In considering the values which these religions witness to and
offer humanity, with an open and positive approach, the
Second Vatican Council's Declaration on the relation of the
Church to non-Christian religions states: “The Catholic
Church rejects nothing of what is true and holy in these
religions. She has a high regard for the manner of life and
conduct, the precepts and teachings, which, although
differing in many ways from her own teaching,
nonetheless often reflect a ray of that truth which
enlightens all men”. Continuing in this line of thought,
the Church's proclamation of Jesus Christ, “the way, the
truth, and the life” (Jn 14:6), today also makes use of the
practice of inter-religious dialogue. Such dialogue certainly
does not replace, but rather accompanies
the missio ad gentes, directed toward that “mystery of
unity”, from which “it follows that all men and women
who are saved share, though differently,
in the same mystery of salvation in Jesus Christ through
his Spirit” Inter-religious dialogue, which is part of the
Church's evangelizing mission, requires an attitude of
understanding and a relationship of mutual knowledge
and reciprocal enrichment, in obedience to the truth
and with respect for freedom.-Dominus Iesus 2
Again he continues to project Jesus Christ
without the necessity of being a member
of the Church for salvation.This is a new
doctrine in the Church.Salvation without
the necessity of 'faith and baptism'
in the Catholic Church.This contradicts
Ad Gentes 7, Vatican Council II.
There is known salvation outside the
Church in the new theology. So
Fr. Karl Rahner s.j could posit the
theory of the Anonymous Christian.
This theory was defended by Cardinal
Ratzinger.It was institutionalised
in the Catholic Church.It is there in
the Catechism of the Catholic Church
( 846,1257 etc)
4. The Church's constant missionary proclamation is endangered today
by relativistic theories which seek to justify religious pluralism, not only
de facto but also de iure (or in principle). As a consequence, it is held that
certain truths have been superseded; for example, the definitive and complete
character of the revelation of Jesus Christ, the nature of Christian faith as
compared with that of belief in other religions, the inspired nature of the
books of Sacred Scripture, the personal unity between the Eternal Word
and Jesus of Nazareth, the unity of the economy of the Incarnate Word
and the Holy Spirit, the unicity and salvific universality of the mystery
of Jesus Christ, the universal salvific mediation of the Church, the
inseparability — while recognizing the distinction — of the kingdom
of God, the kingdom of Christ, and the Church, and the subsistence
of the one Church of Christ in the Catholic Church.
In Dominus Iesus 4 we have wonderful
prose like that of Amoris Laeititia but
it still misses out on something
important. It is still Christology without
the necessity of being a member of
the Church for salvation. He has accepted
the Letter of the Holy Office 1949,
which was an inter-office letter from
one bishop to another, one cardinal
to an archbishop. Then with this non
magisterial Letter, which Fr.Rahner
placed in the Denzinger, he has
done away with the dogma defined
by three Church Councils. He must
be worth his weight in gold
for the enemies of the Church,
the one world-religion people.
5. As a remedy for this relativistic mentality, which is
becoming ever more common, it is necessary above all
to reassert the definitive and complete character of the
revelation of Jesus Christ. In fact, it must be firmly
believed that, in the mystery of Jesus Christ, the Incarnate
Son of God, who is “the way, the truth, and the life”
(Jn 14:6), the full revelation of divine truth is given:
“No one knows the Son except the Father, and no one
knows the Father except the Son and anyone to whom the
Son wishes to reveal him” (Mt 11:27); “No one has ever
seen God; God the only Son, who is in the bosom of the
Father, has revealed him” (Jn 1:18); “For in Christ the
whole fullness of divinity dwells in bodily form” (Col 2:9-10).
It it relativism and indifferentism not
to affirm the necessity of membership
in the Catholic Churh for salvation. It
is also heresy to put away a dogma
defined by three Church Councils.In
the 16th century this would be a
reason to excommunicate someone.
Instead he had Archbishop Lefebvre
excommunicated for not affirming
Vatican Council II ( with the premise)
as a rupture with the dogma EENS
and the rest of Tradition.He wanted
the SSPX to accept his new theology.
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),
which is his body (cf. 1 Cor 12:12-13, 27; Col 1:18). 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”.
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).
'the fullness of Christ's salvific mystery
' and 'a single “whole Christ”'is the new
theology which replaces the teaching
of Cantate Dominio, Council of
Florence 1441 on extra ecclesiam
nulla salus.
The Catholic faithful are required to profess that there is an
historical continuity — rooted in the apostolic succession
— 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”. 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”,that is, in those Churches and ecclesial communities
which are not yet in full communion with the Catholic Church.
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
We do not know of any one saved “outside of
her structure', we do not know specifically
of any one saved outside the Church
with 'many elements' which ' can be
found of sanctification and truth”,
this is the false premise.He assumes
that there are such cases; known
cases. Then he projects it as an
exception to the old ecclesiocentrism.
This is the new theology created with
the false philosophy.
We do not know of any one saved in the
subsist in category.Yet for him it refers
to concrete cases.
For me Lumen Genttium 8,from where
his citations are taken, only refers to
invisible cases, hypotehtical possibilities
known only to God.For Cardinal Ratzinger
they are objective cases. This is his
inference.It is the basis of his, and
Rahner's, new theology.
This cannot be the work of the Holy
Spirit since it is based on objective
error.The Holy Spirit cannot teach
irrationality.The conclusion is
heretical and it is made official
in Dominus Iesus.
_____________________
17. Therefore, there exists a single Church of Christ, which
subsists in the Catholic Church, governed by the Successor of
Peter and by the Bishops in communion with him. The Churches
which, while not existing in perfect communion with the Catholic
Church, remain united to her by means of the closest bonds, that
is, by apostolic succession and a valid Eucharist, are true particular
Churches. Therefore, the Church of Christ is present and operative
also in these Churches, even though they lack full communion with
the Catholic Church, since they do not accept the Catholic doctrine
of the Primacy, which, according to the will of God, the Bishop of
Rome objectively has and exercises over the entire Church.
-Dominus Iesus 17
According to the Council of Florence
1441 Orthodox Christians and Protestants
are oriented to the fires of Hell unless
they enter the Catholic Church.Yet
by assuming there are visible cases of
the baptism of desire there is known
salvation outside the Church.So he has
created the new ecumenism. According
to the new ecumenism, since there are
known cases of non Catholics saved outside
the Church the old ecclesiology has
been rejected.This is reflected here in
Dominus Iesus 17
______________________
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18. The mission of the Church is “to proclaim and establish
among all peoples the kingdom of Christ and of God, and she
is on earth, the seed and the beginning of that kingdom”. On the
one hand, the Church is “a sacrament — that is, sign and instrument
of intimate union with God and of unity of the entire human race”.
She is therefore the sign and instrument of the kingdom; she is
called to announce and to establish the kingdom. On the other hand,
the Church is the “people gathered by the unity of the Father, the
Son and the Holy Spirit”; she is therefore “the kingdom of Christ
already present in mystery” and constitutes its seed and beginning.
The kingdom of God, in fact, has an eschatological dimension:
it is a reality present in time, but its full realization will arrive
only with the completion or fulfilment of history.-Dominus Iesus 18
He is still repeating his new theology
phrases from Redemptoris Missio and
does not state that all non Catholics
need to enter the Church as members
to avoid the fires of Hell.
_______________________
‘ecclesiocentrism' of the past -DM 19
Of course it was important to mention
the 'ecclesiocentrism of the past' which
has been rejected by ' the Magisterium'.
This is the magisterium which he
represents and promotes with
the new theology.It is based on being
able to physicaly see the deceased,who
are now saved in Heaven without the
baptism of water and Catholic faith.
It refers to being able
to know and meet people on earth, living,
who are going to be saved without the
faith and baptism in the Catholic Church
and are examples of outside the Church
there being salvation.
________________________________________
VI. THE CHURCH AND THE OTHER RELIGIONS
IN RELATION TO SALVATION
20. From what has been stated above, some points follow that are
necessary for theological reflection as it explores the relationship
of the Church and the other religions to salvation.
Above all else, it must be firmly believed 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 (cf. Mk 16:16; Jn 3:5), and thereby affirmed at the same
time the necessity of the Church which men enter through baptism
as through a door”. This doctrine must not be set against the universal
salvific will of God (cf. 1 Tim 2:4); “it is necessary to keep these
two truths together, namely, the real possibility of salvation in
Christ for all mankind and the necessity of the Church for this salvation”.
'and the necessity of the Church for this
salvation” for him does not refer to being
incorporated into the Church as a member.
He is referring to the new theology. There
is known salvaton outside the Church for him.
When I interpret Dominus Iesus I assume
it refers to being incorporated into the
Church as a member.I do not use the
irrational premise.
For me the new theology, the new ecclesiology
is flawed.It is based on an irrational
premise to create a heretical and non
traditional conclusion.It has been
accepted by the present ' magisterium'.
It was enforced by Pope Benedict XVI.
It cannot be magisterial since it is based
on error and so cannot be the work of the
Holy Spirit.It is human error.
We can continue to accept the good things
said in Dominus Iesus and Redemptoris Mission
and reject the errors.What is non traditional
in salvation theology must be rejected.
Similarly we need to interpret Vatican Council II
without the new theology otherwise we
could be accepting error and heresy
as does the magisterium.
-Lionel Andrades
Cardinal Ratzinger made an objective mistake in
Redemptoris Missio
http://eucharistandmission.blogspot.it/2016/12/cardinal-ratzinger-made-objective.html
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