Mons. Annibale Bugnini and Archbishop Marcel Lefebvre offered the
Novus Ordo and Latin Mass respectively, by following the error in the 1949 Letter
of the Holy Office(LOHO) and so they interpreted Vatican Council II non-rationally.
They changed the understanding of the Nicene, Apostles and Athanasius Creed and
rejected the dogma extra ecclesiam nulla
salus (EENS), defined by three Church Councils, which did not mention any
exceptions. Changing the Creeds is first class heresy in the hierarchy of
truths (Ad Tuendem Fidem). This is schism with the past Magisterium on the
Creeds and Councils.It is an impediment
to offering Holy Mass in any rite.
At the Novus Ordo and Latin Mass Lefebvre and Bugnini discarded the ecclesiology
of the Roman Missal with their interpretation from the 1949 LOHO. So there were
exceptions for the past exclusivist ecclesiology, for them.This was a break
with Tradition.
So are the Novus Ordo, Latin and Greek Mass valid today when the priest
offering Holy Mass is in an objective mortal sin of faith? This is a public scandal
for those who know, have understood and discern.How can any priest have the faculty
to offer Holy Mass when he publicly rejects the Athanasius Creed and produces
new understandings of the Nicene and Apostles Creed?
Even in the Amazon, Melkite,
Byzantine and Syro Malabar rites, the priest who offers Holy Mass must belong
to the Catholic Church. The popes and cardinals have to be Catholic.
Pope Francis, the cardinals, the SSPX bishops and priests do not
interpret the Creeds, Councils, Catechisms etc like me. One of us has to be
wrong.
Either I am correct and the rest of the Church is wrong or the whole
Church is wrong, except for the bishops, priests and lay Catholics, who agree
with me and support me.
But when they choose a rational premise ( invisible people are
invisible, LG 16 refers to an invisible case in 1965-2024) and rational inference
( LG 16 is not a practical exception for the dogma EENS, Ad Gentes 7, Catechism
of the Catholic Church 845,846, Catechism of Pope Pius X 24Q,27 Q etc), their traditional
conclusion ( Vatican Council II has the hermeneutic of continuity with EENS and
the rest of Tradition), is the same as mine. Vatican Council II becomes traditional.
The Council immediately becomes traditional and ecclesiocentric. Anyone can
check it out. The result is immediate.
It is reading Vatican Council II with ‘the red not being an exception for the blue’, instead of the present ‘the
red is an exception for the blue’.
It is the same Vatican Council II before all of us but there is a
radical change. This must be the ethical and magisterial interpretation of the
Councils, Creeds and Catechisms, at all rites.
According to Canon Law, the priest who offers Holy Mass has to be a Catholic. He must believe in the teachings of the Catholic Church. The popes from Paul VI did not meet this criterion and neither did Archbishop Lefebvre, the SSPX bishops, the bishops ordained by Bishop Richardson and the sedevacantist bishops Sanborn and Pivarunas. - Lionel Andrades
APRIL 14, 2024
It is time for the SSPX priests to affirm Vatican Council II (rational), whenever they can. Presently, they are not apostolic on the Nicene, Apostles and Athanasius Creed, neither on the Catechisms and the Church Councils
The SSPX priests in Rome are not capable of talking theology with me. Whenever they see me they avoid me except for Fr. Aldo Rossi, the former Prior at Albano who said that it is obvious that LG 8, 14, 15, 16, UR 3, NA 2 referred to only hypothetical cases.
I have been in, only Rome, over the last 20 years. I do not travel. I have not seen Florence, Pisa, Trent…or the U.K, France, Germany ….Travel is not for me.I would have liked to meet the SSPX Superiors in other countries.
I wish the SSPX had a District Superior at Albano who could confidently proclaim the Catholic Faith. He must not choose the political line on Vatican Council II but must be open to returning to Tradition.
It is time for the SSPX priests to affirm Vatican Council II (rational), whenever they can. Presently, they are not apostolic.
The Nicene Creed for them says, ‘I believe in three or more known baptisms for the forgiveness of sin and they exclude the baptism of water in the Catholic Church’.
The Apostles Creed says for them, I believe in the Holy Spirit, the Holy Catholic Church, which today teaches that outside the Church there is salvation; there is known salvation, while over the centuries it taught that outside the Catholic Church there was no salvation; there was no known salvation.
The Athanasius Creed for the SSPX says that not everyone needs to enter the Church and have Catholic Faith for eternal life - there are known exceptions of the baptism of desire etc.
The Catechism of Pope Pius X has 24Q, 27Q contradicted by 29 Q, for the SSPX, but not for me.
The Catechism of the Catholic Church (845,846) is contradicted by CCC 847-848, for the SSPX but not for me.
For the SSPX , Vatican Council II ( AG 7) is contradicted by LG 14, UR 3, NA 2, GS 22 etc, but not for me.
For the SSPX, the Fourth Lateran Council and the Council of Florence on EENS, has exceptions- but not for me.
The Council Fathers (1965), Pope Paul VI and the Coetus International Patrem group made a mistake when they confused what was invisible as being visible and then created a New Theology with the nontraditional conclusion. This was not the work of the Holy Spirit. Inspite of this historical mistake, today we can still interpret Vatican Council II in harmony with the Magisterium over the centuries. We simply interpret invisible cases as not being visible (LG 16 is invisible) and so not being objective exceptions for the past ecclesiocentrism .The past ecclesiocentrism was accompanied with Christocentrism. But today for the SSPX and the popes there is only a Christocentrism without an ecclesiocentrism which says all need to be members of the Catholic Church for salvation.
For Pope Francis and the SSPX, Lumen Gentium 14, Lumen Gentium 16, Unitatis Redintigratio 3, and Nostra Aetate 2, 1 refer to physically visible cases but for me they are hypothetical only.
For Cardinal Victor Manuel Fernandez and the SSPX , Lumen Gentium 14, Lumen Gentium 16, Unitatis Redintigratio 3 , and Nostra Aetate 2 are a break with the dogma EENS and the rest of Tradition. For me they refer to invisible cases in 2024. So there is no contradiction of Tradition.
For the SSPX and Pope Francis the red is an exception for the blue in the following passages. For me the red is not an exception for the blue.
(The passages marked in red refer to hypothetical and invisible cases and so do not contradict the orthodox passages, here marked in blue and neither the dogma EENS).
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."(17) 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 (Heb. 11:6), yet a necessity lies upon the Church (1 Cor. 9:16). - Ad Gentes 7, Vatican Council II
THE RED IS NOT AN EXCEPTION FOR THE BLUE.
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 baptism124 and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church…
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.
THE RED IS NOT AN EXCEPTION FOR THE BLUE.
The passage in Red refers to hypothetical and invisible cases in the present times. The passage in Blue are orthodox and support the dogma extra ecclesiam nulla salus.The passages in Red do not contradict the passages in Blue.
- Lionel Andrades
1
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
But the plan of salvation also includes those who acknowledge the Creator… Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.- Lumen Gentium 16, Vatican Council II.
Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.
The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation. – Unitatis Redintigratio 3 Vatican Council II
The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. – Nostra Aetate 2, Vatican Council II.
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