commission to dispense “the grace of forgiveness. It constitutes the Church. The Church is founded upon forgiveness. Peter himself is the personal embodiment of this truth, for he is permitted to be the bearer of the keys after having stumbled, confessed and received the grace of pardon.”
Q: What did Cardinal Ratzinger note about the primacy of Peter and the unity of the Church?
Father Lamb: He first shows the mission of Peter in the whole of the New Testament tradition. The essence of apostleship is witnessing to the resurrection of Jesus. Ratzinger shows the primacy of Peter in this role, as attested by St. Paul who, even when confronting St. Peter, acknowledges him in First Corinthians 15:5 as “Cephas” — the Aramaic word for “rock” — in his witness to the risen Lord.
As such he is the guarantor of the one common Gospel. All the synoptic Gospels agree in giving Peter the primacy in their lists of apostles. The mission of Peter is above all to embody the unity of the apostles in their witness to the risen Lord and the mission he entrusted to them.
Lionel: There is no unity with the apostles since Cardinal Ratzinger rejects exclusive salvation in the Catholic Church.__________________________
As Ratzinger states in “Called to Communion,” later the sees or bishoprics identified with apostles become pre-eminent and, as Irenaeus testifies in the second century, these sees are to acknowledge the decisive criterion exercised by “the Church of Rome, where Peter and Paul suffered martyrdom. It was with this Church that every community had to agree; Rome was the standard of the authentic apostolic tradition as a whole.”
Lionel: Rome, the Vatican, has compromised. It promotes heresy and schism.It has a choice. It can interpret Vatican Council II and other magisterial documents in harmony with Tradition but for political reasons it chooses not to do so.
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Q: How does the papacy facilitate communion or “communio” in the Church?
Father Lamb: The papacy facilitates “communio” precisely by witnessing to the transcendent reality of the risen Lord. This was evident in the first successors to Peter. Like him, they witnessed to the commission Peter received — many early popes were martyred.
Lionel: They were also martyred for proclaiming Jesus and the necessity of being a member of the Catholic Church with faith and baptism. They were martyred for being in communion with the Apostles.
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The keys of the Kingdom are the words of forgiveness only God can truly empower. The papacy promotes communion by fidelity to the truth of the gospel and the redemptive sacramental mission of forgiveness. In “Called to Communion” Ratzinger writes: “By his death Jesus has rolled the stone over the mouth of death, which is the power of hell, so that from his death the power of forgiveness flows without cease.”
Later Ratzinger returns to this theme of the need of the apostles and their successors for forgiveness as they are given a mission only the Triune God could fulfill.
His words in “Called to Communion,” then, find a echo after he was elected Benedict XVI: “The men in question” — the apostles — “are so glaringly, so blatantly unequal to this function” — of being rock solid in their faith and practice — “that the very empowerment of man to be the rock makes evident how little it is they who sustain the Church but God alone who does so, who does so more in spite of men than through them.”
Only through such forgiveness in total fidelity to Jesus Christ and under the guidance of the Holy Spirit will full communion in the Body of Christ come about.
Lionel: There cannot be full communion within the Church with the promotion of a vague Christology which rejects an ecclesiocentricism.This is a new ecclesiology. It is flawed. Theologically it has no rational basis.It is an innovation in the Church supported by Pope Paul VI and Pope Benedict.
“The Fathers summed up these two aspects — Eucharist and gathering — in the word ‘communio,’ which is once more returning to favor today,” Ratzinger wrote.
Lionel: The Eucharist is a sign of unity in the Catholic Church and it is only given to Catholics. This was the ecclesiology of Ecclesia di Eucharistia of Pope John Paul II. It was criticized by Cardinal Kasper. Since Pope John Paul II did not permit the Eucharist to be given to Orthodox Christians. For him they were outside the Church.Cardinal Kasper follows the ecclesiology of Pope Benedict. It has the hermeneutic of rupture with Tradition.
-Lionel Andrades
Cardinal Walter Kasper interprets Vatican Council II with hypothetical cases being objective . What is invisible is visible.What is implicit is confused as being explicit.He mixed up what is subjective as being objective.In this way a rupture with the old ecclesiology and the rest of Tradition, is created.His books on ecclesiology with this error are recommended reading at Ecclesiology semesters at the pontifical universities . They are approved by Pope Benedict and now Pope Francis. In an article on Ecclesiology, Cardinal Marc Oulett,uses Cardinal Kasper's books in the reference.
Cardinal Walter Kasper interprets Vatican Council II with hypothetical cases being objective . What is invisible is visible.What is implicit is confused as being explicit.He mixed up what is subjective as being objective.In this way a rupture with the old ecclesiology and the rest of Tradition, is created.His books on ecclesiology with this error are recommended reading at Ecclesiology semesters at the pontifical universities . They are approved by Pope Benedict and now Pope Francis.
In an article on Ecclesiology, Cardinal Marc Oulett,uses Cardinal Kasper's books in the reference.
Cardinal Kasper's does not qualify as a Catholic theologian since he does not believe in de fide teachings on faith and rejects them with an irrational premise and inference.
By assuming Lumen Gentium (LG 8, LG 14, LG 16) refer to known non Catholics saved outside the Church, Cardinal Kasper and the present two popes have created a hermeneutic of rupture with the past ecclesiology.
By mixing up what is subjective as objective they have projected hypothetical cases of the baptism of desire(BOD), baptism of blood(BOB) and being saved in invincible ignorance(I.I) as being personally known, objective , non Catholics saved outside the Catholic Church. So BOD, BOB and I.I become exceptions to the past exclusivist ecclesiology , ecumenism of return, the Syllabus of Errors etc.
Without this deception Cardinal Kasper and Pope Benedict cannot write books, citing Vatican Council II, to create a new ecclesiology, new ecumenism, new theology, new evangelisation etc.-Lionel Andrades
SEPTEMBER 22, 2019
Pope Benedict's article on ecclesiology is flawed since like Cardinal Kasper he projected what is hypothetical as being non hypothetical, invisible as visible, implicit as explicit and subjective as objective to create a rupture with Tradition and the past ecclesiology. The error is being followed by the Congregation for the Doctrine of the Faith(CDF) . They too interpret Lumen Gentium as contradicting Tradition; the past ecclesiology, the Syllabus of Errors etc. So the Athanasius Creed is made obsolete and the Nicene Creed changed. They probably knew their theology and ecclesiology is flawed but continue with the error for political reasons. It is unethical and deceptive and not Catholic
SEPTEMBER 21, 2019
The Church can be considered as a communion and a Sacrament and this does not exclude it being the only path to salvation. The Church may be considered a Mystery but this does not exclude it having an exclusiveness and superiority in salvation
https://eucharistandmission.blogspot.com/2019/09/the-church-can-be-considered-as.html
SEPTEMBER 21, 2019
Pope Benedict refers to the Church as Communion, Sacrament, Mystery and this does not exclude the Church as being the only Ark of Noah ( CCC 845) with exclusive salvation.The Church still is the only Ark of Noah that saves in the flood, it is the only Door to enter Heaven and it is the narrow gate. This is missing in Pope Benedict's ecclesiology of Vatican Council II
https://eucharistandmission.blogspot.com/2019/09/pope-benedict-refers-to-church-as.html
SEPTEMBER 20, 2019
Cardinal Marc Ouellet has interpreted Vatican Council II as an 'ecclesiology of communion' without exclusive salvation in the Church
https://eucharistandmission.blogspot.com/2019/09/cardinal-marc-ouellet-has-interpreted.html
SEPTEMBER 20, 2019
Vatican website omits an important aspect of Church . International Theological Commission interprets the Council with heresy and schism
https://eucharistandmission.blogspot.com/2019/09/vatican-website-omits-important-aspect.html
SEPTEMBER 19, 2019
The Congregation for the Doctrine of the Faith interprets Vatican Council II and extra ecclesiam nulla salus with the heretical New Theology and it wants the St.Benedict Center to do the same.Traditionalists at Una Voce(FIUV) and the Latin Mass Societies and organisations, are also forced to do likewise and there is no comment from them.Even the SSPX bishops and priests, use the New Theology to interpret the Council irrationally
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