Saturday, September 24, 2016

Gospel Reading this Sunday: And he cried out, 'Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.'

GospelLK 16:19-31

Jesus said to the Pharisees:
“There was a rich man who dressed in purple garments and fine linen
and dined sumptuously each day.
And lying at his door was a poor man named Lazarus, covered with sores,
who would gladly have eaten his fill of the scraps
that fell from the rich man's table.
Dogs even used to come and lick his sores.
When the poor man died,
he was carried away by angels to the bosom of Abraham. 
The rich man also died and was buried,
and from the netherworld, where he was in torment,
he raised his eyes and saw Abraham far off
and Lazarus at his side.
And he cried out, 'Father Abraham, have pity on me. 
Send Lazarus to dip the tip of his finger in water and cool my tongue,
for I am suffering torment in these flames.'

Abraham replied,
‘My child, remember that you received
what was good during your lifetime 
while Lazarus likewise received what was bad;
but now he is comforted here, whereas you are tormented.
Moreover, between us and you a great chasm is established
to prevent anyone from crossing who might wish to go
from our side to yours or from your side to ours.’

He said, ‘Then I beg you, father,
send him to my father’s house, for I have five brothers,
so that he may warn them,
lest they too come to this place of torment.'
But Abraham replied, ‘They have Moses and the prophets.
Let them listen to them.’
He said, ‘Oh no, father Abraham,
but if someone from the dead goes to them, they will repent.’
Then Abraham said, ‘If they will not listen to Moses and the prophets, 
neither will they be persuaded if someone should rise from the dead.’”

Twenty-sixth Sunday in Ordinary Time September 25,2016

Image result for Photos Abraham and Lazarus in HellImage result for Photos Abraham and Lazarus in HellImage result for Photos Abraham and Lazarus in Hell

Reflecting on the horrors of hell can help us to avoid ending up there

There was a certain rich  man, who was clothed  in purple and fine  linen; and feasted sumptuously every day.
 And there was a certain beggar, named Lazarus, who lay at his  gate, full of sores,Desiring to be filled  with the crumbs that fell from the rich man' s table, and no one did give  him; moreover the dogs came, and licked his sores.

 And it came to pass, that  the beggar died, and was carried by the angels  into Abraham' s bosom.
 And the rich man also  died: and he was buried in hell. And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom: And he cried, and said:
 Father Abraham, have mercy on me, and send  Lazarus, that he may  dip the tip of his finger in water, to cool  my tongue: for I am tormented in this flame.
 And Abraham said to him: Son, remember that thou  didst receive good things  in thy lifetime, and likewise Lazarus evil things, but now he is comforted; and thou art tormented. 

And besides all this, between us  and you, there
 is fixed a great chaos: so that they who would pass from hence to you, cannot, nor from thence come hither. And he said: Then, father, I beseech thee, that thou wouldst send him to my father' s house,
 for I have five brethren, That he may testify unto 
them, lest they also come into this place of torments. And Abraham said to him: They have Moses and the prophets; let them hear them. But he said: No, father Abraham: but if 
one went to them from the dead, they will do penance. 

And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead. -Luke :19-31,The Rich Man (Dives) and Lazarus.

Sister Josefa Menendez's Description of Hell

The following material is quoted verbatim from the book"Way of Divine
 Love" of Sister Josefa Menendez (1890--1923). 

Sister Josefa was a Spanish nun of the Society of the Sacred Heart and

 lived only four years as a religious, at the convent of Les Feuillants in 
Poitiers, France, where she died at the age of 33. 

"The Way of Divine Love" consists largely of her notebooks, that she

 wrote down under obedience
 from our Lord, with the revelations of his Sacred Heart, plus portions
 of her biography. This
 material was composed after Rev. Schouppe wrote his book on Hell.

This young Spanish sister, who had a short religious life of great
 suffering, experienced revelations throughout much of her life,
 compiled in The Way Of Divine Love. More than once, she was taken
 to Hell to witness and feel the suffering first-hand. Sister Josefa
 was reluctant to write on the 
subject of Hell, and did so only to conform to Our Lord's wishes.
 Sister Josefa repeatedly dwelt
 on what she described as the greatest torment of Hell, namely,
 the soul's inability to love. One
 of these damned souls cried out: "This is my torture...that I 
want to love and cannot; there is nothing left me but hatred
 and despair. If one of us could so much as make a single act 
of love...But we cannot, we live on hatred and malevolence..."
 (March 23, 1922).

She records, too, the accusations made against themselves
 by these unhappy souls: "Some yell because of the martyrdom
 of their hands. Perhaps they were thieves, for they say: 'Where 
is our loot now?' ...Cursed hands... Others curse their tongues,
 their eyes...whatever was the occasion of sin... 'Now, O body,
 you are paying the price of the delights you granted yourself!..
.and you did it of your own
 free will...'" (April 2, 1922).

"I saw several souls fall into Hell, and among them was a child 
of fifteen, cursing her parents for
 not having taught her to fear God nor that there was a Hell.
 Her life had been a short one, she 
said, but full of sin, for she had given in to all that her body 
and passions demanded in the way
 of satisfaction..." (March 22, 1923).

"My soul fell into abysmal depths, the bottom of which 
cannot be seen, for it is immense. . . ; 
Then I was pushed into one of those fiery cavities and
 pressed, as it were, between burning 
planks, and sharp nails and red-hot irons seemed to be 
piercing my flesh. I felt as if they were endeavoring to pull
 out my tongue, but could not. This torture reduced me to 
such agony that
 my very eyes seemed to be starting out of their sockets. 
I think this was because of the fire 
which burns, burns. . . not a finger nail escapes terrifying
 torments, and all the time one cannot
 move even a finger to gain some relief, not change posture,
 for the body seems flattened out
 and [yet] doubled in two. Sounds of confusion and blasphemy
 cease not for an instant. 

A sickening stench asphyxiates and corrupts everything, it 
is like the burning of putrefied flesh,
 mingled with tar and sulfur. . . a mixture to which nothing 
on earth can be compared. . . 
although these tortures were terrific, they would be bearable
 if the soul were at peace. But it
 suffers indescribably. . . All I have written," she concluded,
 "is but a shadow of what the
 soul suffers, for no words can express such dire torment." 
(September 4, 1922).

"Others curse their tongues, their eyes... whatever was
 the occasion of their sin... 'Now, O
 body, you are paying the price of the delights you granted
 yourself!.. and you did it of your
 own free will... '" (April 2, 1922). (That is, illegitimate 

"It seemed to me that the majority accused themselves
 of sins of impurity, of stealing, of
 unjust trading; and that most of the damned are in Hell
 for these sins." (April 6, 1922).

"I saw many worldly people fall into Hell, and no words
 can render their horrible and terrifying 
cries: 'Damned forever... I deceived myself; I am lost...
 I am here forever... There is no remedy possible...
 a curse on me...'

"Some accused people, others circumstances, and all 
execrated the occasions of their damnation." 
(September 1922).

"Today, I saw a vast number of people fall into the fiery
 pit . . . they seemed to be worldlings 
and a demon cried vociferously: 'The world is ripe for me
 . . . I know that the best way to get
 hold of souls is to rouse their desire for enjoyment . . .
 Put me first . . . me before the rest
 . . . no humility for me! but let me enjoy myself . . . 
This sort of thing assures victory to me 
. . . and they tumble headlong into hell.' " 
(October 4, 1923)

"I heard a demon, from whom a soul had escaped, 
forced to confess his powerlessness. 'Confound it 
all... how do so many manage to escape me? They 
were mine' (and he rattled off their sins)...
 'I work hard enough, yet they slip through my fingers
... Someone must be suffering and repairing for them.'"
 (January 15, 1923). ("Repairing," that is, "making 
reparation" for them).

"Tonight I was transported to a place where all was 
obscure. . . Around me were seven or eight
 people; I could see them only by the reflections of
 the fire. They were seated and were talking together.
 One said: 'We'll have to be very careful not to be
 found out, for we might easily be discovered.'

"The devil answered: 'Insinuate yourselves by inducing
 carelessness in them. . . but keep in the background,
 so that you are not found out. . . by degrees they 
will become callous, and you will
 be able to incline them to evil. Tempt these others
 to ambition, to self-interest, to acquiring 
wealth without working, whether it be lawful or not.
 Excite some to sensuality and love of pleasure.
 Let vice blind them. . . As to the remainder. . . 
 get in through the heart . . . you know the
 inclinations of their hearts. . . make them love. . .
 love passionately. . . work thoroughly. . .
  take no rest . . . have no pity. Let them cram
 themselves with food! It will make it all the easier 
for us. . .  Let them get on with their banqueting.
 Love of pleasure is the door through which you 
will reach them . . .' " (February 3, 1923).

"Tonight," wrote Josefa, "I did not go down into Hell,
 but was transported to a place where all
 was obscure, but in the center was a red smoldering
 fire. They had laid me flat and so bound 
me that I could not make the slightest movement.
 Around me were seven or eight people; their
 black bodies were unclothed, and I could see them
 only by the reflections of the fire. They were
 seated and were talking together.

"One said: 'We'll have to be very careful not to be
 found out, for we might easily be discovered.'

"The devil answered: 'Insinuate yourselves by 
inducing carelessness in them... but keep in the
 background, so that you are not found out... by 
degrees they will become callous, and you will
 be able to incline them to evil. Tempt these others
 to ambition, to self-interest, to acquiring 
wealth without working, whether it be lawful or
 not. Excite some to sensuality and love of 
pleasure. Let vice blind them...' (Here they used
 obscene words).

"'As to the remainder... get in through the heart...
 you know the inclinations of their hearts...
 make them love... love passionately... work 
thoroughly.. take no rest... have no pity; the
 world must go to damnation.. and these souls 
must not be allowed to escape me.'

"From time to time Satan's satellites answered:
 'We are your slaves... we shall labor unceasingly, 
and in spite of the many who war against us, we
 shall work night and day. We know your power!'

"They all spoke together, and he whom I took to 
be Satan used words full of horror. In the
 distance I could hear a clamor as of feasting, the
 clinking of glasses... and he cried: 'Let them
 cram themselves with food! It will make it all 
the easier for us... Let them get on with their
 banqueting. Love of pleasure is the door through
 which you will reach them...'

"He added such horrible things that they can neither 
be written nor said. Then, as if engulfed
 in a whirl of smoke, they vanished." (February 3, 1923).

"The evil one was bewailing the escape of a soul: 'Fill 
her soul with fear, drive her to despair.
 All will be lost if she puts her trust in the mercy of that...'
 (here they used blasphemous words 
about Our Lord). 'I am lost; but no, drive her to despair;
 do not leave her for an instant, above 
all, make her despair.'

"Then Hell re-echoed with frenzied cries, and when
 finally the devil cast me out of the abyss,
 he went on threatening me. Among other things he
 said: 'Is it possible that such weaklings 
have more power than I, who am mighty... I must 
conceal my presence, work in the dark; any
 corner will do from which to tempt them... close to

 an ear.. in the leaves of a book... under 
a bed... some pay no attention to me, but I shall 
talk and talk... and by dint of suggestion,
 something will remain.. Yes, I must hide in
 unsuspected places.'" (February 7, 8, 1923).

Again, she wrote: "Souls were cursing the vocation 
they had received, but not followed... the
 vocation they had lost, because they were unwilling
 to live a hidden and mortified life..." 
(March 18, 1922.

"On one occasion when I was in Hell, I saw a great
 many priests, religious and nuns, cursing their vows,
 their order, their Superiors and everything that could
 have given them the light and the grace 
they had lost...

"I saw, too, some prelates. One accused himself of 
having used the goods belonging to the
 Church illicitly..." (September 28, 1922).

"Priests were calling down maledictions on their
 tongues which had consecrated, on their
 fingers that had held Our Lord's Sacred Body, on
 the absolution they had given while they 
were losing their own souls, and on the occasion
 through which they had fallen into Hell." 
(April 6, 1922).

"One priest said: 'I ate poison, for I used money 
that was not my own... the money given me
 for Masses which I did I not offer.'
"Another said he belonged to a secret society which
 had betrayed the Church and religion,
 and he had been bribed to connive at terrible
 profanations and sacrileges.

"Yet another said that he was damned for assisting 
at profane plays, after which he ought 
not to have said Mass... and that he had spent about
 seven years thus."

Josefa noted that the greater number of religious
 plunged into hell-fire were there for 
abominable sins against chastity... and for sins
 against the vow of poverty... for the 
unauthorized use of the goods of the community...
 for passions against charity (jealousy, 
antipathies, hatred, etc.), for tepidity and relaxation;
 also for comforts they had allowed
 themselves and which had led to graver sins... 
for bad confessions through human respect
 and want of sincerity and courage, etc.

Here, finally, is the full text of Josefa's notes on 
"the hell of consecrated souls." (Biography:
 Ch. VII--September 4, 1922).

"The meditation of the day was on the Particular 
Judgment of religious souls. I could not free 
my mind of the thought of it, in spite of the 
oppression which I felt. Suddenly, I felt myself 
bound and overwhelmed by a crushing weight,
 so that in an instant I saw more clearly than
 ever before how stupendous is the sanctity of
 God and His detestation of sin.

"I saw in a flash my whole life since my first 
confession to this day. All was vividly present
 to me: my sins, the graces I had received, the
 day I entered religion, my clothing as a 
novice, my first vows, my spiritual readings,
 and times of prayer, the advice given me, 
and all the helps of religious life. Impossible
 to describe the confusion and shame a soul 
feels at that moment, when it realizes: 'All 
is lost, and I am damned forever.'"

As in her former descents into Hell, Josefa
 never accused herself of any specific sin that
 might have led to such a calamity. Our Lord 
meant her only to feel what the consequences
 would have been, if she had merited such a
 punishment. She wrote:

"Instantly I found myself in Hell, but not 
dragged there as before. The soul precipitates
 itself there, as if to hide from God in order
 to be free to hate and curse Him.

"My soul fell into abysmal depths, the bottom
 of which cannot be seen, for it is immense...
 at once, I heard other souls jeering and
 rejoicing at seeing me share their torments. It
 was martyrdom enough to hear the terrible
 imprecations on all sides, but what can be 
compared to the thirst to curse that seizes 
on a soul, and the more one curses, the more
 one wants to. Never had I felt the like before.
 Formerly my soul had been oppressed 
with grief at hearing these horrible blasphemies,
 though unable to produce even one 
act of love. But today it was otherwise.

"I saw Hell as always before, the long dark 
corridors, the cavities, the flames... I heard
 the same execrations and imprecations, for--
and of this I have already written before
--although no corporeal forms are visible, the
 torments are felt as if they were present,
 and souls recognize each other. Some called 
out, 'Hullo, you here? And are you like us?
 We were free to take those vows or not... but
 no!...' and they cursed their vows.

"Then I was pushed into one of those fiery 
cavities and pressed, as it were, between
 burning planks, and sharp nails and red-hot 
irons seemed to be piercing my flesh."

Here Josefa repeated the multiple tortures 
from which no single member of the body
 is excluded:

"I felt as if they were endeavoring to pull out
 my tongue, but could not. This torture reduced 
me to such agony that my very eyes seemed to
 be starting out of their sockets. I think this 
was because of the fire which burns, burns... not
 a finger-nail escapes terrifying torments,
 and all the time one cannot move even a finger
 to gain some relief, nor change posture, 
for the body seems flattened out and yet doubled 
in two.

"All this I felt as before, and although those tortures
 were terrific, they would be bearable 
if the soul were at peace. But it suffers indescribably.
 Until now, when I went down into 
Hell, I thought that I had been damned for abandoning
 religious life. But this time it was
 different. I bore a special mark, a sign that I was a
 religious, a soul who had known and
 loved God, and there were others who bore the 
same sign. I cannot say how I recognized
 it, perhaps because of the specially insulting manner
 in which the evil spirits and other
 damned souls treated them. There were many
 priests there, too. This particular suffering
 I am unable to explain. It was quite different
 from what I had experienced at other times,
 for if the souls of those who lived in the world 
suffer terribly, infinitely worse are the
 torments of religious. Unceasingly the three
 words, Poverty, Chastity and Obedience, 
are imprinted on the soul with poignant remorse.

"Poverty: You were free and you promised! Why,
 then, did you seek that comfort? 
Why hold on to that object which did not belong
 to you? Why did you give that pleasure
 to your body? Why allow yourself to dispose of 
the property of the Community? Did 
you not know that you no longer had the right 
to possess anything whatsoever, that you
 had freely renounced the use of those things?...
 Why did you murmur when anything 
was wanting to you, or when you fancied yourself
 less well treated than others? Why?

"Chastity: You yourself vowed it freely and with
 full knowledge of its implications... 
you bound yourself.. you willed it... and how have
 you observed it? That being so, 
why did you not remain where it would have
 been lawful for you to grant yourself
 pleasures and enjoyment?

"And the tortured soul responds: 'Yes,
 I vowed it; I was free... I could have not
 taken the vow, but I took it and I was 
free...' What words can express the martyrdom
 of such remorse," wrote Josefa, "and
 all the time the jibes and insults of other damned
 souls continue.

"Obedience: Did you not fully engage
 yourself to obey your Rule and your 
 Why, then, did you pass judgment on 
the orders that were given you? Why 
did you 
disobey the Rule? Why did you dispense
 yourself from common life? Remember how 
sweet was the Rule... and you would not
 keep it... and now," vociferate satanic voices,
 "you will have to obey us not for a day or
 a year, or a century, but forever and ever;
 for all eternity... It is your own doing...
 you were free.

"The soul constantly recalls how she had 
chosen her God for her Spouse, and that 
once she loved Him above all things... that
 for Him she had renounced the most
 legitimate pleasures and all she held dearest
 on earth, that in the beginning of 
her religious life she had felt all the purity,
 sweetness and strength of this divine 
love, and that for an inordinate passion... 
now she must eternally hate the God 
who had chosen her to love Him.
"This forced hatred is a thirst that 
consumes her... no past joys can afford her 
the slightest relief.

"One of her greatest torments is shame,
" added Josefa. "It seems to her that all
 the damned surrounding her continually
 taunt her by saying: 'That we should be
 lost who never had the helps that you 
enjoyed is not surprising... but you... what
 did you lack? You who lived in the palace 
of the King... who feasted at the board
 of the elect.'

"All I have written," she concluded, "is 
but a shadow of what the soul suffers, for
 no words can express such dire torments."
 (September 4, 1922).

Mundabor has no comment and cannot correct me

Mundabor has not addressed the points I mentioned on this blog post .

I had posted it to him as a comment.

There can be a Cushingite extra ecclesiam nulla salus or a  Feeneyite  extra ecclesiam nulla salus (EENS).Cushingite EENS assumes that the baptism of desire etc, refer to explicit cases in the present times and so they are exceptions to Feeneyite EENS. For EENS  Feeneyite there are no known exceptions of the baptism of desire and blood and being saved in invincible ignorance without the baptism of water.With the baptism of desire being an exception to EENS, Mundabor supports Cushingite EENS.But he still does not have a clue to it.
Here are four errors which he makes in his Cushingite interpretation of EENS.
1.Invisible cases are visible in the present times.
2.Lumen Gentium 16 ( invincible ignorance) and Lumen Gentium 14 ( baptism of desire) refer to a visible case.So they are exceptions to EENS( Feneeyite).
3.Vatican Council II contradicts the Feeneyite interpretation of the dogma EENS since Lumen Gentium 16 etc are visible exceptions to the dogma.The dogma can only have exceptions in the present times. A case in the past cannot be an exception to the dogma EENS in the present times.Since someone who lived in the past is not a known reality in the present times, of a person saved without the baptism of water in the Catholic Church.
4.The dogma EENS has exceptions for all Cushingites. They are the baptism of desire and blood and being saved in invincible ignorance, all without the baptism of water.

Through the dogma quoted by Mundabor the Church has decreed that all non Catholics with no known exceptions to us human beings, are oriented to Hell, unless they be incorporated as members of the Church. He has decreed it in the dogma EENS quoted by Mundabor above.
So it means all non Catholics in 2016 are on the way to Hell unless they formally convert into the Church; unless they have their names on the Parish Baptism Register.How can the baptism of desire etc be an explicit exception in 2016?

It is also logical and traditional for me to affirm EENS Feeneyite and Vatican Council II and the Catechism of the Catholic Church ( Feeneyite).
I reject EENS Cushingite and Vatican Council II and the Catechism of the Catholic Church ( Cushingite) as interpreted by Mundabor.There is no comment from Mundabor here.How can the both of us be correct ? And if I am wrong he has not pointed out the error to me.


Extra ecclesiam nulla salus, as quoted in the dogma on Mundabor's blog always meant all with no exceptions.It is liberal theology,Rahner's theology, which considered the baptism of desire etc as being explicit.So it was no more all needing to enter the Church formally.Rahner's new theology is used by Mundabor.He does not deny or affirm this.

The same error is there in the Baltimore Catechism (1891).It is assumed that the desire for the baptism of water of a hypothetical catechumen, who dies before receiving it , was an explicit case and so it was a known baptism like the baptism of water.
The Letter of the Holy Office 1949 also mixed up what is hypothetical as being objectively known.So it rejected the dogma EENS ( Feeneyite) by saying not every one needs to be incorporated into the Church.The Baltimore Catechism error was repeated in subsequent catechisms.Mundabor repeats the same error.The two popes do the same.He does not comment here.

According to Vatican Council II(AG 7, LG 14) the majority of people are on the way to Hell. Since they die without 'faith and baptism', which is needed for all, for salvation(to avoid Hell).Mundabor does not cite the Council here.Why not? Does he think there are exceptions mentioned in EENS? Yes! For him hypothetical cases are explicit exceptions.So AG 7 and LG 14 would contradict itself. CCC 1257 would also contradict itself( Every one needs the baptism of water but some do not).The fault in the interpretation lies with him since he is a Cushingite and not a Feeneyite.There is no comment from him here.

The SSPX assumes that Vatican Council II contradicts the old ecclesiology which supported an ecumenism of return and the need for all non Christians to formally enter the Church.Here we can see the influence of Rahner's theology, the New Theology, Cushingite theology which infers there are known exceptions to the dogma EENS, quoted by Mundabor above.So they are all contradicting the dogma EENS which Mundabor has quoted.No comment from him.

He is unable to say that according to Vatican Council II all Muslims are oriented to Hell without 'faith and baptism'.He is unable to say that there are no known exceptions in 2016.He cannot comment on this.
-Lionel Andrades

CDF/ Ecclesia Dei would have to clarify that Cushingism from the Letter of the Holy Office 1949 is heresy and that Feeneyism is Catholic orthodoxy.

The laws of nature, like the laws of reasoning, apply to all.The laws of gravity apply to the two popes and all the cardinals and so does the Principle of Non Contradiction.
The second part of the Letter of the Holy Office 1949 was heretical and it violated the Principle of Non Contradiction.It was overlooked by the two popes,cardinals and bishops since then.
A private letter from a cardinal at the Holy Office to the  Archbishop of Boston was used to discard the dogma extra ecclesiam nulla salus (EENS) when it stated ' That is why for a person to obtain his salvation, it is not always required that he be de facto incorporated into the Church as a member'.1
This heresy was overlooked in the Catholic Church and so much of Vatican Council II is based upon it.It was so subtle that Cardinal Ottaviani and Archbishop Marcel Lefebvre did not notice it.
The Letter violated the Principle of Non Contradiction by assuming hypothetical cases like the baptism of desire were explicit,seen in the flesh.
Then after making this error in reasoning it was concluded that these 'explicit' cases; objectively seen cases of the baptism of desire were known exceptions  to the dogma EENS.They were allegedly visible and seen in the flesh to be exceptions to EENS.We know that there cannot be any such known case.
Now with authority Catholics quote the popes  from Pius XII to Francis and Benedict, on the baptism of desire, when really  these popes overlooked an innovation in the Church.They contradicted the Principle of Non Contradiction. So the present magisterium contradicts the pre-Council of Trent magisterium of the Church which did not interpret imaginary cases as being physically visible.
Like the laws of nature, the laws of reasoning also apply to the popes, and it is clear that they have erred.
Either it is because the Church has been infiltrated or there was a simple error an oversight - but an error was made.
So much of Vatican Council II is based on this false reasoning and the Council is re-interpreted  with this 'new philosophy'.Imaginary cases are assumed to be concrete.Then they are inferred to be known exceptions in the present time for all to be incorporated into the Church de facto as members for salvation.
So the Council becomes a rupture with Tradition, in particular, the dogma EENS and the Syllabus of Errors.
Once this is clear we can look at Vatican Council II with a new perspective. We do not have to reject it.
We can interpret Vatican Council II  with or without the false premise  and conclusion, the choice is always there.
So lets choose the rational option.
First, affirm the orthodox texts in Vatican Council II (AG 7, LG 14- all need faith and baptism for salvation).It is in accord with the dogma EENS ( Feeneyite).Then interpret LG 16, LG 8, UR 3, NA 2 etc as referring to non-explicit,imaginary and theoretical cases, accepted in principle in theory.They are speculation with good will. So not being explicit in 2016 they are not exceptions or relevant to the dogma EENS( Feeneyite).Neither are they exceptions to the orthodox passages in Ad Gentes and Lumen Gentium 14( all need to be incorporated into the Church with 'faith and baptism' for salvation).
In this way we eliminate the innovation and Vatican Council II is in harmony with the pre-Councl of Trent magisterium of the Church.
The present and past magisterium could be reconciled with no violation of the Principle of Non Contradiction in the Catholic Church.
1.The SSPX could accept Feeneyite EENS and Vatican Council II and so there would be no hermeneutic of rupture.
2.The Franciscans of the Immaculate could offer the Traditional Latin Mass and the Novus Ordo Mass and reject Fr.Karl Rahner S.J's  new theology, which violates the Principle of Non Contradiction with irrational reasoning.
3.The sedevacantists could become aware of the heresy in the second part of the Letter of the Holy Office 1949 and so affirm traditional Feeneyism, as it was known to the 16th century missionaries.Then Vatican Council II would not be a break with Tradition.
4.The liberals will not be able to cite Vatican Council II as a break with the past.Since there present citations based on the New Theology violates the Principle of Non Contradiction.The Vatican Curia would have to admit its error.This would have to be pointed out to them by those who discern the error.
5.The CDF/ Ecclesia Dei would have to clarify that Cushingism from the Letter of the Holy Office 1949 is heresy and that Feeneyism is Catholic orthodoxy.
-Lionel Andrades