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.
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.