According to the laws of physics at the Newtonian level of matter there cannot be exceptions to extra ecclesiam nulla salus(EENS).Lumen Gentium 16( being saved in invincible ignorance) does not refer to a physical body in time ( October 2019) and space.A person saved in invincible ignorance would be in Heaven and not on earth.He would be invisible and not physically visible on earth.So it is wrong for the Secretaries of the Congregation for the Doctrine of the Faith, Archbishops Morandi and Di Noia, to tell Brother Andre Marie MICM to accept the Catechism of the Catholic Church( 847-848) as exceptions to Feeneyite EENS.
This is also an error of Bishop Peter Libasci and his Curia in the Diocese of Manchester, USA. The irrationality can be read on the diocese website:-1
As the Congregation stated in our April 15 letter to you, which the Congregation also
shared with Bishop Libasci, the principle "Extra Ecclesiam Nulla Salus" must be interpreted
according to the official doctrine of the Church, as it is summarized with clarity in the
Catechism of the Catholic Church (#846-#848) and, more in detail, in the Declaration
Dominus Jesus (#20-#22). The Catechism of the Catholic Church emphasizes that all
salvation comes from Christ through the Church, which is the Body of Christ, the Sacrament
of Salvation (cf. CCC #846). The paragraph that follows, however, is equally binding, as it
considers those who, through no fault of their own, do not know Christ and his Church and
states that those too have the possibility of obtaining eternal salvation (cf. CCC #847). This
being stated, the Church certainly has a perennial obligation and sacred right to evangelize all
men (cf. CCC #848). 2
There are errors in this statement from the Congregation for the Doctrine of the Faith.
As the Congregation stated in our April 15 letter to you, which the Congregation also shared with Bishop Libasci, the principle (dogma and not just principle ) "Extra Ecclesiam Nulla Salus" must be interpreted according to the official doctrine of the Church, as it is summarized with clarity in the Catechism of the Catholic Church (#846-#848) (CCC 846 cites Ad Gentes 7 which says all need faith and baptism for salvation. All. This is FeenEyite)( CCC 848 according to the laws of physics cannot be an exception to AG 7 or EENS)3 and, more in detail, in the Declaration Dominus Jesus (#20-#22). (There is nothing in Dominus Iesus 20-23 to contradict the strict interpretation of EENS or Ad Gentes 7, supporting exclusive salvation in the Catholic Church)4 The Catechism of the Catholic Church emphasizes that all salvation comes from Christ through the Church, which is the Body of Christ, the Sacrament of Salvation (cf. CCC #846). (This is the New Theology based upon visible cases of the baptism of desire, baptism of blood and invincible ignorance.It does not contradict Feeneyite EENS or EENS, according to the missionaries of the 16th century.Since whatever is the argument, according to the laws of physics BOD,BOB and I.I and LG 16, GS 22 etc, do not refer to physical bodies, real people in time and space.So they cannot be postulated as exceptions to EENS.) The paragraph that follows, however, is equally binding, as it considers those who, through no fault of their own, do not know Christ and his Church and states that those too have the possibility of obtaining eternal salvation (cf. CCC #847).(According to the laws of physics, at the Newtonian level of matter, there are no known cases of non Catholics saved without faith and baptism and instead with invincible ignorance.So being saved in invincible ignorance never was an exception to the exclusivist ecclesiology of the Church) This being stated, the Church certainly has a perennial obligation and sacred right to evangelize all men (cf. CCC #848).(Yes we evangelise but based on there being exclusive salvation in only the Catholic Church and there being no known exceptions. It means all non Catholics in the present times(2019) are oriented to Hell without faith and baptism.When we meet a non Catholic we know he is oriented to the fires of Hell, if he dies without faith and baptism(AG 7), which is the norm for salvation. We cannot claim that any one in particular, in the present times, is an exception to the norm.All need to be members of the Catholic Church, with faith and baptism for salvation is the teaching of Vatican Council II, which is Christological and also ecclesiocentric.Being saved in invincible ignorance does not contradict the Church's ecclesiocentric ecclesiology.This is the Conciliar Church. It is Feeneyite.)
The letter makes clear to Brother Andre Marie that his theological position
regarding the principle "Extra Ecclesiam Nullam Salus" is unacceptable.5
The CDF's theological position is : personally unknown cases of BOD,BOB and I.I and LG 8, LG 14, LG 16, UR 3, NA 2, Gs 22 etc in Vatican Council II, are known exceptions to Feeneyite EENS.For the CDF these are references to 'physical bodies' real people in time and space, saved outside the Church. So they become practical exceptions, to the traditional strict interpretation of EENS. Only known and visible people, can be examples of salvation outside the Church in the present times. People who do not exist in our time and space, cannot be objective exceptions to EENS.But 'known exceptions' would be contrary to the laws of physics.
So Brother Andre Marie MICM, has to violate the Principle of Non Contradiction and the laws of physics at the Newtonian level of matter, to be theologically acceptable for the CDF and Diocese of Manchester,USA.It is only then the Prohibitions 6 will be lifted against this Catholic religious community, the Slaves of the Immaculate Heart of Mary.They are not sedevacantists and neither in schism with the past popes and saints, on EENS or Vatican Council II.
-Lionel Andrades
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https://www.catholicnh.org/assets/Documents/About/FAQ/Ltr-CDF-SBC.pdf
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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."
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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”.77 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”.78
The Church is the “universal sacrament of salvation”,79 since, united always in a mysterious way to the Saviour Jesus Christ, her Head, and subordinated to him, she has, in God's plan, an indispensable relationship with the salvation of every human being.80 For those who are not formally and visibly members of the Church, “salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally part of the Church, but enlightens them in a way which is accommodated to their spiritual and material situation. This grace comes from Christ; it is the result of his sacrifice and is communicated by the Holy Spirit”;81 it has a relationship with the Church, which “according to the plan of the Father, has her origin in the mission of the Son and the Holy Spirit”.82
21. With respect to the way in which the salvific grace of God — which is always given by means of Christ in the Spirit and has a mysterious relationship to the Church — comes to individual non-Christians, the Second Vatican Council limited itself to the statement that God bestows it “in ways known to himself”.83 Theologians are seeking to understand this question more fully. Their work is to be encouraged, since it is certainly useful for understanding better God's salvific plan and the ways in which it is accomplished. However, from what has been stated above about the mediation of Jesus Christ and the “unique and special relationship”84 which the Church has with the kingdom of God among men — which in substance is the universal kingdom of Christ the Saviour — it is clear that it would be contrary to the faith to consider the Church as one way of salvation alongside those constituted by the other religions, seen as complementary to the Church or substantially equivalent to her, even if these are said to be converging with the Church toward the eschatological kingdom of God.
Certainly, the various religious traditions contain and offer religious elements which come from God,85 and which are part of what “the Spirit brings about in human hearts and in the history of peoples, in cultures, and religions”.86 Indeed, some prayers and rituals of the other religions may assume a role of preparation for the Gospel, in that they are occasions or pedagogical helps in which the human heart is prompted to be open to the action of God.87 One cannot attribute to these, however, a divine origin or an ex opere operato salvific efficacy, which is proper to the Christian sacraments.88 Furthermore, it cannot be overlooked that other rituals, insofar as they depend on superstitions or other errors (cf. 1 Cor 10:20-21), constitute an obstacle to salvation.89
22. With the coming of the Saviour Jesus Christ, God has willed that the Church founded by him be the instrument for the salvation of all humanity (cf. Acts 17:30-31).90 This truth of faith does not lessen the sincere respect which the Church has for the religions of the world, but at the same time, it rules out, in a radical way, that mentality of indifferentism “characterized by a religious relativism which leads to the belief that ‘one religion is as good as another'”.91 If it is true that the followers of other religions can receive divine grace, it is also certain that objectively speaking they are in a gravely deficient situation in comparison with those who, in the Church, have the fullness of the means of salvation.92 However, “all the children of the Church should nevertheless remember that their exalted condition results, not from their own merits, but from the grace of Christ. If they fail to respond in thought, word, and deed to that grace, not only shall they not be saved, but they shall be more severely judged”.93 One understands then that, following the Lord's command (cf. Mt 28:19-20) and as a requirement of her love for all people, the Church “proclaims and is in duty bound to proclaim without fail, Christ who is the way, the truth, and the life (Jn 14:6). In him, in whom God reconciled all things to himself (cf. 2 Cor 5:18-19), men find the fullness of their religious life”.94
In inter-religious dialogue as well, the mission ad gentes “today as always retains its full force and necessity”.95 “Indeed, God ‘desires all men to be saved and come to the knowledge of the truth' (1 Tim 2:4); that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the promptings of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary”.96 Inter-religious dialogue, therefore, as part of her evangelizing mission, is just one of the actions of the Church in her mission ad gentes.97 Equality, which is a presupposition of inter-religious dialogue, refers to the equal personal dignity of the parties in dialogue, not to doctrinal content, nor even less to the position of Jesus Christ — who is God himself made man — in relation to the founders of the other religions. Indeed, the Church, guided by charity and respect for freedom,98 must be primarily committed to proclaiming to all people the truth definitively revealed by the Lord, and to announcing the necessity of conversion to Jesus Christ and of adherence to the Church through Baptism and the other sacraments, in order to participate fully in communion with God, the Father, Son and Holy Spirit. Thus, the certainty of the universal salvific will of God does not diminish, but rather increases the duty and urgency of the proclamation of salvation and of conversion to the Lord Jesus Christ.
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JANUARY 12, 2019Brother Andre Marie MICM brings de-railed Catholic theology back on line http://eucharistandmission.blogspot.com/2019/01/brother-andre-marie-micm-brings-de.htmlOCTOBER 29, 2019According to the laws of physics there are no exceptions to the traditional strict interpretation of extra ecclesiam nulla salus(EENS) of the popes and saints over the centuries.So the New Theology, New Ecclesiology, New Ecumenism and New Evangelisation is a lot of nonsense.OCTOBER 29, 2019Such a staggering thought.All those thousands of books, numerous, written on Vatican Council II have a major theological error. They should be thrown into the dustbin- O'Malley, Kasper, Faggioli,Gherardini,Mattei, Ferrara.They violate Newton's laws of physics and Aristotle's Principle of Non Contradiction
https://eucharistandmission.blogspot.com/2019/10/such-staggering-thoughtall-those.html
OCTOBER 29, 2019The 16 books of Vatican Council II have an error. They violate the Principle of Non Contradiction. The Council Fathers misunderstood the laws of physics. They wrongly assumed the baptism of desire(BOD), baptism of blood(BOB) and being saved in invincible ignorance(I.I) referred to physical bodies in time and space. They they created a new false theology based upon this irrationality. This cannot be magisterial but is human error. Since the Holy Spirit cannot make a factual and objective error.
https://eucharistandmission.blogspot.com/2019/10/the-16-books-of-vatican-council-ii-have.html
OCTOBER 28, 2019All the books on Vatican Council II that have been published could probably have an error in the interpretation of the Council, in its 16 basic documents.Lumen Gentium, Nostra Aetate,Ad Gentes, Unitatitis Redintigratio, Gaudium et Specs etc were are all interpreted with a false premise to create an artificial rupture with Tradition. Hypotheticals were assumed to be objective people saved outside the Church.
https://eucharistandmission.blogspot.com/2019/10/all-books-on-vatican-council-ii-that.html
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MAGISTERIAL DOCUMENTS CAN BE INTERPRETED WITH 1)THE RED PASSAGESBEING AN EXCEPTION TO THE BLUE PASSAGES OR WITH 2)THE RED PASSAGESNOT BEING AN EXCEPTION TO THE BLUE PASSAGES.THE LATTER(2) IS RATIONAL.
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