Tuesday, May 6, 2014

Rorate Caeili,Cardinal Brandmuller,SSPX same error on Nostra Aetate : traditionalists cannot correct University of Bristol

The traditionalists instead of correcting the University of Bristol are making the same error of (1) assuming that the dead-saved are known exceptions to traditional teaching on salvation  and that (2) Nostra Aetate mentions cases of the dead-saved who are visible to us on earth.
 
According to Rorate Caeili  and Cardinal Brandmuller Nostra Aetate is controversial for the SSPX.
 
Strangely enough, the two most controversial documents" for the SSPX -- those on religious freedom  [Dignitatis humanae] and on relations with non-Christians [Nostra aetate] -- "do not have a binding doctrinal content, so one can dialogue about them," the cardinal said. "So I don't understand why our friends in the Society of St. Pius X concentrate almost exclusively on these two texts. And I'm sorry that they do so, because these are the two that are most easy to accept if we consider their canonical nature" as non-binding, he said.-Catholic News Service recorded some interesting words by Card. Brandmüller, who was also present(Rorate Caeili) http://rorate-caeli.blogspot.com/2012/05/card-brandmuller-nostra-aetate-and.html
 
It is controversial for them since they are making the same mistake of some 70 years when the Archbishop of Boston Cardinal Richard Cushing inferred that salvation in Heaven is visible to us on earth.
 
New Catholic on Rorate Caeii, Cardinal Brandmuller and traditionalists in general assume that  Nostra Aetate 2 'often reflect a ray of that Truth which enlightens all men' refers to explicit exceptions to the dogma extra ecclesiam nulla salus .
 
In books authored by SSPX priests NA 2 is often mentioned as a contradiction of the traditional teaching on salvation.
 
NOSTRA AETATE 2
2. From ancient times down to the present, there is found among various peoples a certain perception of that hidden power which hovers over the course of things and over the events of human history; at times some indeed have come to the recognition of a Supreme Being, or even of a Father. This perception and recognition penetrates their lives with a profound religious sense.
 Religions, however, that are bound up with an advanced culture have struggled to answer the same questions by means of more refined concepts and a more developed language. Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust. Again, Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims, and ever must proclaim Christ "the way, the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself.(4)
The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men.
 

Nostra Aetate 2 does not contradict Ad Gentes 7 which says all need 'faith and baptism' for salvation, all need to enter the Church 'as through a door'. All non Catholics (Jews,Muslims etc) need Catholic Faith and the baptism of water for salvation. All Christians (Protestants, Orthodox Christians) need Catholic Faith which include the Catholic moral and faith teachings.

There is no text in Nostra Aetate 2 which contradicts extra ecclesiam  nulla salus unless of course, one assumes ,those non Catholics saved with ' a ray of that Truth' is explicit, objectively seen,visible in the flesh in 2014. It is only with this objective error that NA 2 would contradict Tradition.

Only with the use of this irrationality, Nostra Aetate, for Rorate Caeili, Cardinal Brandmuller and the SSPX, can become a break with extra ecclesiam nulla salus, the Syllabus of Errors and the Catechism of Pope Pius X.
 
The traditionalists here are making the same error as  Gavin D'costa, the Catholic professor of theology, at the University of Bristol. He says all do not need to be Catholic to be saved. He then cites Nostra Aetate ' a ray of that Truth'. D'Costa assumes that we know of cases in 2014 saved with ' a ray of that Truth'. Then he builds a theology which states all do not need to enter the Church. No more is there exclusive salvation in only the Catholic Church.
University of Bristol logo.svg
What is a possibility he assumes is a known reality.The video with D'Costa assumes that what we accept in principle ( dejure) is defacto known to us in personal cases.
 
The traditionalists instead of correcting him are making the same error of assuming that the dead-saved are known exceptions to traditional teaching on salvation  and that Nostra Aetate mentions cases of the dead-saved who are visible to us on earth.
 
Once traditionalists are aware of this error another obstacle to the SSPX reconciliation is removed.
-Lionel Andrades
 

Southwark Emeritus Bishop cites Archbishop Lefebvre on Nostra Aetate : like the University of Bristol they use an irrationality

The Most Reverend Kevin John Patrick McDonald, BA, STL, STD, former Archbishop of Southwark in a report on Nostra Aetate (1) draws support from Archbishop Marcel Lefebvre and other traditionalists. They all use a false premise in the interpretation of Nostra Aetate 2, they assume the deceased saved with 'a ray of that Truth' and who are not Catholics are visible to us on earth. Then they conclude that these cases are exceptions to the traditional interpretation of the dogma on exclusive salvation in the Catholic Church.
The Emeritus Bishop of Southwark, England states,'For those who are unhappy with the direction the Church took at Vatican II, this text and the Decree on Ecumenism are the texts that cause the most serious difficulty: they are more problematic than the liturgical changes that Vatican II brought in its wake. That was certainly the view of Archbishop Lefebvre. For him and his followers - and, indeed, for some who remain within the Catholic Church - these texts fatally undermined the Church's doctrinal self-understanding...'
 
For the Southwark Bishop Nostra  Aetate 2 ( a ray of that Truth) and Unitatis Redintigratio 3 ( imperfect communion with the Church) refer to those non Catholics who are saved and who are personally known to us. They are dead and in Heaven and are visible in some forum on earth. If they were no personally known and seen on earth how could they be exceptions to the dogma extra ecclesiam nulla salus ? So for the Archbishop they are explicit exceptions and Vatican Council II is a break with the dogma on salvation and the teaching on other religions and ecumenism.
 
Even for Archbishop Marcel Lefebvre those saved in other religions were known exceptions to the dogma on exclusive salvation. They were relevant. So he mentioned it. Here is Archbishop Lefebvre::
Consider a Hindu in Tibet who has no knowledge of the Catholic Church. He lives according to his conscience and to the laws which God has put into his heart. He can be in the state of grace, and if he dies in this state of grace, he will go to heaven.” (The Angelus, “A Talk Heard Round the World,” April, 2006, p. 5.)
The Hindu in Tibet mentioned by Archbishop Lefebvre is known only to God. He cannot be known to us. Since he is not visible to us in 2014 he cannot be an excèption to the dogma extra ecclesiam nulla salus. Archbishop Lefebvre would assume that he is an exception and relevant to the dogma.Otherwise why mention it?
 
Similarly for Archbishop McDonald those saved with 'a ray of that Truth' are explicit exceptions to the traditional doctrine on exclusive salvation.
Here is Archbishop Lefebvre again:
Evidently,certain distinctions must be made. Souls can be saved in a religion other than the Catholic religion (Protestantism, Islam, Buddhism,etc.), but not by this religion. There may be souls who, not knowing Our Lord, have by the grace of the good Lord, good interior dispositions,who submit to God...But some of these persons make an act of love which implicitly is equivalent to baptism of desire. ("Against the Heresies",p.216)
Sure they can be saved and these cases would not be known to us. Is the founder of the SSPX implying that these cases are relevant to the literal interpretation of Fr.Leonard Feeney on extra ecclesiam nulla salus.
 
On the University of Bristol website the Catholic liberal professor of theology infers like the Archbishops that Nostra Aetate contradicts the traditional understanding of the Catholic Church on other religions and salvation.
University of Bristol logo.svg
Here is Nostra Aetate and it does not mention any exception to extra ecclesiam nulla salus.
NOSTRA AETATE 2
2. From ancient times down to the present, there is found among various peoples a certain perception of that hidden power which hovers over the course of things and over the events of human history; at times some indeed have come to the recognition of a Supreme Being, or even of a Father. This perception and recognition penetrates their lives with a profound religious sense.

Religions, however, that are bound up with an advanced culture have struggled to answer the same questions by means of more refined concepts and a more developed language. Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust. Again, Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims, and ever must proclaim Christ "the way, the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself.(4)
The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men.
 
Vocations to a religious life in England have to accept this irrational interpretation of Nostra Aetate.
 
According to the Vocation Director in the Archdiocese of Southwark,Fr.Stephen Langridgeinfo@southwarkvocations.com ) young vocations to a religious life must accept that they can see the dead on earth. They must assume that those saved in invincible ignorance or the baptism of desire are known exceptions to the literal interpretation of the dogma extra ecclesiam nulla salus.
Contact your local Diocesan Vocations Director
 
But why? He knows that we cannot see the dead. Why must young people in the archdiocese accept this irrationality ?
He said it is so since the Church said Fr.Leonard Feeney was wrong for not accepting the baptism of desire etc as being an exception to his literal interpretation of the dogma on salvation. Duh!
-Lionel Andrades
1.
Nostra Aetate is a very short document but its implications and repercussions have been enormous. It has to be seen in the context of the overall renewal of Vatican II since it focuses and symbolises the spirit and the direction of that renewal. It was and remains a controversial text. For those who are unhappy with the direction the Church took at Vatican II, this text and the Decree on Ecumenism are the texts that cause the most serious difficulty: they are more problematic than the liturgical changes that Vatican II brought in its wake. That was certainly the view of Archbishop Lefebvre. For him and his followers - and, indeed, for some who remain within the Catholic Church - these texts fatally undermined the Church's doctrinal self-understanding and have seriously damaged the Church's self-confidence. Yet Nostra Aetate is integral to the whole direction of conciliar teaching. Most Reverend Kevin John Patrick McDonald, BA, STL, STD, former Archbishop of Southwark
 
May 5, 2014

University of Bristol is making the same factual error on Nostra Aetate as Cardinal Richard Cushing and the Jesuits in Boston, 2014

Jewish Conspiracy?







BOSTON ARCHDIOCESE WEBSITE SAYS NOSTRA AETATE DISMISSES CHURCH INTEREST IN BAPTIZING JEWS AND AFFIRMS GOD’S COVENANT WITH THEM : NOWHERE DOES VATICAN COUNCIL II MAKE THIS CLAIM http://eucharistandmission.blogspot.it/2011/12/boston-archdiocese-website-says-nostra.html#links