Pope Benedict interprets Vatican Council II with the hermeneutic of rupture and a false premise. This comes with the use of the New Theology.
1.Pope Benedict said that for him extra ecclesiam nulla salus (EENS) was no more like it was for the Magisterium in the 16th century. The old version of EENS has been abandoned.1
I thought that this would be the expected result when Vatican Council II is interpreted with a false premise.
He was saying that with Vatican Council II ( always interpreted with the false premise) there was 'a development' of the centuries old interpretation of the dogma EENS. So he confirms: that with Vatican Council II there is a hermeneutic of rupture with the past.He calls it ' a development'.
So EENS of the past Magisterium stands rejected for him.
The new version with exceptions, is now Magisterial for him.2
He is also saying that with Vatican Council II( with the premise) there was an end to traditional Mission. He accepts this. He will not interpret the Council without the false premise and affirm exclusive salvation which was the motivation for traditional Mission.He does not mention this but it is understood.Now after some 55 years we know that there is a rational alternative interpretation of the Council.
2. Pope Benedict has been supporting a hermeneutic of rupture also in two papers of the International Theological Commission, Vatican.3
He rejected the ecclesiocentrism of Fr. Leonard Feeney and accepted the Letter of the Holy Office 1949(LOHO). LOHO interpreted the baptism of desire (BOD)and invincible ignorance(I.I) with an irrational premise to make EENS obsolete. Unknown cases of the BOD and I.I were known exceptions to Feeneyite EENS and EENS of the 16th century,for him.
3.His New Theology based upon the false premise, says outside the Church there is known salvation, since invisible cases of the baptism of desire and invincible ignorance are visible exceptions, for him, and not for me, of salvation outside the Church.
It is with this irrationality that he has written his books on Vatican Council II and Ecclesiology. He also excommunicated Archbishop Lefebvre for not accepting Vatican Council II interpreted with a false premise.Redemptoris Missio and Dominus Iesus are Christocentric and not Ecclesiocentric since the false premise changes the understanding of EENS and Vatican Council II, for him- but not for me.
So we can no longer use Pope Benedict as a theological model. He supported the false narrative on the Council, after Vatican Council II and over the years did not interpret the Council in harmony with exclusive salvation in the Catholic Church. Instead he approved the excommunication of Archbishop Lefebvre and the SSPX bishops who were correctly rejecting a Vatican Council II interpreted with the Ratzinger irrationality, of which they were ignorant and making the same error.-Lionel Andrades
1
The interview was conducted by the Belgian Jesuit, Jacques Servais, director of the Casa Balthasar in Rome. Father Servais was under Cardinal Ratzinger from 1985-1990 an official in the CDF and from 1993-1996, the professor of dogmatic theology at the Institute of John Paul II. in Rome. He has published works on Cardinal Newman, Hans Urs von Balthasar and Adrienne von Speyr.
“Without being bound by salvation even the faith is baseless”
The central question of the interview is: “What is the faith and how does one come to believe?”
Emeritus Benedict XVI. spoke to the Church crisis in the interview:
“The missionaries of the 16th century were convinced that the unbaptized were lost forever. After the Council this conviction was abandoned. This resulted in a deep crisis. Without being bound to salvation the faith is baseless.”
2
Father Servais asked Benedict XVI. about the justification dispute of Martin Luther and the struggle of St. Francis de Sales, who had followed in the wake of the Apostle Paul for the pastoral care of as many “infidels” as possible against the “terrible fate being eternally lost.” Benedict XVI. proceeds in his reply in detail on the “development of this dogma” Extra Ecclesiam nulla salus, because since the beginning of modern times, the historical perspectives with respect to the Middle Ages had changed “radically”.
3.
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
HE HOPE OF SALVATION FOR INFANTS WHO DIE WITHOUT BEING BAPTISED
When one is invincibly ignorant, God also accepts an implicit desire, so called because it is contained in the good disposition of soul by which a person wants his or her will to be conformed to God’s will”. - The Hope of Salvation for Infants who die without being baptized', International Theological Commission, 2007
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http://www.theeponymousflower.com/2016/03/pope-benedict-breaks-silence-and.html
atinliturgy.org/phila/2016/03/pope-benedict-breaks-silence-and-affirms-the-thrice-defined-infallible-dogma-no-salvation-outside-of-the-catholic-church/
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