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." 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...- Ad Gentes 7. Vatican Council II
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Lumen Gentium 14, Vatican Council II
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 baptism(124) and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church. Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.
They are fully incorporated in the society of the Church who, possessing the Spirit of Christ accept her entire system and all the means of salvation given to her, and are united with her as part of her visible bodily structure and through her with Christ, who rules her through the Supreme Pontiff and the bishops. The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion. He is not saved, however, who, though part of the body of the Church, does not persevere in charity. He remains indeed in the bosom of the Church, but, as it were, only in a "bodily" manner and not "in his heart."(12*) All the Church's children should remember that their exalted status is to be attributed not to their own merits but to the special grace of Christ. If they fail moreover to respond to that grace in thought, word and deed, not only shall they not be saved but they will be the more severely judged.(13*)
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
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Unitatis Redintigratio (Decree on Ecumenism), Vatican Council II
It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.
Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life - that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation," that they can benefit fully from the means of salvation. We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.-Unitatis Redintigratio (Decree on Ecumenism), Vatican Council II
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Dignitatis Humane 1, Vatican Council II
First, the council professes its belief that God Himself has made known to mankind the way in which men are to serve Him, and thus be saved in Christ and come to blessedness. We believe that this one true religion subsists in the Catholic and Apostolic Church, to which the Lord Jesus committed the duty of spreading it abroad among all men. Thus He spoke to the Apostles: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have enjoined upon you" (Matt. 28: 19-20). On their part, all men are bound to seek the truth, especially in what concerns God and His Church, and to embrace the truth they come to know, and to hold fast to it.
This Vatican Council likewise professes its belief that it is upon the human conscience that these obligations fall and exert their binding force. The truth cannot impose itself except by virtue of its own truth, as it makes its entrance into the mind at once quietly and with power.
Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society. Therefore it leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ.-Dignitatis Humane 1, Vatican Council II
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Catechism of the Catholic Church
"Outside the Church there is no salvation"
846
How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:
- Basing itself on Scripture and Tradition, the Council teaches 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, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.
847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:
- Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation.
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."
-Catechism of the Catholic Church 846-848
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DOMINUS IESUS
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; Acts9:5). 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 befirmly 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. Mt28:18ff.), 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”
-Dominus Iesus 16.
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LETTER OF THE HOLY OFFICE 1949 DURING THE PONTIFICATE OF POPE PIUS XII
( This letter was an inter office correspondence between cardinals. However the liberals placed it in the Denzinger and it has been referenced in Vatican Council II and the Catechism of the Catholic Church. It contains an objective error when it assumes invisible and unknown cases of the baptism of desire, baptism of blood and being saved in invincible ignorance are visible and known exceptions to the traditional interpretation of the dogma extra ecclesiam nulla salus.Upon this Letter is based the New Theology.)
We are bound by divine and Catholic faith to believe all those things which are contained in the word of God, whether it be Scripture or Tradition, and are proposed by the Church to bebelieved as divinely revealed, not only through solemn judgment but also through the ordinary and universal teaching office (, n. 1792).
Now, among those things which the Church has always preached and will never cease to preach is contained also that infallible statement by which we are taught that there is no salvation outside the Church.
However, this dogma must be understood in that sense in which the Church herself understands it. For, it was not to private judgments that Our Savior gave for explanation those things that are contained in the deposit of faith, but to the teaching authority of the Church...
Now, among the commandments of Christ, that one holds not the least place by which we are commanded to be incorporated by baptism into the Mystical Body of Christ, which is the Church, and to remain united to Christ and to His Vicar, through whom He Himself in a visible manner governs the Church on earth...
Therefore, no one will be saved who, knowing the Church to have been divinely established by Christ, nevertheless refuses to submit to the Church or withholds obedience from the Roman Pontiff, the Vicar of Christ on earth.
Not only did the Savior command that all nations should enter the Church, but He also decreed the Church to be a means of salvation without which no one can enter the kingdom of eternal glory.
In His infinite mercy God has willed that the effects, necessary for one to be saved, of those helps to salvation which are directed toward man's final end, not by intrinsic
necessity, but only by divine institution, can also be obtained in certain circumstances when those helps are used only in desire and longing. This we see clearly stated in the Sacred Council of Trent, both in reference to the sacrament of regeneration and in reference to the sacrament of penance (, nn. 797, 807).
Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member, but it is necessary that at least he be united to her by desire and longing.
However, this desire need not always be explicit, as it is in catechumens; but when a person is involved in invincible ignorance God accepts also an implicit desire, so called because it is included in that good disposition of soul whereby a person wishes his will to be conformed to the will of God.
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The red is not an exception to the blue' : new extraordinary understanding of Vatican Council II
https://eucharistandmission.blogspot.com/2019/02/the-red-is-not-exception-to-blue-new.html
In Magisterial documents 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 (16th- century extra ecclesium nulla salus, the Syllabus of Errors, ecumenism of return, past exclusivist ecclesiology etc)
https://eucharistandmission.blogspot.com/2019/01/in-magisterial-documents-red-is-not.html
FEBRUARY 4, 2019
Nei documenti magistrali il rosso non è un'eccezione al blu, il rosso non contraddice il blu: con il blu c'è un'ermeneutica di continuità con la Tradizione (extra ecclesium nulla salus del 16 ° secolo , Sillabo degli Errori di Pio IX, ecumenismo del ritorno, esclusivista ecclesiologia ecc. )
https://eucharistandmission.blogspot.com/2019/02/nei-documenti-magistrali-il-rosso-non-e.html
In Dominus Iesus the red is not an exception to the blue, the red does not contradict the blue : there is a hermeneutic of continuity with Tradition ( EENS, Syllabus of Errors, ecumenism of return, past exlcusivist ecclesiology etc)
https://eucharistandmission.blogspot.com/2019/01/in-dominus-iesus-red-is-not-exception.html
The Letter of the Holy Office 1949 can be read with the Feeneyite-Cushingite model. It can be read with the red passages not being exceptions to the blue passages ( Feeneyism) or with the red passages being exceptions to the blue passages (Cushingism). The blue passages are orthodox and support the dogma extra ecclesiam nulla salus as it was known to the Magisterium in the 16th century
https://eucharistandmission.blogspot.com/2019/02/the-letter-of-holy-office-1949-can-be.html
Fr Matteo Visioli Undersecretary of the Congregation for the Doctrine of the Faith (CDF) has ordered that all religious communities interpret Vatican Council II and other magisterial documents with the red being an exception to the blue. This is obligatory also for the Franciscans of the Immaculate. They are not permitted to interpret the Council with the red not being an exception to the blue
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, who are not sedevacantists and nor in schism with the past popes and saints on EENS or Vatican Council II.
Bishop Peter Libasci and the Chancellor want scientists in New Hampshire, to interpret Vatican Council II by violating Newton's Laws of physics.This is a credibility issue.For a doctor, engineer, lawyer or priest to confuse what is invisible as being being visible, even after being informed, indicates his sense of reality is different from the rest of mankind.
Fr. Brian Harrison, Joseph Shaw, John Salza, John Lamont, Thomas Pink and others cannot say all need to enter the Catholic Church as members for salvation and not only those who know about Jesus and the Church. They cannot say this since they wrongly assume BOD, BOB and I.I are objective examples of salvation outside the Church. It is the same for Bishop Peter Libasci, the bishop of Manchester, USA and his Chancellor.Their error comes from the Letter of the Holy Office 1949 to the Archbishop of Boston(LOHO) and the error was included in Vatican Council II.
https://eucharistandmission.blogspot.com/2019/10/fr-brian-harrison-joseph-shaw-john.html
So Massimo Faggioli can no more interpret Vatican Council II as a rupture with Tradition(EENS, Syllabusof Errors, Athanasius Creed etc).
https://eucharistandmission.blogspot.com/2019/11/so-massimo-faggioli-can-no-more.html
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Their false premise is:-
1. Invisible people are visible.
2.Unknown case of the baptism of desire, baptism of blood and being saved in invincible ignorance are personally known.
3.The unknown case of the catechumen who desired the baptism of water but dies before he received it and is saved, is a personally known person.
4.There is known salvation outside the Catholic Church for us human beings.
5.We can see people in Heaven saved without the baptism of water.
6.We can physically see non Catholics in Heaven and on earth who are saved without 'faith and baptism'(AG 7).
7.There are non Catholics who are dead- men visible and walking who are saved outside the Church.
8.There are known people in invincible ignorance through no fault of their own, who are saved.
9.There are some Anglicans and Protestants whom we know who are going to Heaven even though they are outside the Catholic Church.
10.There are some non Catholics whom we know, who are dead, and now are in Heaven, even though they were not Catholic.
With the false premise there are 'objective exceptions' to EENS. There are visible exceptions to the Athanasius Creed, the Nicene Creed is changed, there is a new understanding of the Nicene Creed etc :-
1. The Athanasius Creed which says outside the Church there is no salvation is contradicted.
2. The Nicene Creed in which we say, 'I believe in one baptism for the forgiveness of sins' over the centuries referred to only one known baptism, the baptism of water.The baptism of desire etc cannot be given to someone like the baptism of water.But now the understanding is ' I believe in three or more known baptisms for the forgiveness of sins ( desire,blood and ignorance) and they exclude the baptism of water in the Catholic Church'.
3. The Apostles Creed says ' we believe in the Holy Spirit, the Holy Catholic Church'. Over the centuries it was understood that the Holy Spirit guided the Catholic Church and taught that there was no salvation outside the Church.Now unknown cases of the baptism of desire, baptism of blood and being saved in invincible ignorance, and LG 8, UR 3, NA2, GS 22 etc in Vatican Council II, are assumd to be objective examples of salvation outside the Church.
4.In the past three Church Councils defined the dogma extra ecclesiam nulla salus(EENS) in the extraordinary Magisterium .It was an 'infallible teaching' for Pope Pius X( Letter of the Holy Offie 1949).Now it is obsolete with their being alleged known salvation outside the Church.
5.Vatican Council II and the Catechism of the Catholic Church are interpreted with the false premise so they become a rupture with EENS( Feeneyite), the Syllabus of Errors, Athanasius Creed etc.
6.With the false premise the Catechism of Pope Pius X contradict itself. It affirms the strict interpretation of EENS while invincible invincible ignorance is intepreted as referring to personally known non Catholics saved outside the Chuch.Invincible ignorance is not seen as a hypothetical case only.
7.Redemptoris Missio, Dominus Iesus, Ecclesia in Asia, Balamand Declaration etc were all written upholding the false premise. They did not support exclusive salvation in the Catholic Church. So in a subtle way they contradicted EENS(Feeneyite), the Athanasius Creed etc. They did not support the past ecclesiology and an ecumenism of return.They are Christological without the traditional ecclesiocentric ecclesiology. It's Christ without the necessity of membership in the Catholic Church for salvation.
8. Traditional mission based upon exclusive salvation in the Catholic Church is rejected. Since with the false premise, there is salvation outside the Church.
9.Inter faith marriages which are not Sacraments are common held.It is no more adultery. Since the non Catholic spouse could be saved outside the Church it is assumed. A posibility which could only be known to God is assumed to be a practical exception to EENS and a literally known case of salvation outside the Church in a personal case.
10. There is a new heretical ecclesiology at Holy Mass in all the rites and liturgies. The Latin Mass today does not have the same exclusivist ecclesiology of the Tridentine Rite Mass of the missionaries in the 16th century.
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