Sunday, March 27, 2022

So what do we call this whole body of knowledge? Only the Catholic Church. In Italian we call it Solamente la Chiesa Cattolica.

 

So  today we can have the traditional mission based upon the necessity of believing in God, the Trinity, Jesus as the Son of God, His Death and Resurrection  and the necessity of membership in the Catholic Church ( Ad Gentes 7, Lumen Gentium 14) , with no known exceptions, for salvation.

There could be catechesis among Catholics, by Catholic evangelizers, who interpret Vatican Council II rationally and so also interpret the First Commandment rationally. There would be the rational interpretation of the Nicene, Apostles and Athanasius Creed, all the Catechisms and the dogma extra ecclesiam nulla salus with invisible cases of the baptism of desire, invincible ignorance and the baptism of blood not  being visible exceptions.

Then there could be follow up Bible Reading/Discussion Meetings, similar to those of the Neo Catechumenal Way of Kiko Arguello, or other Catholic groups and organizations.

In this way everyone is made aware of the traditional Catholic faith, with the old theology and exclusivist ecclesiology, in harmony with Vatican Council II (Rational). This is irrespective if they attend Holy Mass according to the Neo Cathechumenal Way, Latin,vernacular or the Byzantine Rite or the Syro-Malabar Rite.

So what do we call this whole body of knowledge? Only the Catholic Church. In Italian we call it Solamente la Chiesa Cattolica.

-Lionel Andrades

The SSPX must demand that Rome come back to the Faith with a rational theology

 



-Lionel Andrades




'The Red is not an Exception to the Blue' changes everything in our interpretation of Vatican Council II

 







-Lionel Andrades




Solennità dell'Annunciazione del Signore -Santo Rosario In attesa del messaggio della Gospa 25.03.22

A video needs to be produced showing the difference in the interpretation of Vatican Council II with the 1) Fake Premise, False Inference and Non Traditional Conclusion and 2) with the Rational Premise, Rational Inference and Traditional Conclusion. The graphics are available on this blog.

 

A video needs to be produced showing the difference in the interpretation of Vatican Council II with the 1) Fake Premise, False Inference and Non Traditional Conclusion and 2) with the Rational Premise, Rational Inference and Traditional Conclusion. The graphics are available on this blog. Then Vatican Council II and the Catechism of the Catholic Church are in harmony with the 16 th century Magisterium, irrespective if you go for the Latin Mass or Holy Mass in the vernacular.

For Mission, we can draw upon the writings of the popes and saints, who will not be contradicted by Vatican Council II (Rational).-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.

___________________








MAGISTERIAL DOCUMENTS CAN BE INTERPRETED WITH 1)THE RED PASSAGESBEING AN EXCEPTION TO THE BLUE PASSAGES OR WITH 2)THE RED PASSAGES NOT BEING AN EXCEPTION TO THE BLUE PASSAGES.THE LATTER(2) IS RATIONAL.

JULY 8, 2019



The Parlavra Viva Schools of Evangelisation, the Alpha Program of the Charismatic Renewal Movement, the Society of St. Pius X and the Franciscans and pilgrims at Medugorje all interpret Vatican Council II with the hypothetical and theoretical red passages being practical exceptions to the orthodox blue passages which support extra ecclesiam nulla salus, the old exclusivist ecclesiology and an ecumenism of return. If they interpreted the red passages as not being exceptions to the blue passages in Vatican Council II, then the Council would support the strict interpretation of outside the Church there is no salvation, the Syllabus of Errors, the Athanasius Creed and the Catechism of Pope Pius X


JUNE 29, 2019


Cardinal Kurt Koch interprets Vatican Council II interpreted with the red being an exception to the blue. He does not dare interpret the Council with the red passages not being objective exceptions to the orthodox blue passages which support EENS


JUNE 29, 2019


Fr Matteo Visioli Undersecretary of the Congregation for the Doctrine of the Faith (CDF) has ordered that all religious communities interpret Vatican Council II and other magisterial documents with the red being an exception to the blue. This is obligatory also for the Franciscans of the Immaculate. They are not permitted to interpret the Council with the red not being an exception to the blue


JUNE 30, 2019

Pope Francis used the red is an exception to the blue interpretation of Vatican Council II on his return flight from Abu Dhabi : it was a mistake



But I want to say one thing. This I emphasize clearly. From the Catholic point of view, the document does not pull away one millimeter from Vatican II, which is even cited a few times. The document was made in the spirit of Vatican II. I wanted, before making the decision, to say it good that way and let’s sign it, at least on my side, I had some theologians read [the document] and even [had it read] officially by the theologian of the Pontifical Household, that is a Dominican, and with the beautiful tradition of the Dominicans not to go on a witch-hunt, but to see where is the right thing… and he approved it.- from 

Full text of Pope Francis’ in-flight press conference from Abu Dhabi  https://www.catholicworldreport.com/2019/02/05/full-text-of-pope-francis-in-flight-press-conference-from-abu-dhabi/



 Pope Francis refers to Vatican Council II interpreted with the red being an exception to the blue. If he had interpreted Vatican Council II  with  the red not  being an exception to the blue there would  be no change in the ecclesiology of the Church. 
So now all Catholics and religious communities have to  interpret Vatican Council II and other magisterial  documents with the red  being an exception to the blue. This is obligatory also for  the Franciscans of the Immaculate, whose magazine Christ to the World affirmed the dogma extra ecclesiam nulla salus. They are not permitted to interpret the Council with the red not being an exception to the blue.
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
 



 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

 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 



 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. 


________________________________



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.

________________________________

JANUARY 28, 2019

So finally I should have a list of magisterial documents with the blue passages affirming Sacred Tradition and the red passages no more being seen as exceptions

 Comment
It's true the the ambiguous statements can be interpreted in a way that's consistent with Sacred Tradition, even though it takes some Olympian contortions to do so.  But the clarity is no longer there.


 Lionel :
For me there are no ambiguous statements since I have conditioned myself.
What were ambiguous for me in the past I am aware are only hypothetical statements. They can only be theoretical possibilities.
So they are not relevant or exceptions to EENS. They cannot be practical exceptions to EENS, the past exclusivist ecclesiology, an ecumenism of return or the Syllabus of Errors.
So there are the orthodox statements which affirm EENS and there are the hypothetical passages which come from the error in the Letter of the Holy Office 1949.
The orthodox passages I mark with the colour blue and the hypothetical passages with red. I have done this on my blog with Ad Gentes, Unitatitis Redintigatio, Lumen Gentium and  Dignitatis Humane. I can do the same with the rest of Vatican Council II.
I could also do the same mapping with Dominus Iesus etc.
So finally I should have a list of magisterial documents with the blue passages affirming Sacred Tradition and the red passages no more being seen as exceptions.
-Lione Andrades 


JANUARY 28, 2019

In Dominus Iesus the red is not an exception to the blue, the red does not contradict the blue : there is a hermeneutic of continuity with Tradition ( EENS, Syllabus of Errors, ecumenism of return, past exlcusivist ecclesiology etc) 

 https://eucharistandmission.blogspot.com/2019/01/in-dominus-iesus-red-is-not-exception.html

________________________________________________________

MARCH 12, 2022


Is the German Synodal Way legal?
https://eucharistandmission.blogspot.com/2022/03/is-german-synodal-way-legal_12.html






1 Athanasius Creed
















2.Nicene Creed








3.Apostles Creed






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OCTOBER 1, 2021

With the irrational premise of the Red Right Hand Side Column, the Athanasius Creed is changed : Popes, Cardinals and Bishops use the irrational column

 

                                                                                                                            -Lionel Andrades



 OCTOBER 1, 2021

Bishop Athanasius Schneider and Dr. Taylor Marshall chose the Blue Left Hand Side Rational Column to interpret the Baptism of Desire (LG 14). The Ecclesia Dei communities can also interpret Vatican Council II rationally ( Graphics )

                                                                                                                 -Lionel Andrades





 

OCTOBER 1, 2021

Ecclesia Dei communities demand that Bishop Roland Minnerath be rational. With the Red Right Hand Side Column he and Pope Francis create official heresy. This is schism with the past Magisterium ( Graphics )

                                                                                                       -Lionel Andrades










Bishop Athanasius Schneider and Dr. Taylor Marshall have found the Specific Error in Vatican Council II.They now know what creates the New Theology and the break with Tradition.It is the False Premise.
There are no literal and visible cases of the Baptism of Desire said Bishop Athanasius Schneider.

Bishop Athanasius Schneider and Dr.Taylor Marshall chose the Blue Left Hand Side  Rational Column. The Ecclesia Dei communities must do the same and demand that Bishop Roland Minnerath also interpret Vatican Council II with the rational column.


















 











OCTOBER 1, 2021

Ecclesia Dei communities demand that Bishop Roland Minnerath be rational. With the Red Right Hand Side Column he and Pope Francis create official heresy. This is schism with the past Magisterium ( Graphics )

                                                                                                       -Lionel Andrades





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JUNE 9, 2020

Cardinal Ladaria and Cardinal Kasper's interpretation of Vatican Council II is obsolete (Graphics)










 


DECEMBER 8, 2019

No ambiguity in Vatican Council II ( Graphics )






-Lionel Andrades
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JULY 27, 2018


Magisterium and traditionalists violate the Principle of Non Contradiction in general : make a mistake in reasoning

http://eucharistandmission.blogspot.com/2018/07/magisterium-and-traditionalists-violate.html



























-Lionel Andrades