Cardinal Ladaria must ask the universities to interpret Vatican Council
II rationally and honestly.
2. When the popes and saints over the centuries mention the baptism of
desire, baptism of blood and being saved in invincible ignorance, they are
always referring to hypothetical cases. In Quanto Conficemor Moreoroe, the
Catechism of Pope Pius X etc being saved in invincible ignnorance does not contradict Aquinas's strict interpretation of EENS. In St. Thomas Aquinas writings ( the man in the forest
saved in invincible ignorance after God sends a preacher to baptize him), St. Anthony Mary Claret abd the other saints, BOD, BOB and I.I do not
contradict the strict interpretation of EENS, as it was known in the 16th
century.
3. Fr.Leonard Feeney of Boston said the baptism of desire was not
physically visible (See Bread of Life). This is common sense.One does not have to be a Catholic to know this.
4. The irrational 1949 Letter of the Holy Office (CDF) to the Archbishop
of Boston made a mistake when it wrongly projected invisible cases of BOD, BOB
and I.I as being visible exceptions for Feeneyite EENS. This is nor
Magisterial.
5. The popes, cardinals and bishops are Magisterial on Vatican Council II only when they interpret LG 8, LG 14, LG 16, UR 3, NA 2, GS 22 etc as being theoretical and hypothetical cases only. The moment they suggest that these are exceptions for Feeneyite EENS, they are implying that these are physically visible cases.
6. Catholics and non Catholics are not obliged to interpret Vatican
Council II irrationally by assuming that LG 8, LG 14, LG 16, UR 3, NA 2, GS 22
etc, refer to objective and not subjective cases. So people must only see them as
unknown people in the past and present. If there are any such cases in the
future they can only be known to God. We cannot say that there were 25 baptisms
of desire cases last year, or there were four people saved in invincible
ignorance the previous year. We cannot administer the baptism of desire as we do
the baptism of water.
Neither can we say that there were a specific number of people saved
with ‘seeds of the Word’, ‘elements of sanctification and grace in other religions’,
‘ a ray of that Truth’, ‘imperfect communion with the Church’ etc.
1
MAGISTERIAL DOCUMENTS CAN BE INTERPRETED WITH
1)THE RED PASSAGES BEING AN EXCEPTION TO THE BLUE PASSAGES OR WITH
2)THE RED PASSAGES NOT BEING AN EXCEPTION TO THE BLUE PASSAGES.
THE LATTER(2) IS RATIONAL.
The red passages are an exception to the blue passages for Cardinal Walter Kasper but not for me. What will be his reaction when Cardinals Burke and Brandmuller and Monsignors Ganswein and Bux also say that the red is not an exception to the blue ? So there are no exceptions in magisterial documents to the strict interpretation of the dogma outside the Church there is no salvation, an ecumenism of return and an ecclesiology which supports exclusive salvation in the Catholic Church. No magisterial document contradicts traditional extra ecclesiam nulla salus.
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
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
Catechism of the Catholic Church 846-848
"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.
- 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.
-Catechism of the Catholic Church 846-848
DOMINUS IESUS
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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...
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).
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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