Cardinal Walter Kasper in public rejected the dogma extra ecclesiam nulla salus as soon as he was made a cardinal.He criticized Dominus Iesus and Pope John Paul's Encyclical Letter Ecclesia de Eucharistia.It supported the Eucharist not being given to Orthodox Christians and so Kasper complained in an interview given to the magazine 30 giorni. Pope John Paul II was supporting the ecclesiology of outside the Church there is no salvation.
Cardinal Kasper was supported by his friend Cardinal Ratzinger and was not excommunicated.
Now Pope Benedict like Cardinal Kasper continues to interpret magisterial documents with 'the red being an exception to the blue' so the Nicene Creed is changed.There is a new Profession of Faith for Catholics.
Cardinal Kasper approved the Eucharist being given to the divorced and remarried and told Protestants that they do not need to convert into the Catholic Church for salvation.He has the approval of the Masons, the rest of the Left and Satan and could be another anti-Christ candidate for a future pope.He has changed the teachings of the Catholic Church on faith and morals and so has received an award from one of the Masonic lodges.
He has rejected just about everything and of course the Chief Rabbinate of Israel does not object.
But when Kasper knows that the red passages in Ad Gentes 7 do not contradict the blue he will be disappointed with Vatican Council II.
Vatican Council II would be supporting extra ecclesiam nulla salus(EENS) and this would not be acceptable. When there are no exceptions to the blue in the Council-text there can only be an ecumenism of return.This is bad news.
The New Theology, which Kasper and ecclesiastical Masonry depended upon, was based upon the red passages in Unitatitis Redintigratio being exceptions to the orthodox blue passages.Now that is changed.
Since the red passages were considered to be objective people saved outside the Church in 1965-2000 Redemptoris Missio and Dominus Iesus is Cushingite and irrational in its theology. It did away with what Redemptoris Missio refers to as 'the past ecclesiology.This has now changed too.Discerning Catholics can see through the error. 
So what will Cardinal Kasper do if cardinals Burke and Brandmuller would say that in magisterial documents 'the red is not an exception to the blue' ?
His 'spirit of Vatican Council II' was only possible when the red was an exception to the blue.Now Vatican Council II will be rigid and fundamentalist for his Leftist friends. 
According to Vatican Council II Martin Luther was outside the Church and so was oriented to Hell.There are no exceptions to the blue passages in Ad Gentes 7 and Unitatitis Redintigratio.
The Feeneyites whom he would criticize are on to this.The community of Fr. Leonard Feeney in their correspondence with the Congregation for the Doctrine of the Faith(CDF) no mo re cite only the Council of Florence 1441 etc on EENS.They held their ground, doctrinally and theologically, based on Vatican Council II and the Catechism of the Catholic Church. Time's have changed.
Times have changed for Cardinal Kasper too.
Where are his citations in Vatican Council II to reject the old ecumenism of return ? There are none when the red passages in UR 3 are not exceptions to the blue passages in UR 3.
Where are the citations in Vatican Council II to teach the new ecclesiology at Pontifical universities based on his book on Ecclesiology ? There are none of course.The new ecclesiology was based upon the red being an exception to the blue.It is the same with Kasper's New Evangelisation.
Cardinal Kasper is as obsolete as Archbishop Marcel Lefebvre who also interpreted Vatican Council II with 'the red being an exception to the blue' and so theologically supported the new ecclesiology, new theology, new ecumenism, new ecumenism and other things new.
Cardinal Kasper got away. He had an easy ride with heresy since Christopher Ferrara, Roberto dei Mattei and the other traditionalists including the late Fr.Nicholas Gruner, were also interpreting Vatican Council II with 'the red being an exception to the blue'.
So when the liberal Germans would project Vatican Council II as a rupture with Tradition the traditionalists would agree.Not anymore.Brother Andre Marie MICM, Prior at the St.Benedict Center, N.H., in the diocese of Manchester, USA, cited Vatican Council in his defense of Feeneyite EENS.He refused to reject the baptism of desire, baptism of blood and invincible ignorance, but simply considered them hypothetical and invisible in the present times(2016-2019).So they cannot be exceptions any more to Feeneyite EENS.
The CDF Secretaries Morandi and Di Noia also know it.A bad-trad is citing Vatican Council II in defence of Tradition.
There can not more be practical exceptions to EENS as Cardinal Kasper would want us to believe according to his book on Ecclesiology.It is recommended reading at ecclesiology semesters for seminarians.
The division is now sharp in the Church. Things have taken a bad turn for the liberals. The National Catholic Register, Crux, Tablet and Commonweal do not want to report on this even after being informed. 
How will Cardinals Burke and Brandmuller and Monsignors Georg Gasnwein and Nicola Bux react ?
Obviously they will have to say that 'the red is not an exception to the blue'.
When the ordinary lay Catholic in Germany is asked, he too will say that 'the red is not an exception to the blue' but will this be acceptable for Cardinals Kasper and Marx and the other German cardinals and bishops ? NO.
Will they demand that the German people, Catholics and non Catholics, accept that the red is not an exception to the blue since this is common knowledge ?
Will Pope Francis and Pope Benedict say obviously the red is not an exception to the blue and Vatican Council II is traditional ? Then what will happen in the Church.Will the German Bishop's conference, along with the British and U.S bishops go into schism ?
Pope Benedict will have to admit that Vatican Council II does not contradict the exclusive interpretation of the dogma EENS and the past ecclesiology.The issue is one of common sense. It is not theology.
He cannot say that we humans can see people in Heaven saved with 'faith and baptism'(LG 14, AG 7). The ordinary man knows we cannot.
He cannot say that the red passages in Ad Gentes 7 and Lumen Gentes 14 contradict the blue passages.They do not.Rank and file Catholics would know it. It is something obvious.
So Pope Benedict would be telling the liberal lobby that Vatican Council II has a hermeneutic of continuity with EENS according to the missionaries and Magisterium of the 16th century.
The Left will 'blow their collective top' as someone put it on an EENS-Internet forum,now defunct, called Pascendi.
That time has about come.
What will be Pope Francis' response ?
In the entire text of Lumen Gentium ' the red is not an exception to the blue'.
In the entire text of Ad Gentes it is the same, 'the red is not an exception to the blue'.
In the entire text of Unitatitis Redintigratio 'the red is not an exception to the blue'.
In Dominus Iesus it is the same, 'the red is not an exception to the blue.'
In the Letter of the Holy Office 1949 to the Archbishop of Boston relative to Fr. Leonard Feeney the red is, surprisingly for many, not an exception to the blue.
This is something obvious for the rich and poor, socialist or capitalist, believer or unbeliever. The blue is not contradicted by the red.
I do not know how Pope Francis and Cardinal Kasper will respond, but I do know- and I have being saying it for the last few years- the red is not an exception to the blue. I do not know any one saved with BOD, BOB and I.I. This is something factual.It is not theology.-Lionel Andrades 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.
________________________________
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.
The difference between the CDF/SSPX and the SBC is over the red passages
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