The sedevacantists are still interpreting Vatican Council II as a break with Tradition. They choose to use the irrational premise and then they reject the nontraditional conclusion.
The following article is from the website of the sedevacantists Congregation for Mary Immaculate Queen, whose Bishop is Mark Pivarunas.
He interprets the baptism of blood (BOB) and baptism of desire (BOD) as exceptions for the dogma extra ecclesiam nulla salus (EENS). In other words the BOB and BOD and I.I are physically visible cases. If they were invisible people in 2023 they could not be exceptions for EENS.For me they are invisible and so are not exceptions for EENS.This whole list which follows here from the CMRI website, refers to only hypothetical cases for me. So they are not relevant to Feeneyite EENS or EENS according to the Fourth Lateran Council ( 1215), for me.
So for me Bishop Mark Pivarunas and the CMRI are irrational. They have accepted the political interpretation of BOD, BOB and I.I.Their interpretation of the Creeds would also be different. It would be heretical and schismatic.
From the CMRI website :
Baptism of Blood and of Desire
From the teachings of the Popes, the Council of Trent, the 1917 Code of Canon Law, the Roman Martyrology,the Fathers, Doctors and Theologians of the Church
1. COUNCIL OF TRENT (1545-1563)
Canons on the Sacraments in General (Canon 4):“If anyone shall say that the sacraments of the New Law are not necessary for salvation, but are superfluous, and that although all are not necessary for every individual, without them or without the desire of them (sine eis aut eorum voto), through faith alone men obtain from God the grace of justiflcation; let him be anathema.”Decree on Justification (Session 6, Chapter 4):“In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the ‘adoption of the Sons’ (Rom. 8:15) of God through the second Adam, Jesus Christ, our Savior and this translation after the promulgation of the Gospel cannot be effected except through the laver of regeneration or a desire for it, (sine lavacro regenerationis aut eius voto) as it is written: ‘Unless a man be born again of water and the Holy Spirit, he cannot enter in the kingdom of God’ (John 3:5).”
2. ST. ALPHONSUS LIGUORI (1691-1787)
Moral Theology (Bk. 6):“But baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true Baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment. It is called “of wind␅ [flaminis] because it takes place by the impulse of the Holy Ghost Who is called a wind [flamen]. Now it is de fide that men are also saved by Baptism of desire, by virtue of the Canon Apostolicam De Presbytero Non Baptizato and the Council of Trent, Session 6, Chapter 4, where it is said that no one can be saved “without the laver of regeneration or the desire for it.”
3. 1917 CODE OF CANON LAW On Ecclesiastical Burial (Canon 1239. 2)
“Catechumens who, through no fault of their own, die without Baptism, are to be treated as baptized.” — The Sacred Canonsby Rev. John A. Abbo. St.T.L., J.C.D., and Rev. Jerome D. Hannan, A.M., LL.B., S.T.D., J.C.D.Commentary on the Code:“The reason for this rule is that they are justly supposed to have met death united to Christ through Baptism of desire.”
4. POPE INNOCENT III
Apostolicam:To your inquiry we respond thus: We assert without hesitation (on the authority of the holy Fathers Augustine and Ambrose) that the priest whom you indicated (in your letter) had died without the water of baptism, because he persevered in the faith of Holy Mother the Church and in the confession of the name of Christ, was freed from original sin and attained the joy of the heavenly fatherland. Read (brother) in the eighth book of Augustine’s City of God where among other things it is written, “Baptism is ministered invisibly to one whom not contempt of religion but death excludes.” Read again the book also of the blessed Ambrose concerning the death of Valentinian where he says the same thing. Therefore, to questions concerning the dead, you should hold the opinions of the learned Fathers, and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned (Denzinger 388).Debitum pastoralis officii, August 28, 1206:You have, to be sure, intimated that a certain Jew, when at the point of death, since he lived only among Jews, immersed himself in water while saying: “I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit. Amen.”We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when He says to the Apostles: “Go baptize all nations in the name etc.” (cf. Matt. 28:19), the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another… If, however, such a one had died immediately, he would have rushed off to his heavenly home without delay because of the faith of the sacrament, although not because of the sacrament of faith (Denzinger 413).
5. POPE ST. PIUS V (1566-1572)
Ex omnibus afflictionibus, October 1, 1567Condemned the following erroneous propositions of Michael du Bay:- Perfect and sincere charity, which is from a “pure heart and good conscience and a faith not feigned” (1 Tim. 1:5) can be in catechumens as well as in penitents without the remission of sins.
- That charity which is the fullness of the law is not always connected with the remission of sins.
- A catechumen lives justly and rightly and holily, and observes the commandments of God, and fulfills the law through charity, which is only received in the laver of Baptism, before the remission of sins has been obtained.
https://stphilomenachapel.org/
6. ST. AMBROSE
“I hear you express grief because he [Valentinian] did not receive the Sacrament of Baptism. Tell me, what else is there in us except the will and petition? But he had long desired to be initiated… and expressed his intention to be baptized… Surely, he received [it] because he asked [for it].”
7. ST. AUGUSTINE, City of God
“I do not hesitate to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic… The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit” (De Bapt. C. Donat., IV 21).
8. ST. THOMAS AQUINAS
Summa, Article 1, Part III, Q. 68:“I answer that, the sacrament of Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.“Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of faith that worketh by charity, whereby God, Whose power is not yet tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: ‘I lost him whom I was to regenerate: but he did not lose the graces he prayed for.’”
9. ST. ROBERT BELLARMINE, Doctor of the Church (1542-1621)
Liber II, Caput XXX:“Boni Catehecumeni sunt de Ecclesia, interna unione tantum, non autem externa”(Good catechumens are of the Church, by internal union only, not however, by external union).10. Roman Martyrology
January 23: At Rome, St. Emerentiana, Virgin and Martyr, who was stoned by the heathen while still a catechumen, when she was praying at the tomb of St. Agnes, whose foster-sister she was.
April 12: At Braga, in Portugal, St. Victor, Martyr, who, while still yet a catechumen, refused to worship an idol, and confessed Christ Jesus with great constancy, and so after many torments, he merited to be baptized in his own blood, his head being cut off.
11. POPE PIUS IX (1846-1878) — Singulari Quidem, 1856:
174. “It must, of course, be held as a matter of faith that outside the apostolic Roman Church no one can be saved, that the Church is the only ark of salvation, and that whoever does not enter it will perish in the flood. On the other hand, it must likewise be held as certain that those who are affected by ignorance of the true religion, if it is invincible ignorance, are not subject to any guilt in this matter before the eyes of the Lord. Now, then, who could presume in himself an ability to set the boundaries of such ignorance, taking into consideration the natural differences of peoples, lands, native talents, and so many other factors? Only when we have been released from the bonds of this body and see God just as He is (see John 3:2) all we really understand how close and beautiful a bond joins divine mercy with divine justice.”
Quanto Conficiamur Moerore (1863):“…We all know that those who are afflicted with invincible ignorance with regard to our holy religion, if they carefully keep the precepts of the natural law that have been written by God in the hearts of men, if they are prepare to obey God, and if they lead a virtuous and dutiful life, can attain eternal life by the power of divine light and grace.”
1. COUNCIL OF TRENT (1545-1563)
2. ST. ALPHONSUS LIGUORI (1691-1787)
3. 1917 CODE OF CANON LAW On Ecclesiastical Burial (Canon 1239. 2)
4. POPE INNOCENT III
We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when He says to the Apostles: “Go baptize all nations in the name etc.” (cf. Matt. 28:19), the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another… If, however, such a one had died immediately, he would have rushed off to his heavenly home without delay because of the faith of the sacrament, although not because of the sacrament of faith (Denzinger 413).
5. POPE ST. PIUS V (1566-1572)
- Perfect and sincere charity, which is from a “pure heart and good conscience and a faith not feigned” (1 Tim. 1:5) can be in catechumens as well as in penitents without the remission of sins.
- That charity which is the fullness of the law is not always connected with the remission of sins.
- A catechumen lives justly and rightly and holily, and observes the commandments of God, and fulfills the law through charity, which is only received in the laver of Baptism, before the remission of sins has been obtained.
- https://stphilomenachapel.org/
6. ST. AMBROSE
“I hear you express grief because he [Valentinian] did not receive the Sacrament of Baptism. Tell me, what else is there in us except the will and petition? But he had long desired to be initiated… and expressed his intention to be baptized… Surely, he received [it] because he asked [for it].”
7. ST. AUGUSTINE, City of God
“I do not hesitate to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic… The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit” (De Bapt. C. Donat., IV 21).
8. ST. THOMAS AQUINAS
“Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of faith that worketh by charity, whereby God, Whose power is not yet tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: ‘I lost him whom I was to regenerate: but he did not lose the graces he prayed for.’”
9. ST. ROBERT BELLARMINE, Doctor of the Church (1542-1621)
10. Roman Martyrology
January 23: At Rome, St. Emerentiana, Virgin and Martyr, who was stoned by the heathen while still a catechumen, when she was praying at the tomb of St. Agnes, whose foster-sister she was.
April 12: At Braga, in Portugal, St. Victor, Martyr, who, while still yet a catechumen, refused to worship an idol, and confessed Christ Jesus with great constancy, and so after many torments, he merited to be baptized in his own blood, his head being cut off.
11. POPE PIUS IX (1846-1878) — Singulari Quidem, 1856:
174. “It must, of course, be held as a matter of faith that outside the apostolic Roman Church no one can be saved, that the Church is the only ark of salvation, and that whoever does not enter it will perish in the flood. On the other hand, it must likewise be held as certain that those who are affected by ignorance of the true religion, if it is invincible ignorance, are not subject to any guilt in this matter before the eyes of the Lord. Now, then, who could presume in himself an ability to set the boundaries of such ignorance, taking into consideration the natural differences of peoples, lands, native talents, and so many other factors? Only when we have been released from the bonds of this body and see God just as He is (see John 3:2) all we really understand how close and beautiful a bond joins divine mercy with divine justice.”
12. POPE PIUS XII (1939-1958) — Mystical Body of Christ (June 29, 1943):
“As you know, Venerable Brethren, from the very beginning of Our Pontificate We have committed to the protection and guidance of heaven those who do not belong to the visible organization of the Catholic Church, solemnly declaring that after the example of the Good Shepherd We desire nothing more ardently than that they may have life and have it more abundantly… For even though unsuspectingly they are related to the Mystical Body of the Redeemer in desire and resolution, they still remain deprived of so many precious gifts and helps from heaven, which one can only enjoy in the Catholic Church.”
13. FR. A. TANQUERY, Dogmatic Brevior; ART. IV, Section I, II – 1945 (1024-1)
The Baptism of Desire. Contrition, or perfect charity, with at least an implicit desire for Baptism, supplies in adults the place of the baptism of water as respects the forgiveness of sins.
This is certain.
Explanation: a) An implicit desire for Baptism, that is, one that is included in a general purpose of keeping all the commandments of God is, as all agree, sufficient in one who is invincibly ignorant of the law of Baptism; likewise, according to the more common opinion, in one who knows the necessity of Baptism.
b) Perfect charity, with a desire for Baptism, forgives original sin and actual sins, and therefore infuses sanctifying grace; but it does not imprint the Baptismal character and does not of itself remit the whole temporal punishment due for sin; whence, when the Unity offers, the obligation remains onone who was sanctified in this manner of receiving the Baptism of water.14. FR. DOMINIC PRUMMER, O.P., Moral Theology, 1949:
- “Baptism of Desire which is a perfect act of charity that includes at least implicitly the desire for Baptism by water”;
- “Baptism of Blood which signifies martyrdom endured for Christ prior to the reception of Baptism by Water”;
- “Regarding the effects of Baptism of Blood and Baptism of Desire… both cause sanctifying grace. …Baptism of Blood usually remits all venial sin and temporal punishment…”
https://www.stbenedictcmri.com/pictures/fxoirvzhn3nssf3q38ovk5aklf0bui
15. FR. FRANCIS O’CONNELL, Outlines of Moral Theology, 1953:
- “Baptism of Desire… is an act of divine charity or perfect contrition…”
- “These means (i.e. Baptism of Blood and Desire) presuppose in the recipient at least the implicit will to receive the sacrament.”
- “…Even an infant can gain the benefit of the Baptism of Blood if he is put to death by a person actuated by hatred for the Christian faith….”
16. MGR. J. H. HERVE, Manuale Theologiae Dogmaticae (Vol. III: chap. IV), 1931
II. On those for whom Baptism of water can be supplied:
The various baptisms: from the Tridentinum itself and from the things stated, it stands firm that Baptism is necessary, yet in fact or in desire; therefore in an extraordinary case it can be supplied. Further, according to the Catholic doctrine, there are two things by which the sacrament of Baptism can be supplied: namely, an act of perfect charity with the desire of Baptism, and the death as martyr. Since these two are a compensation for Baptism of water, they themselves are called Baptism, too, in order that they may be comprehended with it under one, as it were, generic name, so the act of love with desire for Baptism is called Baptismus flaminis (Baptism of the Spirit) and the martyrium (Baptism of Blood).
17. FR. H. NOLDEN, S.J., FR. A. SCHMIT, S.J. — Summa theologiae moralis (Vol. III de Sacramentis), Book 2 Quaestio prima, 1921
Baptism of spirit (flaminis) is perfect charity or contrition, in which the desire in fact to receive the sacrament of Baptism is included; perfect charity and perfect contrition, however, have the power to confer sanctifying grace.
18. FR. ARTHUR VERMEERSCH, S.J., Theologiae Moralis (Vol. III), Tractatus II,1948:
The Baptism of spirit (flaminis) is an act of perfect charity or contrition, in so far as it contains at least a tacit desire of the Sacrament. Therefore it can be had only in adults. It does not imprint a character; …but it takes away all mortal sin together with the sentence of eternal penalty, according to: “He who loves me, is loved by my Father” (John 14:21).
19. FR. LUDOVICO BILLOT, S.J., De Ecclesiae Sacmmentis (Vol. I); Quaestio LXVI; Thesis XXIV – 1931:
Baptism of spirit (flaminis), which is also called of repentance or of desire, is nothing else than an act of charity or perfect contrition including a desire of the Sacrament, according to what has been said above, namely that the heart of everyone is moved by the Holy Ghost to believe, and to love God, and to be sorry for his sins.
https://cmri.org/priests-religious/cmri-sisters/
20. FR. ALOYSIA SABETTI, S.J., FR. TIMOTHEO BARRETT, S.J., Compendium Theologiae Moralis, Tractatus XII [De Baptismo, Chapter I, 1926:
Baptism, the gate and foundation of the Sacraments, in fact or at least in desire, is necessary for all unto salvation…
From the Baptism of water, which is called of river (Baptismus fluminis), is from Baptism of the Spirit (Baptismus flaminis) and Baptism of Blood, by which Baptism properly speaking can be supplied, if this be impossible. The first one is a full conversion to God through perfect contrition or charity, in so far as it contains an either explicit or at least implicit will to receive Baptism of water… Baptism of Spirit (flaminis) and Baptism of Blood are called Baptism of desire (in voto).
21. FR. EDUARDUS GENICOT, S.]., Theologiae Moralis Institutiones (Vol. II),Tractatus XII, 1902
Baptism of the Spirit (flaminis) consists in an act of perfect charity or contrition, with which there is always an infusion of sanctifying grace connected…
Both are called “of desire” (in voto)…; perfect charity, because it has always connected the desire, at least the implicit one, of receiving this sacrament, absolutely necessary for salvation.
12. POPE PIUS XII (1939-1958) — Mystical Body of Christ (June 29, 1943):
“As you know, Venerable Brethren, from the very beginning of Our Pontificate We have committed to the protection and guidance of heaven those who do not belong to the visible organization of the Catholic Church, solemnly declaring that after the example of the Good Shepherd We desire nothing more ardently than that they may have life and have it more abundantly… For even though unsuspectingly they are related to the Mystical Body of the Redeemer in desire and resolution, they still remain deprived of so many precious gifts and helps from heaven, which one can only enjoy in the Catholic Church.”
13. FR. A. TANQUERY, Dogmatic Brevior; ART. IV, Section I, II – 1945 (1024-1)
The Baptism of Desire. Contrition, or perfect charity, with at least an implicit desire for Baptism, supplies in adults the place of the baptism of water as respects the forgiveness of sins.
This is certain.
Explanation: a) An implicit desire for Baptism, that is, one that is included in a general purpose of keeping all the commandments of God is, as all agree, sufficient in one who is invincibly ignorant of the law of Baptism; likewise, according to the more common opinion, in one who knows the necessity of Baptism.
14. FR. DOMINIC PRUMMER, O.P., Moral Theology, 1949:
- “Baptism of Desire which is a perfect act of charity that includes at least implicitly the desire for Baptism by water”;
- “Baptism of Blood which signifies martyrdom endured for Christ prior to the reception of Baptism by Water”;
- “Regarding the effects of Baptism of Blood and Baptism of Desire… both cause sanctifying grace. …Baptism of Blood usually remits all venial sin and temporal punishment…”
- https://www.stbenedictcmri.com/pictures/fxoirvzhn3nssf3q38ovk5aklf0bui
15. FR. FRANCIS O’CONNELL, Outlines of Moral Theology, 1953:
- “Baptism of Desire… is an act of divine charity or perfect contrition…”
- “These means (i.e. Baptism of Blood and Desire) presuppose in the recipient at least the implicit will to receive the sacrament.”
- “…Even an infant can gain the benefit of the Baptism of Blood if he is put to death by a person actuated by hatred for the Christian faith….”
16. MGR. J. H. HERVE, Manuale Theologiae Dogmaticae (Vol. III: chap. IV), 1931
II. On those for whom Baptism of water can be supplied:
The various baptisms: from the Tridentinum itself and from the things stated, it stands firm that Baptism is necessary, yet in fact or in desire; therefore in an extraordinary case it can be supplied. Further, according to the Catholic doctrine, there are two things by which the sacrament of Baptism can be supplied: namely, an act of perfect charity with the desire of Baptism, and the death as martyr. Since these two are a compensation for Baptism of water, they themselves are called Baptism, too, in order that they may be comprehended with it under one, as it were, generic name, so the act of love with desire for Baptism is called Baptismus flaminis (Baptism of the Spirit) and the martyrium (Baptism of Blood).
17. FR. H. NOLDEN, S.J., FR. A. SCHMIT, S.J. — Summa theologiae moralis (Vol. III de Sacramentis), Book 2 Quaestio prima, 1921
Baptism of spirit (flaminis) is perfect charity or contrition, in which the desire in fact to receive the sacrament of Baptism is included; perfect charity and perfect contrition, however, have the power to confer sanctifying grace.
18. FR. ARTHUR VERMEERSCH, S.J., Theologiae Moralis (Vol. III), Tractatus II,1948:
The Baptism of spirit (flaminis) is an act of perfect charity or contrition, in so far as it contains at least a tacit desire of the Sacrament. Therefore it can be had only in adults. It does not imprint a character; …but it takes away all mortal sin together with the sentence of eternal penalty, according to: “He who loves me, is loved by my Father” (John 14:21).
19. FR. LUDOVICO BILLOT, S.J., De Ecclesiae Sacmmentis (Vol. I); Quaestio LXVI; Thesis XXIV – 1931:
Baptism of spirit (flaminis), which is also called of repentance or of desire, is nothing else than an act of charity or perfect contrition including a desire of the Sacrament, according to what has been said above, namely that the heart of everyone is moved by the Holy Ghost to believe, and to love God, and to be sorry for his sins.
20. FR. ALOYSIA SABETTI, S.J., FR. TIMOTHEO BARRETT, S.J., Compendium Theologiae Moralis, Tractatus XII [De Baptismo, Chapter I, 1926:
Baptism, the gate and foundation of the Sacraments, in fact or at least in desire, is necessary for all unto salvation…
From the Baptism of water, which is called of river (Baptismus fluminis), is from Baptism of the Spirit (Baptismus flaminis) and Baptism of Blood, by which Baptism properly speaking can be supplied, if this be impossible. The first one is a full conversion to God through perfect contrition or charity, in so far as it contains an either explicit or at least implicit will to receive Baptism of water… Baptism of Spirit (flaminis) and Baptism of Blood are called Baptism of desire (in voto).
21. FR. EDUARDUS GENICOT, S.]., Theologiae Moralis Institutiones (Vol. II),Tractatus XII, 1902
Baptism of the Spirit (flaminis) consists in an act of perfect charity or contrition, with which there is always an infusion of sanctifying grace connected…
Both are called “of desire” (in voto)…; perfect charity, because it has always connected the desire, at least the implicit one, of receiving this sacrament, absolutely necessary for salvation.
https://cmri.org/articles-on-the-traditional-catholic-faith/baptism-of-blood-and-of-desire/
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CMRI’s Theological Position:The Chair of Peter Today is Vacant
The Roman Catholic priests of the Religious Congregation of Mary Immaculate Queen profess and adhere to the Catholic Faith as it has been consistently taught throughout the centuries since the time of Christ.
Lionel : This is not true. Before 1949 they interpreted the baptism of desire and baptism of blood as being invisible and hypothetical cases. Pope Pius XII approved the 1949 Letter of the Holy Office (CDF/DDF) with the confusion. The Letter wrongly assumed that invisible cases of BOD and BOB were physically visible. Then it was wrongly inferred that they practical exceptions for the dogma extra ecclesiam nulla salus.The CMRI follows the error of the 1949 Letter issued during the pontificate of Pope Pius XII.
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With the death of Pope Pius XII and with the convocation of the Second Vatican Council, an unprecedented situation has befallen the Church, which threatens her very doctrines and worship.(Lionel: True, when Vatican Council II is interpreted irrationally) In order to provide for the preservation of the Catholic Faith and the traditional Holy Sacrifice of the Mass and Sacraments, the following statement has been drawn up for the purpose of clearly defining the actual position that these priests have taken.
I. VATICAN COUNCIL II: Convoked by John XXIII for the purpose of “updating” the Church, this council (held from 1962-65) decreed and implemented teachings previously condemned by the Infallible Teaching Magisterium of the Church.(Lionel: True, when Vatican Council II is interpreted irrationally) The Second Vatican Council’s heretical teachings were primarily in the areas of religious liberty and false ecumenism, and these were previously condemned by:
THEREFORE, the Second Vatican Council is to be rejected as a false council because it has erred in its teachings on faith and morals.(Lionel: The Council can also be interpreted rationally . Mystici Corporis, for example, can be interpreted rationally . Then there is no rupture with Feneeyite EENS or the Council of Florence (1442).Vatican Council II would be in harmony with Quanta Cura and the Syllabus of Errors.The Council would support the past exclusivist ecclesiology).
THEREFORE, the Novus Ordo when offered by priests ordained by bishops consecrated in the new rite is invalid. In all instances a Novus Ordo Missae is a clear danger to one’s faith.
III. MODERN VATICAN II CHURCH: The Catholic Church is identified as the true Church of Christ by her four marks (Unity, Holiness, Catholicity, and Apostolicity). Since the heretical teachings of Vatican II, the Novus Ordo Missae and the new rites of the sacraments have manifestly been a departure from the Catholic Church’s traditional teachings, it must be concluded that this modern so-called Catholic Church no longer possesses the first two marks of the Church — Unity and Holiness. Its obvious departure over the past forty-five years from what the Catholic Church has held can lead to only one conclusion: a new ecumenical Church has been established which stands in contradiction to the true Catholic Church.
(Lionel: There can be two interpretations of Vatican Council II and the conclusion is traditional or non-traditional)
IV. MODERN HIERARCHY OF THE VATICAN II CHURCH: In the light of the above, it must be concluded that the modern hierarchy who have approved and implemented the errors of Vatican II no longer represent the Catholic Church and her lawful authority.(Lionel: There can be two interpretations of Vatican Council II and the conclusion is traditional or non-traditional. The interpretation of Vatican Council II by Bishop Pivarunas and the CMRI, for me, is heretical, schismatic, liberal, non-traditional and unethical ) This most certainly includes the one who confirmed, approved, decreed, and implemented these heretical teachings, namely Paul VI (Montini). Likewise included are his successors, namely, John Paul II (Wojtyla), Benedict XVI (Ratzinger) and Francis (Bergoglio), who have continued to implement these heretical teachings.(Lionel: The popes from Paul VI to Francis , like Bishop Mark Pivarunas, interprets Vatican Council II irrationally and not rationally. We have a choice.) Despite the lack of canonical warning and formal declaration of loss of office, their repeated acts of ecumenism and their enforcement of the heresies of Vatican II and the new code of Canon Law, which are injurious to faith and morals, are manifestations of their pertinacity in heresy.(Lionel : Yes. However the CMRI does not interpret Vatican Council II, the Creeds , Councils and Catechisms rationally and traditionally).
THEREFORE, as the First Vatican Council infallibly teaches: “‘Thou art Peter; and upon this rock I will build My Church,’ these words are proven true by actual results, since in the Apostolic See the Catholic religion has always been preserved untainted…the See of St. Peter always remains unimpaired by any error, according to the divine promise of Our Lord.” And since these “popes” have manifestly taught heresy, promoted ecumenism and fostered interfaith worship, they clearly cannot be recognized as successors of St. Peter in the primacy.
V. THE NEW CODE OF CANON LAW: In order to implement the teachings of Vatican II, it was necessary that the modernists change the Code of Canon Law (1917), as this reflected the mind of the Church in her past doctrine and discipline. The new code contains a matter which should be most disturbing to the informed Catholic. According to the new law of the Modern Church, non-Catholics can under certain circumstances petition the “sacraments” from a Catholic priest (without the non-Catholic abjuring his heretical beliefs), and the priests must administer them. The Council of Florence, as well as the 1917 Code of Canon Law (Canon 731), strictly forbids this.(Lionel : The New Code of Canon Law supports the error in the 1949 Letter of the Holy Office and Vatican Council II(irrational) )
THEREFORE, as the universal laws of the Church are protected by her infallibility and cannot impose obligations opposed to faith and morals, the New Code must be considered as lacking all force of law. Moreover, it has been promulgated by those who no longer represent Catholic authority.
VI. COURSE FOR TRADITIONAL CATHOLIC PRIESTS: Due to the unprecedented situation in the Catholic Church and the moral responsibility of the faithful to receive certainly valid sacraments, traditional priests most certainly can and must continue the mission of the Catholic Church by sanctifying the faithful through the offering of the Holy Sacrifice of the Mass, the administration of the Sacraments, and other pastoral works. The mind of the Church is that “the salvation of the people is the supreme law.” The 1917 Code of Canon Law will continue to be the priests’ guideline.( Lionel : But the CMRI cannot re-interpret the reference to the BOD, BOB and I.I, over the centuries as referring to physically visible examples of salvation outside the Church-L.A)
https://cmri.org/about-cmri/theological-position-sede-vacante-2/
The discovery
We have a discovery today. It’s ‘a small point’ but this small point turns the Council around. From liberalism the Council returns to Tradition. So by ignoring this small point, we have liberalism in the Church. This small point, is the premise: the rational and irrational premise. It decides if Vatican Council II has a continuity or break with Tradition. This is the discovery. We now have a switch. We can turn it off or on. We can choose a continuity with the dogma extra ecclesiam nulla salus, the Athanasius Creed and the Syllabus of Errors or a rupture with Tradition. -Lionel Andrades
Lionel Andrades
former Staff Reporter, daily Morning News, Karachi, Pakistan.
Recipient of the All Pakistan Newspaper Society (APNS) Best Reporter of the Year Award, presented by the Prime Minister of Pakistan Benazir Bhutto.
Recipient of the Pakistan Government's Award for Literature ( Childrens stories).
Teacher of English and Church History at the Catholic Minor Seminary, Rawalpindi.
Bishop Anthony Lobo
Sent to Rome for Ministerial Priesthood by Bishop Anthony Lobo, bishop of Rawalpindi-Islamabad, Pakistan.
He is discriminated by the pontifical universities and seminaries in Rome.He interprets Vatican Council II rationally and not irrationally. So there is a continuity with Tradition. He is not allowed to study at pontifical universities in Rome, where it is obligatory to interpret Magisterial Documents, irrationally and unethically.Catholic students and seminarians are discriminated against. This is public and official.
The seminarians of the Society of St. Pius X (SSPX) are allowed to study at the modernist universities since they interpret Vatican Council II irrationally and not rationally.
However we have a new discovery in the Catholic Church. There are two interpretations of Vatican Council II, one is rational and the other is irrational, one is interpreted with the false premise and the other without it. One is Magisterial and the other, the common one, is non Magisterial.How can the Holy Spirit make an objective mistake ? So it is human error and not the Magisterium.
Vatican Council II is dogmatic and not only pastoral, when it is interpreted rationally i.e LG 8,14,15,16,UR 3, NA 2, GS 22 etc in Vatican Council II refer to only hypothetical cases. So they are not objective examples of salvation. They are not objective exceptions for the dogma extra ecclesiam nulla salus and the Athanasius Creed.
It is the same for the Creeds and Catechisms. There can be two interpretations.Catholics must choose the rational option.The Creeds must not be changed.
Why should Catholics choose an irrational version of the Creeds, Catechisms and Councils, which is heretical, non-traditional and schismatic, when a rational option is there which is traditional?
It is unethical when the popes, cardinals and bishops choose the Irrational Premise to interpret Vatican Council II and other Magisterial Documents and call it Catholic.
Rahner, Ratzinger, Congar, Murray, Balthazar, Kung, Lefebvre and Paul VI interpreted Vatican Council II irrationally. We can today choose to interpret the Council rationally and in harmony with Tradition.
Blog: http://eucharistandmission.blogspot.com/
Eucharist and Mission (eucharistandmission)
E-mail: lionelandrades10@gmail.com
Twitter : @LionelAndrades1
Residence Temporary : Missionaries of Charity ( Contemplative Men) of Mother Teresa, off Largo Preneste, Prenestina, Rome.
ONLY THE CATHOLIC CHURCH SOLAMENTE LA CHIESA CATTOLICA
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