We can no longer use Pope Benedict as a theological model

 Pope Benedict interprets Vatican Council II with the hermeneutic of rupture and a false premise. This comes with the use of the New Theology.

1.Pope Benedict said that for him extra ecclesiam nulla salus (EENS) was no more like it was for the Magisterium in the 16th century. The old version of EENS has been abandoned.1

I thought that this would be the expected result when Vatican Council II is interpreted with a false premise.

He was saying that with Vatican Council II ( always interpreted with the false premise) there was 'a development' of the centuries old interpretation of the dogma EENS. So he confirms:  that with Vatican Council II there is a hermeneutic of rupture with the past.He calls it ' a development'.

So EENS of the past Magisterium stands rejected for him.

 The new version with exceptions, is now Magisterial for him.2

He is also saying that with Vatican Council II( with the premise) there was an end to traditional Mission. He accepts this. He will not interpret the Council without the false premise and affirm exclusive salvation which was the motivation for traditional Mission.He does not mention this but it is understood.Now after some 55 years we know that there is a rational alternative interpretation of the Council.

2. Pope Benedict has been supporting a hermeneutic of rupture also in two papers of the International Theological Commission, Vatican.3

He rejected the ecclesiocentrism of Fr. Leonard Feeney and accepted the Letter of the Holy Office 1949(LOHO). LOHO interpreted the baptism of desire (BOD)and invincible ignorance(I.I) with an irrational premise to make EENS obsolete. Unknown cases of the BOD and I.I were known exceptions to Feeneyite EENS and EENS of the 16th century,for him.

3.His New Theology based upon the false premise, says outside the Church there is known salvation, since invisible cases of the baptism of desire and invincible ignorance are visible exceptions, for him, and not for me, of salvation outside the Church. 

It is with this irrationality that he has written his books on Vatican Council II and Ecclesiology. He also excommunicated Archbishop Lefebvre for not accepting Vatican Council II interpreted with a false premise.Redemptoris Missio and Dominus Iesus are Christocentric and not Ecclesiocentric since the false premise changes the understanding of EENS and Vatican Council II, for him- but not for me.

So we can no longer use Pope Benedict as a theological model. He supported the false narrative on the Council, after Vatican Council II and over the years did not interpret the Council in harmony with exclusive salvation in the Catholic Church. Instead he approved the excommunication of Archbishop Lefebvre and the SSPX bishops who were correctly rejecting a Vatican Council II interpreted with the Ratzinger irrationality, of which they were ignorant and making the same error.-Lionel Andrades

1

The interview was conducted by the Belgian Jesuit, Jacques Servais, director of the Casa Balthasar in Rome. Father Servais was under Cardinal Ratzinger from 1985-1990 an official in the CDF and from 1993-1996, the professor of dogmatic theology at the Institute of John Paul II. in Rome. He has published works on Cardinal Newman, Hans Urs von Balthasar and Adrienne von Speyr.

“Without being bound by salvation even the faith is baseless”
The central question of the interview is: “What is the faith and how does one come to believe?”
Emeritus Benedict XVI. spoke to the Church crisis in the interview:

“The missionaries of the 16th century were convinced that the unbaptized were lost forever. After the Council this conviction was abandoned. This resulted in a deep crisis. Without being bound to salvation the faith is baseless.”

2

Father Servais asked Benedict XVI. about the justification dispute of Martin Luther and the struggle of St. Francis de Sales, who had followed in the wake of the Apostle Paul for the pastoral care of as many “infidels” as possible against the “terrible fate being eternally lost.” Benedict XVI. proceeds in his reply in detail on the “development of this dogma” Extra Ecclesiam nulla salus, because since the beginning of modern times, the historical perspectives with respect to the Middle Ages had changed “radically”.

3.

10. Exclusivist ecclesiocentrism—the fruit of a specific theological system or of a mistaken understanding of the phrase extra ecclesiam nulla salus—is no longer defended by Catholic theologians after the clear statements of Pius XII and Vatican Council II on the possibility of salvation for those who do not belong visibly to the Church (cf, e.g., LG 16; GS 22)...'-International Theological Commission, Christianity and the World Religions

'on the possibility of salvation for those who do not belong visibly to the Church'

Lionel: A possibility is not a visible case.This is a mistake in the inference.

____________

 

 

67. Vatican Council II makes its own the expression extra ecclesiam nulla salus. But in using it the council explicitly directs itself to Catholics and limits its validity to those who know the necessity of the Church for salvation. The council holds that the affirmation is based on the necessity of faith and of baptism affirmed by Christ (LG 14). In this way the council aligned itself in continuity with the teaching of Pius XII, but emphasized more clearly the original parenthentical character of this expression.- Christianity and the World Religions 1997,International Theological Commission

Lionel: 

'and limits its validity to those who know the necessity of the Church for salvation.'

Those 'who do not know', who are in invincible ignorance, and are allegedly saved would be known only to God. They are invisible cases for us on earth. So they are not relevant to the dogma extra ecclesiam nulla salus.Here the ITC has made a mistake.

HE HOPE OF SALVATION FOR INFANTS WHO DIE WITHOUT BEING BAPTISED

The Hope of Salvation for Infants who die without  being baptized', International Theological Commission, 2007

 

59. The Letter of the Holy Office to the Archbishop of Boston (1949) offers further specifications. “To gain eternal salvation, it is not always required that a person be incorporated in reality (reapse) as a member of the Church, but it is necessary that one belong to it at least in desire and longing (voto et desiderio). It is not always necessary that this desire be explicit as it is with catechumens.

When one is invincibly ignorant, God also accepts an implicit desire, so called because it is contained in the good disposition of soul by which a person wants his or her will to be conformed to God’s will”. - The Hope of Salvation for Infants who die without  being baptized', International Theological Commission, 2007

Lionel :

 

'it is not always required that a person be incorporated in reality (reapse) as a member of the Church.'

Why is it not necessary?

Since there are exceptions for the popes.

* PRELIMINARY NOTE: The theme “The Hope of Salvation for Infants who Die Without Being Baptized” was placed under the study of the International Theological Commission... The Committee also received the collaboration of Rev. Luis Ladaria, SJ, the Secretary General of the International Theological Commission, and Msgr. Guido Pozzo, the Assistant to the ITC, as well as other members of the Commission.The general discussion on the theme took place during the plenary sessions of the ITC, held in Rome. In October 2005 and October 2006. This present text was approved in forma specifica by the members of the Commission, and was subsequently submitted to its President, Cardinal William Levada who, upon receiving the approval of the Holy father in an audience granted on January 19, 2007, approved the text for publication.

http://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20070419_un-baptised-infants_en.html

From the right hand bar. Click to access.

• International Theological Commission (50)
• Internatonal Theological Commission (5)

http://www.theeponymousflower.com/2016/03/pope-benedict-breaks-silence-and.html

atinliturgy.org/phila/2016/03/pope-benedict-breaks-silence-and-affirms-the-thrice-defined-infallible-dogma-no-salvation-outside-of-the-catholic-church/