The Unexpectedly Non Controversial Placuet Deo - First Things
The Doctrine of the Faith released a letter to the Catholic bishops of the world, titled
Placuit Deo. The document addresses “Certain Aspects of Christian Salvation.”
Lionel: It does not affirm the strict interpretation of the dogma extra ecclesiam nulla salus (EENS, according to the missionaries and Magisterium of the 16th century. It considers invisible cases of the baptism of desire(BOD), baptism of blood(BOB) and being saved in invincible ignorance(I.I) as being visible examples of salvation outside the Church and so are objective exceptions to the old teaching on all needing to be members of the Catholic Church, with faith and baptism(AG 7,Vatican Council II) for salvation.
So Placuet Deo, on salvation, is a rupture with traditional EENS, the Creeds interpreted without the false premise, Vatican Council II interpreted rationally, the Catechisms interpreted rationally, the Syllabus of Errors, the past ecclesiology and an ecumenism of return. Placuet Deo reinterprets BOD, BOB and I.I irrationally and so St. Thomas Aquinas would be contradicting himself,while the Catechism of Pope Pius X and the Cathechism of the Catholic Church(1994) would have seemingly contradictory passages in themselves.
It is gnostic and heretical.
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It considers the themes of the Congregation’s 2000 document,
Dominus Iesus, through the lens of Francis’s critiques of Neo-Pelagianism and Neo-Gnosticism.
Lionel: Dominus Iesus like Redemptoris Missio was also written with the false inference i.e unknown cases of BOD, BOB and I.I were known exceptions to the the traditional interpretation of the dogma EENS, upon which was based the old exclusivist ecclesiology.So there was no strict interpretation of EENS in these two documents.
This was human error.The theology was created upon a false premise and inference which produced a non traditional conclusion.This at least, was not the work of the Holy Spirit.
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But Placuit Deo has other implications, especially for ecumenism under Francis and for the role of the Congregation in Francis’s pontificate.
Lionel: Since Placuet Deo assumes there are known cases of BOD, BOB and I.I and so the dogma EENS and the past ecclesiology is made obsolete, the ecumenism of return is no more valid.Theologically, there is salvation outside the Church.
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I learned of Placuit Deo’s release with some trepidation. It
marks the first major document from the Congregation for the Doctrine
of the Faith since Francis sacked Gerhard Ludwig Cardinal Müller,
applying the previously unknown principle that Curial officials should
not expect to receive more than one term in office. This sacking
followed a period of tension, reported by Marco Tosatti and Edward
Pentin, among others, between Francis and Müller. What, I wondered,
would the Congregation’s first major post-Müller document look like?
Lionel: As expected it is a break with Tradition on the salvation issue.
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It looks like a lot of previous documents from the Congregation. At
the press conference, Archbishop Luis Ladaria Ferrer, the current
prefect of the Congregation, noted that Placuit Deo had arisen from studies of the Congregation’s 2000 document, Dominus Iesus.
Lionel: Dominus Iesus was opposed by the liberal theologians who had rejected extra ecclesiam nulla salus.They did this by interpreting BOD, BOB and I.I and also Lumen Gentium 8 etc, as personally known non Catholics saved outside the Church.
Dominus Iesus 20 suggests the Church is necessary for salvation. It says we cannot separate Jesus from the Catholic Church and we cannot separate Jesus from the Kingdom of God.For many of the liberal theologicans evangelisation is 'Kingdom-oriented' and does not necessarily include membership in the Catholic Church.Others simply affirm Jesus without the Catholic Church.
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It is fair to say that that document has been, in the seventeen years since its release, controversial. In particular, Dominus Iesus
was seen as a retreat from the ecumenism of the Second Vatican Council.
Lionel: The orthodox passages in Dominues Iesus are in harmony with the orthodox passages on salvation (Ad Gentes 7 etc) in Vatican Council II. Also the references to hypothetical passages in Vatican Council II (LG 8, LG 16, UR 3, GS 22 etc) do not contradict the passages in Dominues Iesus, which support the old ecclesiology of the Catholic Church.
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But anyone who thought that the Congregation would reconsider Dominus Iesus under Francis will have been disapppointed with the new letter.
Lionel: Placuet Deo rejects the orthodox passages in Dominus Iesus by indicating that there is known salvation outside the Church( which is false) and that this is how Vatican Council II is to be interpreted i.e irrationally. Hypothetical cases are examples of known salvation in the present times outside the Church.So with LG 8 referring to known Catholics saved outside the Church for Cardinal Ladaria, he told the journalist from the Associated Press, at the Placuet Conference, that there was no more an exclusiveness in salvation in the Church. He meant that with a hypothetical and theoretical case(LG 8) there was an objective rupture for him, with the past ecclesiology, upon which depended an ecumenism of return etc.
This was what the Left and the liberal theologians wanted to know.
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Indeed, as Fr. Aquinas Guilbeau noted on Twitter, Placuit Deo reads like a summary of Dominus Iesus. Austen Ivereigh, Francis’s biographer and staunch supporter, implied in a tweet that Placuit Deo advances the formula Extra Ecclesiam nulla salus.
Lionel: He means Placuet Deo 'develops' the dogma extra ecclesiam nulla salus, which is another way of saying it rejects EENS and confirms it is obsolete. This was always the understanding of Pope Benedict and Cardinal Ladaria. They had made themselves clear in two papers of the International Theological Commission where they worked together, to produce official heresy and deception( See Christianity and the World Religions, ITC).
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Time will tell whether Placuit Deo has any effect on the
warm relations Francis has enjoyed with Protestants.
Lionel: The warm relations will continue since Placuet Deo, like Pope Francis and Pope Benedict's interpretation of EENS and Vatican Council II, says there is salvation outside the Church.Gaudium et Specs 22 is an exception. So it means Protestants do not need to convert into the Church to avoid Hell.
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Archbishop
Ladaria’s letter is very clear that the Church and its seven sacraments
are necessary for salvation.
Lionel : He means this in a vague way. It is contradicted when he assumes there is salvation outside the Church. So there are exceptions for him. He rejects EENS.So there are exceptions for him.When there are exceptions, not every one needs to enter the Church. There are 'known' exceptions of BOD, BOB and I.I, LG 8,LG 14, LG 16, UR 3, NA 2, GS 22 etc.
Every one does not need to believe in Jesus for salvation.
So the Christology and ecclesiocentric ecclesiology is no more the norm.The numerous exceptions make the norm.
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Francis’s public acts have endorsed a broad
ecumenism reminiscent of some of St. John Paul’s exuberant displays.
Francis has been close to several Protestant ministers over the course
of his pontificate, even appointing a Presbyterian minister, Marcelo
Figueroa, as editor of the Argentine edition of L’Osservatore Romano.
He commemorated the Protestant Reformation with Swedish Lutherans in
Lund. He did not quite close the door on intercommunion for Protestant
spouses of Catholics in a Q&A with Roman Lutherans.
Lionel: Now doctrinally and theologically Placuet Deo rejects the traditional understanding of salvation.It does not mention the necessity of membership in the Catholic Church to avoid Hell. There is also a new understanding of the necessity of Jesus for salvation.
The Protestant will say that every one needs to beleive in Jesus for salvation. The two popes and Cardinal Ladaria and Catholics will say there are exceptions.So for Catholics there are even known exceptions to the Great Commission.
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It is possible that Francis’s reputation for ecumenism will smooth the rough edges of Placuit Deo.
Consider Francis’s consistent outreach to the Society of St. Pius X.
Francis has engaged in very public dialogue with the Society’s chief,
Bishop Bernard Fellay. He has followed up this dialogue with concrete
steps on his own initiative, such as giving Society priests faculties to
hear confessions and witness marriage, despite their unusual canonical
status. One suspects that the opponents of the Society would not have
received these developments so tamely if Benedict XVI had implemented
them. It is possible that Francis’s personality will spare Placuit Deo some of the controversy that attended Dominus Iesus.
Lionel : Placuet Deo is generally heretical and is a rupture with Tradition on EENS, the Syllabus of Errors, the Creeds and other Magisterial documents. The SSPX is not aware of it.
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Placuit Deo also tells us something about Francis’s fraught
relationship with Cardinal Müller. Back in 2015, Cardinal Müller
suggested that the Holy Office’s role in Francis’s pontificate was to
provide it with theological structure. In an interview with
La Croix,
Müller observed that, whereas Benedict XVI was a theologian by
training, other popes, such as St. John XXIII and Francis, have not
been.
Lionel: Since the time of Pope Pius XII all the popes have been interpreting magisterial documents by assuming unknown cases of BOD, BOB and I.I are known exceptions to the past ecclesiology.This was also the irrational reasoning of the Church Fathers at Vatican Council II.
This was how Fr. Karl Rahner s.j reasoned when he placed the Letter of the Holy Office 1949, in the Denzinger. This was the new reasoning, of Fr. Joseph Raztinger. Archbishop Lefebvre had no objections.
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Progressives reacted with alarm to Müller’s statements. Andrea
Tornielli, widely seen as one of Francis’s preferred journalists,
suggested that Müller’s frequent public statements were tied to this
vision of the Congregation. Grant Gallicho, writing at
Commonweal,
implied that Müller was discounting other modes of theology, and that
he was subtly usurping the pope’s role as theological architect of his
pontificate.
Lionel: Cardinal Muller also interpreted BOD, BOB and I.I irrationally as did other ecclesiastics at the Congregation for the Doctrine of the Faith, like Archbishop Guido Pozzo.
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But after Placuit Deo, is it possible to reject Cardinal
Müller’s vision of the Congregation under a pope like Francis? The
letter takes two of Francis’s preoccupations—Neo-Pelagianism and
Neo-Gnosticism—and expands them in terms consistent with previous
theological documents from the Congregation.
Lionel: It seems as if this was a decoy.
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Archbishop Ladaria,
therefore, has provided Francis’s pontificate with a theological
structure consistent with the prior teachings of the Church. How he has
done that is interesting, too.
Lionel : He has continued with the deception which is now public.His attention had been drawn to numerous reports on this subject on the Internet. E-mails have personally be sent to him and others at the CDF.
We now know what causes the hermeneutic of rupture or continuity with the past. The two popes and Cardinal Ladaria intentionally seek the hermeneutic of rupture. For this they are obliged to use a false premise to interpret BOD, BOB and I.I and LG 8 etc as a rupture with the past.Placuet Deo is in line with this deceptive and innovative theology.
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One noteworthy aspect of Placuit Deo is the extent to which
Archbishop Ladaria has interpreted Francis’s preoccupation with
Neo-Pelagianism. Francis has often criticized Neo-Pelagians—his term for
rigid rule-followers, a category that for him seems to comprise almost
exclusively pious, orthodox Catholics. Placuit Deo, by
contrast, condemns a radical autonomy that earns salvation through its
own efforts or through purely human structures. Edward Pentin notes that
when Ladaria was asked why Francis’s concept of Neo-Pelagianism did not
find its way into the document, the prefect said there was “no
particular reason.” In other words, Placuit Deo discounts Francis’s polemical concept of Neo-Pelagianism and substitutes something closer to the actual meaning of the term.
Placuit Deo seems to acknowledge that Francis’s terminology—the lens through which Ladaria must approach Dominus Iesus—is
imprecise. Ladaria recognizes that “insofar as Gnosticism and
Pelagianism represent perennial dangers for misunderstanding Biblical
faith, it is possible to find similarities between the ancient heresies
and the modern tendencies.” But he cautions that “the comparison with
the Pelagian and Gnostic heresies intends only to recall general common
features, without entering into judgments on the exact nature of the
ancient errors.”
Lionel : Placuet Deo is gnostic and repeats the ancient errors.-Lionel Andrades
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This seems like a genteel way of saying that Francis’s
Neo-Pelagianism and Neo-Gnosticism are not actually much like
Pelagianism and Gnosticism, except perhaps in the broadest terms.
I wonder whether Placuit Deo would have had such a warm
reception if the previous prefect had signed it. Certainly the document
is in keeping with his vision for the Congregation during Francis’s
pontificate. But Ladaria’s reinterpretion of Neo-Pelagianism and
implicit critique of the pope’s terminology would no doubt have been met
with criticism from the usual quarters if Cardinal Müller had attempted
them.
https://www.firstthings.com/web-exclusives/2018/03/the-unexpectedly-non-controversial-placuit-deo
Why are the Placuet Deo mistakes not detected by Catholics at large ?( Graphics) https://eucharistandmission.blogspot.com/2018/12/why-is-placuet-deo-mistakes-not.html
Irrationality and heresy Edward Pentin overlooked : Placuet Deo https://eucharistandmission.blogspot.com/2018/12/irrationality-and-heresy-edward-pentin.html
CDF is a congregation for doctrinal confusion : Ladaria supports heresy and offers Holy Mass
https://eucharistandmission.blogspot.com/2018/12/cdf-is-congregation-for-doctrinal.html
CDF Prefect and present two popes violate the Principle of Non Contradiction ( Graphics) https://eucharistandmission.blogspot.com/2018/12/cdf-prefect-and-presetnt-two-popes.html
Cardinal Ladaria needs to resign instead he is holding doctrinal talks with the SSPX (Graphics) https://eucharistandmission.blogspot.com/2018/12/cardinal-ladaria-needs-to-resign.html
The Church is Necessary
https://eucharistandmission.blogspot.com/2018/12/the-church-is-necessary.html
La Chiesa è Necessaria
https://eucharistandmission.blogspot.com/2018/12/la-chiesa-e-necessaria.html
The Prefect of the Congregation for the Doctrine of the Faith(CDF) does not affirm the strict interpretation of the dogma extra ecclesiam nulla salus (EENS) in harmony with Vatican Council II. He is holding doctrinal talks with the Society of St. Pius X(SSPX) when he should be asked to recant or resign
https://eucharistandmission.blogspot.com/2018/12/the-prefect-of-congregation-for.html
The secret Vatican-SSPX doctrinal talks are not being made public, even though both sides claim to be Catholic.Cardinal Ladaria uses an irrationality to interpret Vatican Council II as a rupture with EENS.So deception is in his interest https://eucharistandmission.blogspot.com/2018/12/the-secret-vatican-sspx-doctrinal-talks.html
Gospel of John says all need to believe in Jesus for salvation and we do not know of any practical exceptions ; we cannot know of any exceptions to the Great Commission
https://eucharistandmission.blogspot.com/2018/12/gospel-of-john-says-all-need-to-believe.html
The faculty of the Thomas More College(TMC) of Liberal Arts, N.H, USA is not eligible to teach according to Canon Law since they reject the Syllbus of Errors , Athanasius Creed, past catechisms, original understanding of the Nicene Creed,the dogma EENS and reinterpret Vatican Council II as a rupture with Tradition when it is not: Phil Lawler could be an exception
https://eucharistandmission.blogspot.com/2018/12/the-faculty-of-thomas-more-collegetmc.html
Phil Lawler is orthodox on EENS and Vatican Council II.William Fahey, the TMC President, is irrational, heretical and non Catholic like Cardinal Sean O'Malley and Bishop Peter Anthony Libasci.They are automatically excommunicated for changing the understanding of the Creeds
https://eucharistandmission.blogspot.com/2018/12/phil-lawler-is-orthodox-on-eens-and.html
There is a rupture between faith and reaoson at the Thomas More College of Liberal Arts, New Hampshire : the President does not deny it in specific points https://eucharistandmission.blogspot.com/2018/12/there-is-rupture-between-faith-and.html
Faculty at the Thomas More College of Liberal Arts will not theologically and doctrinally discuss this issue
https://eucharistandmission.blogspot.com/2018/12/faculty-at-thomas-more-college-of.html
At the Thomas More College of Liberal Arts they do not affirm orthodoxy and deny teaching heresy : they follow present day ecclesiastics in a rupture with the past Magisterium
https://eucharistandmission.blogspot.com/2018/12/at-thomas-more-college-of-liberal-arts.html
Faculty divided
https://eucharistandmission.blogspot.com/2018/12/faculty-divided.html
Phil Lawler contradicts William and Amy Fahey on the faculty of Thomas More College of Liberal Arts :Nicene Creed changed
https://eucharistandmission.blogspot.com/2018/12/phil-lawler-contradicts-william-and-amy.html
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