Bishop Mark Pivarunas, the sedevacantist bishop of the community Congregation of Mary Immaculate Queen(CMRI) interprets Vatican Council II with the false premise creating first class heresy with the Creeds.

   

Extra ecclesiam nulla salus (EENS) has exceptions for Bishop Mark Pivarunas, the sedevacantist bishop of the community Congregation of Mary Immaculate Queen(CMRI).

So for Bishop Pivarunas, Fr.Benedict Hughes and the other priests of the community in the USA the baptism of desire(BOD) and invincible ignorance (I.I) are visible physically, for them to be exceptions to EENS.

They are  are Cushingite and not Feeneyite.

Cushingites project BOD and I.I as being objective. So they become exceptions to EENS. Feeneyites project them as being invisible. So hypothetical cases of the BOD and I.I cannot be exceptions to the strict interpretation of EENS.

So as Cushingites ,the Athanasius Creed has exceptions for the CMRI. This is innovation with an irrational premise. It creates heresy.

For St.Francis of Assisi this would be a mortal sin which leads to Hell.

The Nicene Creed  which states, 'I believe in one baptism for the forgiveness of sins', has been changed too. There are exceptions. There are now three or more known baptisms, which are physically visible.They are desire, ignorance and blood. All three exclude the baptism of water or they would not be exceptions to EENS.The Nicene Creed is referring to the baptism of water.Here it is being rejected.

Again this would be mortal sin for the Magisterium in the 16th century.Mortal sins of faith lead to Hell.

So now it would be understood that the Apostles Creed refers to the Holy Spirit, the Holy Catholic Church which now teaches  that outside the Church there is known salvation. 

So there is schism with the past popes on EENS, Athanasius Creed,There is division with Catholics who  do not interpret Magisterial documents with the irrational premise. We have a 'traditionalist' who is in a rupture with Tradition.

The sedevacantist bishop could choose not to make Vatican Council II ( LG 16-invincible ignorance, LG 14- baptism of desire ) a rupture  with EENS and the Syllabus of Errors  when they would have interpreted the Council rationally.They have an option. Yet they choose heresy, schism and sedevacantism. Their interpretation of Vatican Council II is the same as Pope Francis and Pope Benedict.-Lionel Andrades 

JULY 2, 2018

The Congregation of Mary Immaculate Queen(CMRI needs to correct the error on their website and come out of the sedevacantism based on Vatican Council II.https://eucharistandmission.blogspot.com/search/label/Congregation%20of%20Mary%20Immaculate%20Queen%28CMRI%29

OCTOBER 15, 2019

For so many years Bishop Mark Pivarunas has been teaching his large community of priests and religious sisters that Vatican Council II is a rupture with Tradition and now he knows it is not.What is he going to do? Will the CMRI leave sedevacantism? So is he going to issue a correction and admit that he was wrong all these years?https://eucharistandmission.blogspot.com/2019/10/for-so-many-years-bishop-mark-pivarunas.html

OCTOBER 11, 2019

Fr.Benedict Hughes CMRI and Bishop Mark Pivarunas do not deny that they assume unknown cases of BOD, BOB and I.I as being known exceptions to Feneeyite EENS. They also do not deny that they assume hypothetical and theoretical cases referenced in LG 8, LG 14, LG 16, UR 3, NA 2, Gs 22 etc as being literal and practical exceptions to EENS. So Vatican Council II is a rupture with Tradition for them and they have chosen sedevacantism.   https://eucharistandmission.blogspot.com/2019/10/frbenedict-hughes-cmri-and-bishop-mark.html

OCTOBER 12, 2019

Bishop Mark Pivarunas and Fr. Benedict Hughes of the Congregatio Mariae Reginae Immaculatae(CMRI) use a lie and deception to change the interpretation of Vatican Council II, the Catechisms and the Athanasius Creed and now that they are informed they will not admit the error and announce a change. 

 https://eucharistandmission.blogspot.com/2019/10/bishop-mark-pivarunas-and-fr-benedict.html

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JULY 4, 2019

Proclamation of the Gospel is traditional when Vatican Council II is interpreted with the red not being an exception to the blue

 

 

When we proclaim the Gospel we are really saying that Jesus  is the only Saviour of the world and outside the Catholic Church, Jesus' Mystical Body, there is no salvation.This is the understanding of the Church based on the Bible, Tradition and Vatican Council II interpreted rationally.

 

 

Believing in Jesus is necessary for salvation and outside the Church, His Mystical Body on earth, there is no salvation.This is the teaching of Vatican Council II when the red is not an exception to the blue i.e the hypothetical passages( marked in red) in Vatican Council II, are not practical and objective exceptions to the orthodox passages( marked in blue).The blue passages support the past exclusvist ecclesiology and an ecumenism of return.

Since Vatican Council II does not contradict extra ecclesiam nulla salus(EENS) there can only be an ecumenism of return.Non Catholic Christians need to be members of the Catholic Church to avoid Hell. It is not enough to just believe in Jesus.The faith and moral teachings and the Sacraments of the Church are also needed.This is the general norm for salvation and if there are any exceptions they would be known only to God.
 

So according to Vatican Council II, with the red not being an exception to the blue, we do not proclaim Jesus without the necessity of membership in the Catholic Church.It has to be Jesus with the Church.
 

So proclamation of the Gospel must emphasize  the necessity of being a member of the Catholic Church-otherwise we are interpreting Vatican Council II with the red being an exception to the blue. There is alleged known salvation outside the Church and so we have to reject the past exclusivist ecclesiology, the ecclesiocentric ecclesiology.
 

When the red is not an exception to the blue there is no known salvation outside the Church, and so there is no theological basis for the new ecumenism.There is no theological basis for a New Theology based upon the red being an exception to the blue.The premise is false and so the inference will also be false.
 

Pope Francis, the Congregation for the Doctrine(CDF) and the Diocese of Manchester,USA have rejected the Athanasius Creed, which states outside the Church there is no salvation.They have had to reject it since the red is an exception to the blue for them. Their inference and conclusion creates a rupture with Tradition, when there really is no rupture.
 

Lutherans, Methodists and other Christians, with whom there will be joint mission, promoted by the new dicastery for evangelisation, to be announced at the Vatican, must be shown that Vatican Council II can be interpreted with the red not being an exception to the blue. So there are no exceptions to the blue orthodox passages,which show that membership in the Catholic Church is needed for salvation;all need faith and baptism(Ad Gentes 7).Catholic faith is needed to avoid Hell.
 

The evangelical Christians and Pentecostals proclaim Jesus and are critical of the Catholic Church.So they should not  mind when we preach Jesus with exclusive salvation in only the Catholic Church.It is necessary for all to be members of the Catholic Church to avoid Hell.
 

The Jehovah Witnesses proclaim Jesus.They also  have a baptism of water.For them there is exclusive salvation in only their religion.They are critical of the Catholic Church.
 

Catholics can also affirm exclusive salvation and have mission based upon this old ecclesiology of the Church, supported by Vatican Council II. This is possible when they interpret  Vatican Council II with the red not being an exception to the blue.-Lionel Andrades 

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Ad Gentes 7, Vatican Council 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...- 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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