APRIL 24, 2019
Ten examples of Cushingism
Here are 10 examples of Cushingism
1.
LETTER OF THE HOLY OFFICE 1949Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member -Letter of the Holy Office 1949 1
This is heretical and it has derailed theology in the Catholic Church.
2.
LUMEN GENTIUM 14, VATICAN COUNCIL II
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.- Lumen Gentium 14, Vatican Council II 2
3.
AD GENTES 7, VATICAN COUNCL IITherefore, 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 (Heb. 11:6), yet a necessity lies upon the Church (1 Cor. 9:16), and at the same time a sacred duty, to preach the Gospel. And hence missionary activity today as always retains its power and necessity...-Ad Gentes 7The passages marked in red are Cushingite passages. It was also a mistake here to place references to BOD, BOB and I.I, alongside orthodox passages which support EENS(Feeneite) as if they are relevant as exceptions. 3
4.INTERNATIONAL THEOLOGICAL COMMISSION, CHRISTIANITY AND THE WORLD RELIGIONS'10. Exclusivist ecclesiocentrism—the fruit of a specific theological system or of a mistaken understanding of the phrase extra ecclesiam nulla salus—is no longer defended by Catholic theologians after the clear statements of Pius XII and Vatican Council II on the possibility of salvation for those who do not belong visibly to the Church (cf, e.g., LG 16; GS 22)...'-International Theological Commission, Christianity and the World Religions'on the possibility of salvation for those who do not belong visibly to the Church' 4
A possibility is not a visible case.This is a mistake in the inference.
5.
INTERNATIONAL THEOLOGICAL COMMISSION, THE HOPE OF SALVATION FOR INFANTS WHO DIE WITHOUT BAPTISM58. In the face of new problems and situations and of an exclusive interpretation of the adage: “salus extra ecclesiam non est”,[88] the magisterium, in recent times, has articulated a more nuanced understanding as to the manner in which a saving relationship with the Church can be realized.
59. The Letter of the Holy Office to the Archbishop of Boston (1949) offers further specifications. “To gain eternal salvation, it is not always required that a person be incorporated in reality (reapse) as a member of the Church, but it is necessary that one belong to it at least in desire and longing (voto et desiderio). It is not always necessary that this desire be explicit as it is with catechumens.-The Hope of Salvation for Infants who die without being Baptised,International Theologocal Commission 5
6.SSPX WEBSITE, FR. FEENEY AND CATHOLIC DOCTRINEMany of our friends have heard of Fr. Leonard Feeney, and some of them have a great esteem for this priest who fought against the liberal ecumenism by recalling again and again that outside the Church there is no salvation. But, to make his point, Fr. Feeney went so far as to exclude Baptism of desire (and martyrdom) from the means of salvation. His teaching was then condemned by the Holy Office in 1949, and he himself was excommunicated in 1953. It should be sufficient to recall that this happened under the pontificate of the saintly Pope Pius XII, and that the letter of the Holy Office was signed by Cardinal Ottaviani, who was not a liberal either. Fr. Feeney and Catholic doctrine,SSPX website
In the past three years, there has been increasing discussion within traditional Catholic circles concerning the issue of the three baptisms. There have been a number of works, even videos, that have come into circulation on the topic, each of which seems to uphold essentially the same view, namely:"unless one is baptized with the baptism of water "in re," "in actuality," that one will necessarily be damned (i.e., deprived of the beatific vision).
SSPX WEBSITE, THE THREE BAPTISMS
The proponents of this doctrine are followers of the teaching of the famous American Jesuit, Fr. Leonard Feeney, who cites the dogma Extra Ecclesiam Nulla Salus ( Outside the Church there is no salvation) against anyone who would claim the existence of three baptisms.-The Three Baptisms by Fr.Joseph Pfieffer,SSPX website
SSPX WEBSITE, THE THREE ERRORS OF THE FEENEYITESMisrepresentation of the dogma, "Outside the Church There Is No Salvation"The first error of those who take their doctrine from Rev. Fr. Leonard Feeney, commonly known as "Feeneyites," is that they misrepresent the dogma, "Outside the [Catholic] Church there is no salvation." The Feeneyites misrepresent this as, "Without baptism of water there is no salvation."-The Three Errors of the Feeneyite by Fr.Francois Laisney, SSPX website
7CARDINAL GERHARD MULLER : MISTAKES HYPOTHETICAL REFERENCES AS BEING EXPLICIT IN THE PRESENT TIMES.
That has been discussed, but here, too, there has been a development of all that was said in the Church, beginning with St. Cyprian, one of the Fathers of the Church, in the third century. Again, the perspective is different between then and now. In the third century, some Christian groups wanted to be outside the Church, and what St. Cyprian said is that without the Church a Christian cannot be saved. The Second Vatican Council also said this: Lumen Gentium 14 says: “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.” He who is aware of the presence of Revelation is obliged by his conscience to belong publicly — and not only in his conscience, in his heart — to this Catholic Church by remaining in communion with the Pope and those bishops in communion with him.
But we cannot say that those who are inculpably ignorant of this truth are necessarily condemned for that reason. We must hope that those who do not belong to the Church through no fault of their own, but who follow the dictates of their God-given conscience, will be saved by Jesus Christ whom they do not yet know. Every person has the right to act according to his or her own conscience. - Cardinal Gerhard Muller (10/02/2012 ). Archbishop Gerhard Müller: 'The Church Is Not a Fortress', National Catholic Register 
8.ARCHBISHOP AUGUSTINE DO NOIA : ASSUMES WHAT IS KNOWN ONLY TO GOD CAN BE KNOWN AND JUDGED BY US HUMAN BEINGS.
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.
___________________________
9.BISHOP BERNARD FELLAY ASSUMES THEORETICAL POSSIBILITIES KNOWN ONLY TO GOD ARE EXPLICIT IN THE PRESENT TIMES AND RELEVANT TO EENSThe 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, VaticanIn the course of the Council the “subsistit in” took the place of the previous “est”. 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 [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
-Lionel Andrades
Here are 10 examples of Cushingism
1.
LETTER OF THE HOLY OFFICE 1949
LETTER OF THE HOLY OFFICE 1949
Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member -Letter of the Holy Office 1949 1
This is heretical and it has derailed theology in the Catholic Church.
This is heretical and it has derailed theology in the Catholic Church.
2.
LUMEN GENTIUM 14, VATICAN COUNCIL II
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.- Lumen Gentium 14, Vatican Council II 2
3.
AD GENTES 7, VATICAN COUNCL II
AD GENTES 7, VATICAN COUNCL II
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 (Heb. 11:6), yet a necessity lies upon the Church (1 Cor. 9:16), and at the same time a sacred duty, to preach the Gospel. And hence missionary activity today as always retains its power and necessity...-Ad Gentes 7
The passages marked in red are Cushingite passages. It was also a mistake here to place references to BOD, BOB and I.I, alongside orthodox passages which support EENS(Feeneite) as if they are relevant as exceptions. 3
4.
INTERNATIONAL THEOLOGICAL COMMISSION, CHRISTIANITY AND THE WORLD RELIGIONS
'10. Exclusivist ecclesiocentrism—the fruit of a specific theological system or of a mistaken understanding of the phrase extra ecclesiam nulla salus—is no longer defended by Catholic theologians after the clear statements of Pius XII and Vatican Council II on the possibility of salvation for those who do not belong visibly to the Church (cf, e.g., LG 16; GS 22)...'-International Theological Commission, Christianity and the World Religions
'on the possibility of salvation for those who do not belong visibly to the Church' 4
A possibility is not a visible case.This is a mistake in the inference.
5.
INTERNATIONAL THEOLOGICAL COMMISSION, THE HOPE OF SALVATION FOR INFANTS WHO DIE WITHOUT BAPTISM
INTERNATIONAL THEOLOGICAL COMMISSION, THE HOPE OF SALVATION FOR INFANTS WHO DIE WITHOUT BAPTISM
58. In the face of new problems and situations and of an exclusive interpretation of the adage: “salus extra ecclesiam non est”,[88] the magisterium, in recent times, has articulated a more nuanced understanding as to the manner in which a saving relationship with the Church can be realized.
59. The Letter of the Holy Office to the Archbishop of Boston (1949) offers further specifications. “To gain eternal salvation, it is not always required that a person be incorporated in reality (reapse) as a member of the Church, but it is necessary that one belong to it at least in desire and longing (voto et desiderio). It is not always necessary that this desire be explicit as it is with catechumens.-The Hope of Salvation for Infants who die without being Baptised,International Theologocal Commission 5
6.
SSPX WEBSITE, FR. FEENEY AND CATHOLIC DOCTRINE
Many of our friends have heard of Fr. Leonard Feeney, and some of them have a great esteem for this priest who fought against the liberal ecumenism by recalling again and again that outside the Church there is no salvation. But, to make his point, Fr. Feeney went so far as to exclude Baptism of desire (and martyrdom) from the means of salvation. His teaching was then condemned by the Holy Office in 1949, and he himself was excommunicated in 1953. It should be sufficient to recall that this happened under the pontificate of the saintly Pope Pius XII, and that the letter of the Holy Office was signed by Cardinal Ottaviani, who was not a liberal either.
Fr. Feeney and Catholic doctrine,SSPX website
In the past three years, there has been increasing discussion within traditional Catholic circles concerning the issue of the three baptisms. There have been a number of works, even videos, that have come into circulation on the topic, each of which seems to uphold essentially the same view, namely:
SSPX WEBSITE, THE THREE BAPTISMS"unless one is baptized with the baptism of water "in re," "in actuality," that one will necessarily be damned (i.e., deprived of the beatific vision).
The proponents of this doctrine are followers of the teaching of the famous American Jesuit, Fr. Leonard Feeney, who cites the dogma Extra Ecclesiam Nulla Salus ( Outside the Church there is no salvation) against anyone who would claim the existence of three baptisms.-The Three Baptisms by Fr.Joseph Pfieffer,SSPX website
SSPX WEBSITE, THE THREE ERRORS OF THE FEENEYITES
Misrepresentation of the dogma, "Outside the Church There Is No Salvation"
The first error of those who take their doctrine from Rev. Fr. Leonard Feeney, commonly known as "Feeneyites," is that they misrepresent the dogma, "Outside the [Catholic] Church there is no salvation." The Feeneyites misrepresent this as, "Without baptism of water there is no salvation."-The Three Errors of the Feeneyite by Fr.Francois Laisney, SSPX website
7
CARDINAL GERHARD MULLER : MISTAKES HYPOTHETICAL REFERENCES AS BEING EXPLICIT IN THE PRESENT TIMES.
That has been discussed, but here, too, there has been a development of all that was said in the Church, beginning with St. Cyprian, one of the Fathers of the Church, in the third century. Again, the perspective is different between then and now. In the third century, some Christian groups wanted to be outside the Church, and what St. Cyprian said is that without the Church a Christian cannot be saved. The Second Vatican Council also said this: Lumen Gentium 14 says: “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.” He who is aware of the presence of Revelation is obliged by his conscience to belong publicly — and not only in his conscience, in his heart — to this Catholic Church by remaining in communion with the Pope and those bishops in communion with him.
But we cannot say that those who are inculpably ignorant of this truth are necessarily condemned for that reason. We must hope that those who do not belong to the Church through no fault of their own, but who follow the dictates of their God-given conscience, will be saved by Jesus Christ whom they do not yet know. Every person has the right to act according to his or her own conscience. - Cardinal Gerhard Muller (10/02/2012 ). Archbishop Gerhard Müller: 'The Church Is Not a Fortress', National Catholic Register
8.ARCHBISHOP AUGUSTINE DO NOIA : ASSUMES WHAT IS KNOWN ONLY TO GOD CAN BE KNOWN AND JUDGED BY US HUMAN BEINGS.
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. ___________________________
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”.
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
[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
-Lionel Andrades
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