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Ann Barnhardt interprets magisterial documents with Cushingism


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If I find myself in a situation where I am being killed together with an unbaptized person, I would beg them to tell God that they desired to be baptized. (Let all the Feeneyite heads explode now! Saint Emeretiana, pray for us!)  -Ann Barnhardt  http://www.barnhardt.biz/2015/12/17/boston-speech-transcript/

Lionel:
Why mention the baptism of desire with reference to the Feeneyite version of the dogma extra ecclesiam nulla salus. Where is the connection?
If someone died with the baptism of desire ( with or without the baptism of water) Ann Barnhardt would not know of it. It would only be known to God. So the baptism of desire is not an exception to the dogma EENS, since physically she could not know of any case.Assuming there was a case in the past, it would not be an exception to the dogma in 2015. So why mention it?
Does she assume that these cases are physically known and visible in December 2015 or does she infer that a case in the past is explicit today ?
In both cases she is wrong. She has used a false premise and a false inference.It is an error in reasoning.
This was the mistake made in the Letter of the Holy Office 1949 to the Archbishop of Boston relative to Fr. Leonard Feeney. It was an objective mistake. A factual mistake. Objectively we cannot see or a know a baptism of desire case. It is a fact of life that persons in Heaven are not visible and known on earth, in a personal way, the way we see and know each other.

Similarly when Ann assumes that all the natives in the Americas, who were born before the missionaries went there were saved,she is using Cushingism as a theology.

So she would be interpreting the dogma extra ecclesiam nulla salus, the Letter of the Holy Office 1949, Vatican Council II and the Catechism of the Catholic Church with Cushingism. She has a choice, which is Feeneyism but is unaware of it.
If she used Feeneyism ( LG 16 refers to an invisible and not a visible case) then Vatican Council II (AG 7, LG 14) would affirm the dogma extra ecclesiam nulla salus ( Feeneyite version) and LG 16 etc would not be explicit and so would not be exceptions to the dogma.It would mean Vatican Council II says all Jews and Muslims in Boston and the rest of the world need 'faith and baptism' to go to Heaven and avoid Hell.It would mean Catholics are the new people of God. Vatican Council II (Nostra Aetate 4) says 'the church is the new people of God.'
Ann believes outside the Church there is no salvation and that all non Catholics need to convert into the Church in 2015 to go to Heaven and avoid Hell but there is confusion when she uses Cushingism instead of Feeneyism as a theology.May be she is not aware of it.
-Lionel Andrades

Who saw St.Emerentiana or St. Victor of St. XYZ in Heaven without the baptism of water? Is this a dogmatic teaching? Do we have to believe that St. Emerentians is in Heaven since someone had first hand knowledge that she went was not baptised before or after, she died?
So where are the exceptions today ? Those who do not need to be card carrying members of the Church for salvation? Who today can go to Heaven without having his name on the Parish Baptism Register ?
There is not a single person known, past or present who is in  Heaven without the baptism of water and whose case was seen and known on earth. Not a single person.
Does any one know if the Good Thief  was not baptised before he died ?
http://eucharistandmission.blogspot.it/2015/12/popes-since-time-of-pius-xii-have-been.html

The traditional teaching was that all need to formally enter the Church for salvation;to go to Heaven and avoid Hell. Now it is being said only those who know, as if we can know who is in invincible ignorance and will be saved without the baptism of water in the Catholic Church.It is as if some one in the past knew who knew and did not know and was going to be saved outside the Church.
Those who know or do not know and will be saved or not saved is known only to God. So it has nothing to do with the strict interpretation of the dogma. So why was it mentioned in Vatican Council II and the Catechisms? This was an error. It was overlooked by the popes.
With Feeneyism, the baptism of desire, the baptism of blood  and being saved in invincible ignorance are not exceptions to the strict interpretation of the dogma extra ecclesiam nulla salus.Since they are not known cases and they would be followed with the baptism of water as the dogma teaches. So there is nothing in Vatican Council II, for me, to contradict the 'rigorist interpretation' of the dogma on exclusive salvation.Vatican Council II is Feeneyite.The saints Thomas Aquinas and Augustine were Feeneyites.The saints who mentioned the baptism of desire were Feeneyites.
I affirm the baptism of desire along with the strict interpretation of the dogma extra ecclesiam nulla salus. This is not contrary to the Principle of Non Contradiction.
I reject explicit- for- us baptism of desire and accept implicit- for -us- baptism of desire.
I reject  visible- for- us- being saved in invincible ignorance and accept invisible -for- us- being saved in invincible ignorance which of course would be followed with the baptism of water.
I accept Vatican Council II in harmony with the strict interpretation of the dogma on exclusive salvation in the Church. I reject Vatican Council II with explicit exceptions and which allegedly is a break with the dogma extra ecclesiam nulla salus,the Syllabus of Errors. etc.
I am affirming the traditional teachings of the Church, all the dogmas and doctrines and also Vatican Council II and the Catechism of the Catholic Church interpreted with Feeneyism as a theology.
I accept the first part of the Letter of the Holy Office which is traditional and supports Feeneyism and I reject the second part of the Letter which contradicts the first part ,and the pre 1949 Magisterium.
So it is the same Vatican Council II but I am interpretating it different from the popes. I am rational and they are irrational with their  Cushingism theology.
http://eucharistandmission.blogspot.it/2015/12/popes-since-time-of-pius-xii-have-in.html




Popes since the time of Pius XII have in public used irrational, non traditional and heretical Cushingism as a theology - 2

Popes since the time of Pius XII have in public used irrational, non traditional and heretical Cushingism as a theology. Here are some examples.
Pope Pius XII
LETTER OF THE THE HOLY OFFICE 1949
Now, among the commandments of Christ, that one holds not the least place by which we are commanded to be incorporated by baptism into the Mystical Body of Christ, 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.-Letter of the Holy Office 1949
 
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.Letter of the Holy Office 1949
The same in its own degree must be asserted of the Church, in as far as she is the general help to salvation. Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member, but it is necessary that at least he be united to her by desire and longing.Letter of the Holy Office 1949
 
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Pope Paul VI
 
 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."- 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 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...
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
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Pope John Paul II

CATECHISM OF THE CATHOLIC CHURCH

VI. THE NECESSITY OF BAPTISM
1257 The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.
1258 The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.
1259 For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament.
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Pope Benedict XVI

CATECHISM OF THE CATHOLIC CHURCH
"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.
847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:
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.
848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."

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Pope Francis
For Pope Francis too the baptism of desire and blood and being saved in invcincible ignorance refer to explicit cases who are objective exceptions to the dogma extra ecclesiam nulla salus. He has not affirmed the strict interpretation of the dogma and considers it triumphalism.
He says every one must follow his conscience and that conscience is supreme. In other words there is no objective reality. This is a form of Cushingism too. It means all the natives in America before the missionaries went there or all the natives in Goa , before St. Francis Xavier went there, were on the way to Heaven since they were in ignorance and following their conscience. There was no objective reality, according to the Catholic Faith, which says they were all oriented to Hell without the baptism of water in the Catholic Church.
 
Summary:
There should have been no references to the baptism of desire, the baptism of  blood and being saved in invincible ignorance, in these magisterial documents. Since these hypothetical cases do not exist in our reality, they are not real cases for us.So they have no link to the dogma extra ecclesiam nulla salus.They are not exceptions to the old ecclesiology. They are not exceptions to the traditional teaching on other religions and salvation. They do not contradict  traditional ecumenism.
The traditional teaching was that all need to formally enter the Church for salvation;to go to Heaven and avoid Hell. Now it is being said only those who know, as if we can know who is in invincible ignorance and will be saved without the baptism of water in the Catholic Church.It is as if some one in the past knew who knew and did not know and was going to be saved outside the Church.
Those who know or do not know and will be saved or not saved is known only to God. So it has nothing to do with the strict interpretation of the dogma. So why was it mentioned in Vatican Council II and the Catechisms? This was an error. It was overlooked by the popes.
With Feeneyism, the baptism of desire, the baptism of blood  and being saved in invincible ignorance are not exceptions to the strict interpretation of the dogma extra ecclesiam nulla salus.Since they are not known cases and they would be followed with the baptism of water as the dogma teaches. So there is nothing in Vatican Council II, for me, to contradict the 'rigorist interpretation' of the dogma on exclusive salvation.Vatican Council II is Feeneyite.The saints Thomas Aquinas and Augustine were Feeneyites.The saints who mentioned the baptism of desire were Feeneyites.
I affirm the baptism of desire along with the strict interpretation of the dogma extra ecclesiam nulla salus. This is not contrary to the Principle of Non Contradiction.
I reject explicit- for- us baptism of desire and accept implicit- for -us- baptism of desire.
I reject  visible- for- us- being saved in invincible ignorance and accept invisible -for- us- being saved in invincible ignorance which of course would be followed with the baptism of water.
I accept Vatican Council II in harmony with the strict interpretation of the dogma on exclusive salvation in the Church. I reject Vatican Council II with explicit exceptions and which allegedly is a break with the dogma extra ecclesiam nulla salus, the Syllabus of Errors. etc.
I am affirming the traditional teachings of the Church, all the dogmas and doctrines and also Vatican Council II and the Catechism of the Catholic Church interpreted with Feeneyism as a theology.
I accept the first part of the Letter of the Holy Office which is traditional and supports Feeneyism and I reject the second part of the Letter which contradicts the first part ,and the pre 1949 Magisterium.
So it is the same Vatican Council II but I am interpretating it different from the popes. I am rational and they are irrational with their  Cushingism theology.
-Lionel Andrades
 
Popes since the time of Pius XII have in public used irrational, non traditional and heretical Cushingism as a theology - 1