The anonymous Coetus Internationalis Patrum Working Group (International Group of Fathers) did not choose to interpret Vatican Council II with Feeneyism; without the false premise,making the Council ecclesiocentric in its ecclesiology.So with Vatican Council II being only Christological for them the citation from Dominus Iesus 14 and 16 was enough.Since with the New Theology of Rahner and Ratzinger,everyone is saved through Jesus and the Church and so they do not necessarily have to become members of the Catholic Church or even know or believe in Jesus.

The anonymous Coetus Internationalis Patrum Working Group (International Group of Fathers) did not choose to interpret Vatican Council II with Feeneyism; without the false premise,making the Council ecclesiocentric in its ecclesiology.So with Vatican Council II being only Christological for them the citation from Dominus Iesus 14 and 16 was enough.Since with the New Theology of Rahner and Ratzinger,everyone is saved through Jesus and the Church and so they do not necessarily have to become members of the Catholic Church or even know or believe in Jesus.1

So since they are saved in their different religions, this would include the Amazon.

The anonymous Coetus Internationalis Patrum had to cite Vatican Council II and Dominus Iesus without the false premise. They had to do it without the invisible- people- are- visible- in- 2019premise.Then they could show how Vatican Council II and Dominus Iesus supports the old exclusivist ecclesiology of the Catholic Church.
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 OCTOBER 4, 2019

Coetus Internationalis Patrum Working Group (International Group of Fathers) had to address the issue of Cushingism and Feeneyism in the interpretation of Vatican Council II and Dominus Iesus

https://eucharistandmission.blogspot.com/2019/10/coetus-internationalis-patrum-working.html  

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They can still issue another statement and coordinate with me,since I am the only person writing on this issue.The aim would be to share information, correct the error and not condemn any one.-Lionel Andrades

1

DOMINUS IESUS

14.  It must therefore be firmly believed as a truth of Catholic faith that the universal salvific will of the One and Triune God is offered and accomplished once for all in the mystery of the incarnation, death, and resurrection of the Son of God. Bearing in mind this article of faith, theology today, in its reflection on the existence of other religious experiences and on their meaning in God's salvific plan, is invited to explore if and in what way the historical figures and positive elements of these religions may fall within the divine plan of salvation. In this undertaking, theological research has a vast field of work under the guidance of the Church's Magisterium.  The Second Vatican Council, in fact, has stated that: “the unique mediation of the Redeemer does not exclude, but rather gives rise to a manifold cooperation which is but a participation in this one source”.43 The content of this participated mediation should be explored more deeply, but must remain always consistent with the principle of Christ's unique mediation: “Although participated forms of mediation of different kinds and degrees are not excluded, they acquire meaning and value only from Christ's own mediation, and they cannot be understood as parallel or complementary to his”.44 Hence, those solutions that propose a salvific action of God beyond the unique mediation of Christ would be contrary to Christian and Catholic faith. 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. 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. Mt 28:18ff.), 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”.57 https://www.lifesitenews.com/news/bishops-priests-challenge-amazon-synod-working-doc-for-contradicting-catholic-faith JANUARY 28, 2019 In Dominus Iesus the red is not an exception to the blue, the red does not contradict the blue : with the blue there is a hermeneutic of continuity with Tradition ( EENS, Syllabus of Errors, ecumenism of return, past exclusivist ecclesiology etc) https://eucharistandmission.blogspot.com/2019/01/in-dominus-iesus-red-is-not-exception.html  DECEMBER 20, 2017 Dominus Iesus is not Feeneyite but uses the irrational Cushingite theology.Cardinal Kasper is correct. https://eucharistandmission.blogspot.com/2017/12/question-for-matthew-bellisario-so-you.html JANUARY 24, 2019 Vatican Council II's Decree on Ecumenism ( Unitatis Redintigratio) supports the strict interpretation of the dogma extra ecclesiam nulla salus   https://eucharistandmission.blogspot.com/2019/01/vatican-council-iis-decree-on-ecumenism.html ANUARY 26, 2019      The Catechism of the Catholic Church affirms the strict interpretation of the dogma extra ecclesiam nulla salus : CDF makes a mistake https://eucharistandmission.blogspot.com/2019/01/the-catechism-of-catholic-church.html JANUARY 27, 2019 Pope Benedict never said that Vatican Council II and the Catechism of the Catholic Church tell us all need faith and baptism for salvation and so they support the strict interpretation of the dogma extra ecclesiam nulla salus. https://eucharistandmission.blogspot.com/2019/01/pope-benedict-never-said-that-vatican.html JANUARY 25, 2019 For me the red does not contradict the blue so there is a hermeneutic of continuity with Tradition ( Graphics) https://eucharistandmission.blogspot.com/2019/01/for-me-red-does-not-contrradict-blue-so.html JANUARY 25, 2019 The Social Reign of Christ the King can be proclaimed based on Vatican Council II and the Catechism of the Catholic Church which affirm the strict interpretation of the dogma extra ecclesiam nulla salus(EENS) https://eucharistandmission.blogspot.com/2019/01/the-social-reign-of-christ-king-can-be.html  JANUARY 23, 2019 The rational approach, the only approach, is that CCC 846 affirms the strict interpretation of the dogma EENS and there are no practical exceptions mentioned in CCC 846 or the rest of the Catechism https://eucharistandmission.blogspot.com/2019/01/the-rational-approach-only-approach-is.html