APRIL 24, 2019
Cushingite's strange doctrines
APRIL 24, 2019
Jim Russell on Church Militant TV does not refer to hundreds of reports on line saying there are no practical cases of BOD, BOB and I.I. : St. Benedict Center's theological position
Catholic Encyclopedia correspondents assumed invisible cases of BOD, BOB and I.I were visible exceptions to EENS. So they interpreted Vatican Council II, the Catechisms, EENS and other Magisterial documents with irrational Cushingism.
APRIL 24, 2019
ITC documents 'Christianity and the World Religions' and 'The Hope of Salvation for Infants who die without being baptized ' need to be retracted or corrected: Cushingite flaw runs through
APRIL 24, 2019
Jim Russell like the ecclesiastics at the Congregation for the Doctrine of the Faith use Cushingism to interpret Vatican Council II and EENS and so they create a rupture with Tradition. This is a private and heretical theological opinion
APRIL 24, 2019
We now know that invincible ignorance is not an exception to EENS and so LG 14 does not contradict Feeneyite EENS if Cushingism is avoided
APRIL 24, 2019
The Baltimore Catechism suggested that there was a baptism of desire without the baptism of water even when there were no such cases known to us human beings
APRIL 24, 2019
Non Sacramental baptism of blood and desire were always only hypothetical even in ancient times. To assume they are not hypothetical and objective non Catholics saved outside the Church and then create a theology upon this error is deception
APRIL 24, 2019
Catholics have to interpret Vatican II and the Catechism of the Catholic Church with the false premise and inference and then they will be in full communion with the CDF which makes the same objective mistake
APRIL 24, 2019
To assume invisible cases of the baptism of desire, baptism of blood and invincible ignorance are visible exceptions to the dogma EENS ( extra ecclesiam nulla salus ) is human error
APRIL 24, 2019
Ten examples of Cushingism
I don’t know if you can blame this on the Council so much as the emergence of a theological trend that emphasized the possibility of salvation of non-Christians. But the Church has always affirmed this, and it has never denied it. …The Council did say there are elements of grace in other religions, and I don’t think that should be retracted. I’ve seen them, I know them — I’ve met Lutherans and Anglicans who are saints.' - Archbishop Augustine di Noia ( 07/01/2012 ), Archbishop Di Noia, Ecclesia Dei and the Society of St. Pius X, National Catholic Register.
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9.BISHOP BERNARD FELLAY ASSUMES THEORETICAL POSSIBILITIES KNOWN ONLY TO GOD ARE EXPLICIT IN THE PRESENT TIMES AND RELEVANT TO EENS
The same declaration (LG, 8) also recognizes the presence of “salvific elements” in non-Catholic Christian communities. The decree on ecumenism goes even further, adding that “the Spirit of Christ does not refrain from using these churches and communities as means of salvation, which derive their efficacy from the fullness of grace and truth entrusted to the Catholic Church.” (UR, 3)Such statements are irreconcilable with the dogma “No salvation outside of the Church, which was reaffirmed by a Letter of the Holy Office on August 8, 1949". -Bishop Bernard Fellay (April 13, 2014 ) Letter to Friends and Benefactors no. 8
10.
PONTIFICAL COUNCIL FOR CHRISTIAN UNITY
by Cardinal Walter Kasper, from the website of the Pontifical Council for Christian Unity, Vatican
In the course of the Council the “subsistit in” took the place of the previous “est”.[7] It contains in nuce the whole ecumenical problem.[8] The “est” claimed that the church of Christ Jesus “is” the Catholic Church. This strict identification of the church of Christ Jesus with the Catholic Church had been represented most recently in the encyclicals Mystici corporis (1943) and Humani generis (1950).[9] But even according to Mystici corporis there are people who, although they have not yet been baptised, are subsumed under the Catholic Church because that is their express desire (DS 3921). Therefore Pius XII had condemned an exclusive interpretation of the axiom “Extra ecclesiam nulla salus” already in 1949.( Lionel: He means Fr. Leonard Feeney was wrong since B is an exception to A. The baptism of desire is an exception to all needing to convert into Church with no exceptions)The Council went a decisive step further with the aid of the “subsistit in”. It wished to do justice to the fact that there are found outside of the Catholic Church not only individual Christians but also “elements of the church”, (Lionel: These 'elements' are known and so are exceptions to the traditional teaching on all needing to be formal members of the Church.He infers they are known and are found outside the Church. So B ( saved-elements) is an exception to A) indeed churches and ecclesial communities which, although not in full communion, rightly belong to the one church and possess salvatory significance for their members (LG, 8, 15; UR, 3; UUS, 10-14). (Lionel : And they are known to us in the present times.They are relevant exceptions to the dogma.So B is an exception to A) Thus the Council is aware that there are outside of the Catholic Church forms of sanctification which even extend as far as martyrdom (LG, 15; UR, 4; UUS, 12, 83). (Lionel: So outside the Church there are known cases of persons saved who are not members of the Church, with 'faith and baptism', and these persons being known makes B is an exception to A) .The question of the salvation of non-Catholics is now no longer answered personally as in Mystici corporis on the basis of the subjective desire of single individuals, but institutionally on the basis of objective ecclesiology.(Lionel: He means ecclesiology has changed since B is an exception to traditional A .There is no more exclusive salvation in the Catholic Church for him)
http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/card-kasper-docs/rc_pc_chrstuni_doc_20041111_kasper-ecumenism_en.html 10
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10.
PONTIFICAL COUNCIL FOR CHRISTIAN UNITY
by Cardinal Walter Kasper, from the website of the Pontifical Council for Christian Unity, Vatican
In the course of the Council the “subsistit in” took the place of the previous “est”.[7] It contains in nuce the whole ecumenical problem.[8] The “est” claimed that the church of Christ Jesus “is” the Catholic Church. This strict identification of the church of Christ Jesus with the Catholic Church had been represented most recently in the encyclicals Mystici corporis (1943) and Humani generis (1950).[9] But even according to Mystici corporis there are people who, although they have not yet been baptised, are subsumed under the Catholic Church because that is their express desire (DS 3921). Therefore Pius XII had condemned an exclusive interpretation of the axiom “Extra ecclesiam nulla salus” already in 1949.( Lionel: He means Fr. Leonard Feeney was wrong since B is an exception to A. The baptism of desire is an exception to all needing to convert into Church with no exceptions)
The Council went a decisive step further with the aid of the “subsistit in”. It wished to do justice to the fact that there are found outside of the Catholic Church not only individual Christians but also “elements of the church”, (Lionel: These 'elements' are known and so are exceptions to the traditional teaching on all needing to be formal members of the Church.He infers they are known and are found outside the Church. So B ( saved-elements) is an exception to A) indeed churches and ecclesial communities which, although not in full communion, rightly belong to the one church and possess salvatory significance for their members (LG, 8, 15; UR, 3; UUS, 10-14). (Lionel : And they are known to us in the present times.They are relevant exceptions to the dogma.So B is an exception to A) Thus the Council is aware that there are outside of the Catholic Church forms of sanctification which even extend as far as martyrdom (LG, 15; UR, 4; UUS, 12, 83). (Lionel: So outside the Church there are known cases of persons saved who are not members of the Church, with 'faith and baptism', and these persons being known makes B is an exception to A) .The question of the salvation of non-Catholics is now no longer answered personally as in Mystici corporis on the basis of the subjective desire of single individuals, but institutionally on the basis of objective ecclesiology.(Lionel: He means ecclesiology has changed since B is an exception to traditional A .There is no more exclusive salvation in the Catholic Church for him)
http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/card-kasper-docs/rc_pc_chrstuni_doc_20041111_kasper-ecumenism_en.html 10
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