Based upon Vatican Council II interpreted with the rational premise, we can today proclaim the traditional teachings on Religious Liberty, the Social Reign of Christ the King, the non separation of Church and State and Traditional Mission doctrine.

 

"The Council and the Eclipse of God" by Don Pietro Leone - Part XV:The Church and the State: Religious Liberty - part 2 of Chapter 4

The present installment concerns the Council's doctrine on Religious Liberty, which represents one of its most important departures from Tradition. The Church has always taught that Religious Liberty is the liberty of a Catholic to profess the one true religion; whereas the Council teaches that it is the liberty of any-one to profess and practice the religion he chooses. The Council bases its teaching on the excellence of man's freedom to which it ascribes some sort of god-like quality; it insinuates that God respects man's use of freedom, even to the extent of acquiescing in its misuse. It claims moreover to justify this doctrine in Revelation. Don Pietro here seeks to unravel the threads of its tortuous argumentation with the same subtlety with which it tangled them together.      F.R.

https://rorate-caeli.blogspot.com/2021/09/the-council-and-eclipse-of-god-by-don.html

When Vatican Council II is ecclesiocentric and dogmatic and supports the strict interpretation of extra ecclesiam nulla salus they it supports a Catholic State with a Catholic Government.

The Catholic State decides Religious Liberty as during the time of the Papal States in Italy, non Catholics had freedom to worship, they had the right to worship even though the Government was Catholic and the ecclesiology of the Church was exclusivist.While the Catholic religion is the official religion the State can decide the level of freedoms given to non Catholics.

When Vatican Council II is interpreted without the false premise, then the Council is traditional and ecclesiocentric and in harmony with the Church in the Middle Ages, for example, when Religious Liberty was not controversial.

So based upon Vatican Council II interpreted with the rational premise, we can today proclaim the traditional teachings on Religious Liberty, the Social Reign of Christ the King, the non separation of Church and State and Traditional Mission doctrine.

Collegiality and Synodality are no more an issue since all will have to interpret Vatican Council II rationally and in harmony with Tradition.

Don Pietro Leone interprets Vatican Council II with the false premise and so the non traditional conclusion is that there is salvation outside the Church and  there are practical exceptions to extra ecclesiam nulla salus. So it makes EENS obsolete and then the question is rightly asked "Why have Traditional Mission, why proclaim the Social Reign of Christ the King, when there is salvation outside the Church". So John Courtney Murray could also put forward his innovative thesis on Religious Liberty in a secular State.-Lionel Andrades

MAY 27, 2017

Dignitatis Humane is not an issue with Vatican Council II (Feeneyite) : English bishops are Cushingites

CATHOLIC HERALD ON RECENT SSPX DEVELOPMENTS

Posted on 26 May 2017 by Fr. John Zuhlsdorf

The editorial at the beginning of this week’s print edition of the Catholic Herald, the UK’s best Catholic weekly.

When Vatican Council II is  in agreement with the philosophy and theology of Feeneyism ( invisible cases are not visible and so they are not exceptions to extra ecclesiam nulla salus(EENS) according to the 16th century magisterium ) then Dignitatis Humanae is not a rupture with the dogma EENS. Then no matter how you interpret Dignitatis Humanae, if Vatican Council II affirms outside the Church there is no salvation, then religious liberty is traditional.1Dignitatis Humane does not contradict the Church's traditional doctrine.2 

Fr.John Zuhlsdorf ,like the editorial staff at Catholic Herald the U.K bishops and the Vatican Curia  interpret Dignitatis Humane (DH)with the theology of Cushingism. The SSPX does the same. So there is  the tension for traditionalist and conservative Catholics with reference to DH.

If they simply switched to Feeneyism as a theology ( invisible baptism of desire cannot be a visible exception to EENS in 2017, the same with LG 16, LG 8 ,UR 3,NA 2, GS 22 etc) and philosophy( physically invisible cases are not practically visible.Hypothetical cases of someone saved in invincible ignorance is not an objective and verifiable case on earth) then DH is traditional and is not a doctrinal issue.-Lionel Andrades

1

NO MATTER HOW YOU INTERPRET DIGNITATIS HUMANAE IF VATICAN COUNCIL II AFFIRMS EXTRA ECCLESIAM NULLA SALUS RELIGIOUS LIBERTY IS TRADITIONAL
http://eucharistandmission.blogspot.it/2012/08/no-matter-how-you-interpret-dignitatis.html#links

2.

DIGNITATIS HUMANAE DOES NOT CONTRADICT THE CHURCH'S TRADITIONAL DOCTRINE
http://eucharistandmission.blogspot.it/2013/01/dignitatis-humanae-does-not-contrdict.html#links

FEBRUARY 28, 2014

How does Dignitas Humanae square with the Syllabus of Errors?

http://eucharistandmission.blogspot.it/2014/02/how-does-dignitas-humanae-square-with.html

   

MARCH 12, 2016

Traditionalists reviewed Dignitatis Humanae with the theology of irrational Cushingism : so they were wrong at the onsethttp://eucharistandmission.blogspot.it/2016/03/traditionalists-reviewed-dignitatis.html

NOVEMBER 25, 2014

The Council’s words are strong and forthright here, implicitly asserting the sovereignty of Christ over all nations, but we now seldom hear them quoted

http://eucharistandmission.blogspot.it/2014/11/the-councils-words-are-strong-and.html

MICHAEL DAVIS MADE A MISTAKE ON THE ISSUE OF VATICAN COUNCIL II AND OTHER RELIGIONS : ALSO ON RELIGIOUS LIBERTY ?
http://eucharistandmission.blogspot.it/2014/02/michael-davis-made-mistake-on-issue-of.html#links

 Did Michael Davis know ?
http://eucharistandmission.blogspot.it/2014/02/did-michael-davis-know.html#links

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What is the declaration of religious tolerance?

An edict of toleration is a declaration, made by a government or ruler, and states that members of a given religion will not be persecuted for engaging in their religious practices and traditions. The edict implies tacit acceptance of the religion rather than its endorsement by the ruling power.

dignitiatis humanae vatican ocunjcil ii

What does freedom of religion include?

The First Amendment to the U.S. Constitution states that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of ...

dignitiatis humanae vatican ocunjcil ii

What is the message of Dignitatis Humanae?

In the context of the council's stated intention "to develop the doctrine of recent popes on the inviolable rights of the human person and the constitutional order of society", Dignitatis humanae spells out the church's support for the protection of religious liberty.

(Lionel : In a secular state only )

What is right to religion?

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching practice and observance.Jun 3, 2021

dignitiatis humanae vatican Council II text

Who wrote the Dignitatis Humanae?

John Courtney Murray

Drafted largely by prominent Jesuit theologian John Courtney Murray, it represented a departure from previous Catholic teachings in that it acknowledged and accepted as normative the separation between Church and State and declared religious freedom a fundamental human right

(Lionel: With the false premise approved in the Letter of the Holy Office 1949 he and others used the false premise at Vatican Council II  to create a New Theology which said outside the Church there is salvation, there is known salvation and so the strict interpretation of the dogma EENS was made obsolete. Without this irrationality he could not not have presented his new theories on Religious Liberty.)

 

Why is freedom of religion a human right?

Article 9 of the Human Rights Act protects our freedom of thought and conscience, as well as our religion or beliefs. This freedom is fundamental to living in an open, tolerant and diverse society – where people can think, believe and subscribe to a multitude of views, religions and teachings.

 

What was the impact of Vatican II?

 

As a result of Vatican II, the Catholic Church opened its windows onto the modern world, updated the liturgy, gave a larger role to laypeople, introduced the concept of religious freedom and started a dialogue with other religions.

(Lionel : This was all possible because Vatican Council II was interpreted with the false premise and not the rational premise.Teh error in the Letter of the Holy Office 1949 was not corrected by the popes from Pius XII to Paul VI. It still is not corrected.

It is only when the Council is interpreted with the irrationality that there are ‘the reforms’, ‘the revolution’ etc of Vatican Council II. This error can be corrected today. )

What were the aims of the Second Vatican Council?

Among his stated objectives in calling the council were: to foster spiritual renewal; to renew commitment to world evangelism and develop strategy; to lay the groundwork for an eventual reunion of the Catholic Church and other Christian denominations; to make church doctrine more accessible and comprehensible; to ...Aug 16, 2021

Lionel : This was possible since the popes from Pius XII did not defend Fr. Leonard Feeney. Then Pope Paul VI did not choose to interpret EENS or the baptism of desire and invincible ignorance with the rational premise. The error was repated by Pope John Paul II , Pope Benedict and now Pope Francis.So there was the theological possibility, with this error of the false premise, to have a new ecumenism, a new evangelisation based upon Christocentrism and not the traditional Ecclesiiocentrism, so there was  a New Ecclesiology. All this can be changed by re-interpreting Vatican Council II rationally.)

Is freedom of religion an absolute right?

Freedom of religion is the right of an individual or community, in public or private, to manifest religion or belief in teaching, practice, worship, and observance. ... The Supreme Court of the United States has consistently held, however, that the right to free exercise of religion is not absolute.

(Lionel: This right has been taken away by secular Governments in the West. Their values are now Satanic and they oppose religion )

 

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 MAGISTERIAL DOCUMENTS CAN BE INTERPRETED WITH 1)THE RED PASSAGESBEING AN EXCEPTION TO THE BLUE PASSAGES OR WITH 2)THE RED PASSAGESNOT BEING AN EXCEPTION TO THE BLUE PASSAGES.THE LATTER(2) IS RATIONAL.

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

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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

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 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

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Dignitatis Humane 1, Vatican Council II

First, the council professes its belief that God Himself has made known to mankind the way in which men are to serve Him, and thus be saved in Christ and come to blessedness. We believe that this one true religion subsists in the Catholic and Apostolic Church, to which the Lord Jesus committed the duty of spreading it abroad among all men. Thus He spoke to the Apostles: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have enjoined upon you" (Matt. 28: 19-20). On their part, all men are bound to seek the truth, especially in what concerns God and His Church, and to embrace the truth they come to know, and to hold fast to it.

This Vatican Council likewise professes its belief that it is upon the human conscience that these obligations fall and exert their binding force. The truth cannot impose itself except by virtue of its own truth, as it makes its entrance into the mind at once quietly and with power.

Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society. Therefore it leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ.-Dignitatis Humane 1, Vatican Council II

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 Catechism of the Catholic Church

 "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 

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 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; Acts9:5).  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 befirmly 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. Jn 16:13) 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. Mt28:18ff.), erected for all ages as ‘the pillar and mainstay of the truth' (1 Tim 3:15). 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 expression subsistit 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 bebelieved 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, 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.

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https://eucharistandmission.blogspot.com/2021/09/in-my-parish-santa-maria-di-nazareth.html