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Lionel L. Andrades

CDF Doctrinal Commentary – Professio fidei supports heresy approved by Cardinal Joseph Ratzinger

OCTOBER 10, 2017

CDF Doctrinal Commentary – Professio fidei supports heresy approved by Cardinal Joseph Ratzinger

THE RELATIVISM OF THE FOF IS CONDEMNED BY THE CDF’S DOCTRINAL COMMENTARY ON THE CONCLUDING FORMULA OF THE PROFESSIO FIDEI

Posted on October 10, 2017
by abyssum


CDF Doctrinal Commentary – Professio fidei

DOCTRINAL COMMENTARY ON THE CONCLUDING FORMULA OF THE PROFESSIO FIDEI
Congregation for the Doctrine of the Faith

[ Emphasis in red type by Abyssum ]

[This commentary was issued coincident with the promulgation of “Ad tuendam fidem” by Pope John Paul II, modifying the Oriental and Latin codes of canon law.]

(1). From her very beginning, the Church has professed faith in the Lord, crucified and risen, and has gathered the fundamental contents of her belief into certain formulas. The central event of the death and resurrection of the Lord Jesus, expressed first in simple formulas and subsequently in formulas that were more developed,1 made it possible to give life to that uninterrupted proclamation of faith, in which the Church has handed on both what had been received from the lips of Christ and from his works, as well as what had been learned “at the prompting of the Holy Spirit.”2

Lionel: At the onset Cardinal Ratzinger is rejecting the dogma extra ecclesiam nulla salusas it was interpreted over the centuries. He has accepted a new 'extra ecclesiam nulla salus' in which un-known and invisible cases of the baptism of desire, baptism of blood and being saved in invincible ignorance are known and visible exceptions.So the centuries old interpretation of the dogma on exclusive salvation in the Church has been changed.

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The same New Testament is the singular witness of the first profession proclaimed by the disciples immediately after the events of Easter: “For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures; that he was buried; that he was raised on the third day in accordance withthe Scriptures; that he appeared to Cephas, then to the Twelve.”3

Lionel: This is the kergyma without the necessity of membership in the Mystical Body of Jesus, the Catholic Church.

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(2). In the course of the centuries, from this unchangeable nucleus testifying to Jesus as Son of God and as Lord, symbols witnessing to the unity of the faith and to the communion of the churches came to be developed. In these, the fundamental truths which every believer is required to know and to profess were gathered together. Thus, before receiving Baptism, the catechumen must make his profession of faith. The Fathers too, coming together in Councils to respond to historical challenges that required a more complete presentation of the truths of the faith or a defense of the orthodoxy of those truths, formulated new creeds which occupy “a special place in the Church’s life”4 up to the present day. The diversity of these symbols expresses the richness of the one faith; none of them is superseded or nullified by subsequent professions of faith formulated in response to later historical circumstances.

Lionel: The catechuman no more says that he believes in the Catholic Church outside of which there is no salvation nor the possibility of salvation.So he has rejected the Athanasius Creed which says outside the Church there is no salvation.

This dogma is called an aphorism by Cardinal Ratzinger in the Catechism of the Catholic Church(CCC 846).An aphorism!!


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(3). Christ’s promise to bestow the Holy Spirit, who “will guide you into all truth,”constantly sustains the Church on her way.5 Thus, in the course of her history, certain truths have been defined as having been acquired though the Holy Spirit’s assistance and are therefore perceptible stages in the realization of the original promise. Other truths, however, have to be understood still more deeply before full possession can be attained of what God, in his mystery of love, wished to reveal to men for their salvation.6

In recent times too, in her pastoral care for souls, the Church has thought it opportune to express in a more explicit way the faith of all time. In addition, the obligation has been established for some members of the Christian faithful, called to assume particular offices in the community in the name of the Church, to publicly make a profession of faith according to the formula approved by the Apostolic See.7

Lionel: In the profession of faith they deny the traditional teachings of the Catholic Church since the meaning of the Nicene Creed has been changed. It is now understood to mean 'I believe in three known baptisms for the forgiveness of sins, desire,blood and invincible ignorance and they exclude the baptism of water in the Catholic Church.'

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(4). This new formula of the Professio fidei restates the Nicene- Constantinopolitan Creed and concludes with the addition of three propositions or paragraphs intended to better distinguish the order of the truths to which the believer adheres. The correct explanation of these paragraphs deserves a clear presentation, so that their authentic meaning, as given by the Church’s Magisterium, will be well understood, received and integrally preserved.

Lionel: Cardinal Ratzinger has changed the meaning of the Creed and Vatican Council II and so is in schism against the past magisterium of the Church.
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In contemporary usage, the term ‘Church’ has come to include a variety of meanings, which, while true and consistent, require greater precision when one refers to the specific and proper functions of persons who act within the Church.

Lionel: With allegedly known salvation outside the Church Cardinal Ratzinger has eliminated the old exclusivist ecclesiology of the Church which was based on the dogma extra ecclesiam nulla salus.There is a new ecclesiology which has its foundtion on an irrationality and it is magisterial.

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In this area, it is clear that, on questions of faith and morals, the only subject qualified to fulfil the office of teaching with binding authority for the faithful is the Supreme Pontiff and the College of Bishops in communion with him.8

Lionel: They are all teaching that invisible for us baptism of desire, baptism of blood and being saved in invincible ignorance are visible exceptions to the dogma extra ecclesiam nulla salus as it was interpreted by the magisterium over the centuries. This is irrational, non traditional and heretical.

They are all also interpreting Vatican Council II as a rupture with Tradition since LG 16 etc refers to known people saved outside the Church for them.Even though we do not and cannot know of any such case.

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The Bishops are the “authentic teachers” of the faith, “endowed with the authority of Christ,”9 because by divine institution they are the successors of the Apostles “in teaching and in pastoral governance”: together with the Roman Pontiff they exercise supreme and full power over all the Church, although this power cannot be exercised without the consent of the Roman Pontiff.10

Lionel: All of them are using a false premise to interpret magisterial documents.

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(5). The first paragraph states: “With firm faith, I also believe everything contained in the Word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgment or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed.” The object taught in this paragraph is constituted by all those doctrines of divine and catholic faith which the Church proposes as divinely and formally revealed and, as such, as irreformable.11

These doctrines are contained in the Word of God, written or handed down, and defined with a solemn judgment as divinely revealed truths either by the Roman Pontiff when he speaks ‘ex cathedra,’ or by the College of Bishops gathered in council, or infallibly proposed for belief by the ordinary and universal Magisterium.

Lionel: The dogma EENS was defined by three Church Councils it is now called an aphorism in the Catechism of the Catholic Church(1994).Pius XII called it an 'infallible teaching'.Popes in the ordinary and extraordinary magisterium have said that it was obligatory for all Catholics to believe in it.
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These doctrines require the assent of theological faith by all members of the faithful. Thus, whoever obstinately places them in doubt or denies them falls under the censure of heresy, as indicated by the respective canons of the Codes of Canon Law.12
Lionel: When Cardinal Ratzinger approved the change in the understanding of the Nicene Creed, the dogma extra ecclesiam nulla salus, the rejection of the exclusivist ecclesiology of the Church according to the Council of Trent and the Catechism of Pope Pius X, the rejection of Vatican Council II in harmony with the excluisvist ecclesiology of the past, the rejection of the Syllabus of Errors with the new ecclesiology based on a false premise - Canon Law should be applied to him. He was automatically excommunicated.

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(6). The second proposition of the Professio fidei states: “I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals.”
Lionel: In other words every Catholic has to affirm the magisterial heresy to be accepted into the Catholic Church.

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The object taught by this formula includes all those teachings belonging to the dogmatic or moral area,13 which are necessary for faithfully keeping and expounding the deposit of faith, even if they have not been proposed by the Magisterium of the Church as formally revealed.
Lionel: Again he is saying that the new salvation and new moral theology has to be accepted by all as a schism with the past magisterium of the Catholic Church.

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Such doctrines can be defined solemnly by the Roman Pontiff when he speaks ‘ex cathedra’ or by the College of Bishops gathered in council, or they can be taught infallibly by the ordinary and universal Magisterium of the Church as a “sententia definitive tenenda”.14 Every believer, therefore, is required to give firm and definitive assent to these truths, based on faith in the Holy Spirit’s assistance to the Church’s Magisterium, and on the Catholic doctrine of the infallibility of the Magisterium in these matters.15 Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine16 and would therefore no longer be in full communion with the Catholic Church.
Lionel: He means in full communion with the Catholic Church after he has rejected the dogmaextra ecclesiam nulla salus with alleged invisiblefor us baptism of desire etc being visible exceptions to the traditional interpretation.

Also we have to accept that Catholics in manifest mortal sin are not in mortal sin.
Then annulments in marriage are given based on Protestant arguments. While inter-faith marriages are not considered adultery, since Cardinal Ratzinger and his Curia believed there was known salvation outside the Church.
This is 'newChurch' which all of us Catholics have to affirm because of the clever changes in theology made with an irrational premise.

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(7). The truths belonging to this second paragraph can be of various natures, thus giving different qualities to their relationship with revelation. There are truths which are necessarily connected with revelation by virtue of an historical relationship; while other truths evince a logical connection that expresses a stage in the maturation of understanding of revelation which the Church is called to undertake. The fact that these doctrines may not be proposed as formally revealed, insofar as they add to the data of faith elements that are not revealed or which are not yet expressly recognized as such, in no way diminishes their definitive character, which is required at least by their intrinsic connection with revealed truth. Moreover, it cannot be excluded that at a certain point in dogmatic development, the understanding of the realities and the words of the deposit of faith can progress in the life of the Church, and the Magisterium may proclaim some of these doctrines as also dogmas of divine and catholic faith.

Lionel: 'dogmatic development'.

Last year Pope Benedict announced via daily Avvenire that EENS was no more like it was for the missionaries in the 16th century. This was a dogmatic development for him.He also wanted the Society of St.Pius X( SSPX) to affirm Vatican Council II with the hermeneutic of rupture which would be called a hermeneutic of continuity, by Archbishop Guido Pozzo, Secretary of Ecclesia Dei, Vatican.
This was his 'hermeneutic of continuity'.

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(8). With regard to the nature of the assent owed to the truths set forth by the Church as divinely revealed (those of the first paragraph) or to be held definitively (those of the second paragraph), it is important to emphasize that there is no difference with respect to the full and irrevocable character of the assent which is owed to these teachings. The difference concerns the supernatural virtue of faith: in the case of truths of the first paragraph, the assent is based directly on faith in the authority of the Word of God (doctrines de fide credenda); in the case of the truths of the second paragraph, the assent is based on faith in the Holy Spirit’s assistance to the Magisterium and on the Catholic doctrine of the infallibility of the Magisterium (doctrines de fide tenenda).

Lionel:The Holy Spirit cannot teach that invisible for cases of someone saved in invincible ignorance (LG 16) are visible exceptions to the old exclusivist ecclesiology. This contradicts the Principle of Non Contradiction and is an innovation in the Church. It cannot be the teaching of the Holy Spirit.

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(9). The Magisterium of the Church, however, teaches a doctrine to be believed as divinely revealed (first paragraph) or to be held definitively (second paragraph) with an act which is either defining or non-defining. In the case of a defining act, a truth is solemnly defined by an “ex cathedra” pronouncement by the Roman Pontiff or by the action of an ecumenical council. In the case of a non-defining act, a doctrine is taught infallibly by the ordinary and universal Magisterium of the Bishops dispersed throughout the world who are in communion with the Successor of Peter. Such a doctrine can be confirmed or reaffirmed by the Roman Pontiff, even without recourse to a solemn definition, by declaring explicitly that it belongs to the teaching of the ordinary and universal Magisterium as a truth that is divinely revealed (first paragraph) or as a truth of Catholic doctrine (second paragraph). Consequently, when there has not been a judgment on a doctrine in the solemn form of a definition, but this doctrine, belonging to the inheritance of the depositum fidei, is taught by the ordinary and universal Magisterium, which necessarily includes the Pope, such a doctrine is to be understood as having been set forth infallibly.17 The declaration of confirmation or reaffirmation by the Roman Pontiff in this case is not a new dogmatic definition, but a formal attestation of a truth already possessed and infallibly transmitted by the Church.
Lionel : 'such a doctrine is to be understood as having been set forth infallibly.' The false new doctrines on faith and morals ,created with the use of an irrational premise, are to be considered infallible.

So when Archbishop Marcel Lefebvre refused to affirm Vatican Council II with the doctrine that unknown cases in our reality of someone saved in invincible ignorance (LG 16) was a manifest exception to the de fide teaching on all needing to enter the Church for salvation, it had to be accepted.He could not do so. So Cardinal Ratzinger excommunicated him.
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(10). The third proposition of the Professio fidei states: “Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.” To this paragraph belong all those teachings on faith and morals – presented as true or at least as sure, even if they have not been defined with a solemn judgment or proposed as definitive by the ordinary and universal Magisterium. Such teachings are, however, an authentic expression of the ordinary Magisterium of the Roman Pontiff or of the College of Bishops and therefore require religious submission of will and intellect.18 They are set forth in order to arrive at a deeper understanding of revelation, or to recall the conformity of a teaching with the truths of faith, or lastly to warn against ideas incompatible with these truths or against dangerous opinions that can lead to error.19 A proposition contrary to these doctrines can be qualified as erroneous or, in the case of teachings of the prudential order, as rash or dangerous and therefore “tuto decor non potest”.20
Lionel:' their authentic Magisterium'

The authentic Magisterium cannot state that
Fr. Leonard Feeney was wrong for not accepting invisible and hypothetical cases of the baptism of desire etc as being actual and known exceptions in the present times to the dogma extra ecclesiam nulla salus.The false magisterium teaches this.

How can unknown people be exceptions to all needing to enter the Church for salvation ? How can people allegedly saved in this way be visible exceptions on earth to all needing to be incorporated into the Church for salvation? How can a possibility in the past be a known exception to the dogma on exclusive salvation in 2017?
This was the reasoning accepted by Cardinal Ratzinger and he considers it the 'authentic magisterium'.No cardinal or bishop opposed the 'holy cow' on this point.
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(11). Examples. Without any intention of completeness or exhaustiveness, some examples of doctrines relative to the three paragraphs described above can be recalled.

To the truths of the first paragraph belong the articles of faith of the Creed, the various Christological dogmas21 and Marian dogmas;22 the doctrine of the institution of the sacraments by Christ and their efficacy with regard to grace;23 the doctrine of the real and substantial presence of Christ in the Eucharist24 and the sacrificial nature of the eucharistic celebration;25 the foundation of the Church by the will of Christ;26 the doctrine on the primacy and infallibility of the Roman Pontiff;27 the doctrine on the existence of original sin;28 the doctrine on the immortality of the spiritual soul and on the immediate recompense after death;29 the absence of error in the inspired sacred texts;30 the doctrine on the grave immorality of direct and voluntary killing of an innocent human being.31
Lionel: 'the various Christological dogmas' without the exclusivist ecclesiology!

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With respect to the truths of the second paragraph, with reference to those connected with revelation by a logical necessity, one can consider, for example, the development in the understanding of the doctrine connected with the definition of papal infallibility, prior to the dogmatic definition of the First Vatican Council. The primacy of the Successor of Peter was always believed as a revealed fact, although until Vatican I the discussion remained open as to whether the conceptual elaboration of what is understood by the terms ‘jurisdiction’ and ‘infallibility’ was to be considered an intrinsic part of revelation or only a logical consequence. On the other hand, although its character as a divinely revealed truth was defined in the First Vatican Council, the doctrine on the infallibility and primacy of jurisdiction of the Roman Pontiff was already recognized as definitive in the period before the council. History clearly shows, therefore, that what was accepted into the consciousness of the Church was considered a true doctrine from the beginning, and was subsequently held to be definitive; however, only in the final stage – the definition of Vatican I – was it also accepted as a divinely revealed truth.
Lionel: Pope Pius XII in the Letter of the Holy Office 1949 referred to the dogma extra ecclesiam nulla salus as an 'infallible teaching'.Cardinal Ratzinger calls it an aphorism. He has also changed its meaning by accepting invisible- for- us cases as being examples of salvation outside the Church. This is heresy.

With this change the Nicene Creed has a new meaning and the Athanasius Creed which says outside the Church there is no salvation has been rejected. This is first class heresy.

He has interpreted Vatican Council II as a rupture with Tradition when there was an alternative interpretation which was rational, traditional and non heretical, which he has avoided. He also did not tell Archbishop Lefebvre that he could interpret Vatican Council II without the false premise and the Council would emerge traditional.
The Prefect of the Congregation of the Doctrine of the Faith did not help out Archbiship Lefebvre either intentionally or because the CDF Prefect was in ignorance about Catholic theology and doctrine.

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A similar process can be observed in the more recent teaching regarding the doctrine that priestly ordination is reserved only to men. The Supreme Pontiff, while not wishing to proceed to a dogmatic definition, intended to reaffirm that this doctrine is tobe held definitively,32 since, founded on the written Word of God, constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium.33 As the prior example illustrates, this does not foreclose the possibility that, in the future, the consciousness of the Church might progress to the point where this teaching could be defined as a doctrine to be believed as divinely revealed.
Lionel: So like the liberal he always was, Cardinal Ratzinger is saying that there is a possibility that 'this teaching' could be defined as a doctrine in the future and be considered divinely revealed.
Similarly in one of the theological papers of the International Theological Commission he supported 'a theology of religions'.

This was like he said last year that EENS was no more like it was in the 16th century and there was a development with Vatican Council II (interpreted with the premise). This was his liberal understanding and he was not going to affirm EENS in public without the false premise and neither was be going to affirm Vatican Council II ,without the false premise and in harmony with EENS( without the premise). He was as usual going to support liberalism and heresy in public.

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The doctrine on the illicitness of euthanasia, taught in the Encyclical Letter Evangelium Vitae, can also be recalled. Confirming that euthanasia is “a grave violation of the law of God,” the Pope declares that “this doctrine is based upon the natural law and upon the written Word of God, is transmitted by the Church’s Tradition and taught by the ordinary and universal Magisterium”.34 It could seem that there is only a logical element in the doctrine on euthanasia, since Scripture does not seem to be aware of the concept. In this case, however, the interrelationship between the orders of faith and reason becomes apparent: Scripture, in fact, clearly excludes every form of the kind of self-determination of human existence that is presupposed in the theory and practice of euthanasia.
Lionel: He opposes euthanasia.Praised be Jesus Christ.

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Other examples of moral doctrines which are taught as definitive by the universal and ordinary Magisterium of the Church are: the teaching on the illicitness of prostitution35 and of fornication.36

With regard to those truths connected to revelation by historical necessity and which are to be held definitively, but are not able to be declared as divinely revealed, the following examples can be given: the legitimacy of the election of the Supreme Pontiff or of the celebration of an ecumenical council, the canonizations of saints (dogmatic facts), the declaration of Pope Leo XIII in the Apostolic Letter Apostolicae Curae on the invalidity of Anglican ordinations …37
Lionel: There is nothing on the Eucharist being given to politicians who support abortion or to practising homosexuals.

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As examples of doctrines belonging to the third paragraph, one can point in general to teachings set forth by the authentic ordinary Magisterium in a non-definitive way, which require degrees of adherence differentiated according to the mind and the will manifested; this is shown especially by the nature of the documents, by the frequent repetition of the same doctrine, or by the tenor of the verbal expression.38

(12). With the different symbols of faith, the believer recognizes and attests that he professes the faith of the entire Church. It is for this reason that, above all in the earliest symbols of faith, this consciousness is expressed in the formula ‘We believe.’ As the Catechism of the Catholic Church teaches: “‘I believe’ (Apostles’ Creed) is the faith of the Church professed personally by each believer, principally during Baptism. ‘We believe’ (Nicene-Constantinopolitan Creed) is the faith of the Church confessed by the Bishops assembled in council or more generally by the liturgical assembly of believers. ‘I believe’ is also the Church, our mother, responding to God by faith as she teaches us to say both ‘I believe’ and ‘We believe'”.39
Lionel: Yes but with the use of the irrational premise there are now two interpretations of the Nicene Creed, one is traditional and rational and the other is not. The innovative one is magisterial.

Similarly there are two interpretations o Vatican Council II one with the irrational premise and the other one without it. Archbishop Lefebvre was excommunicated for not accepted the irrational interpretation of Vatican Council II.The innovative one was made magisterial.
Similarly with and without the irrational premise there can be two interpretations of the dogma outside the Church there is no salvation.Fr.Leonard Feeney of Boston was penalised since he wanted to affirm the dogmaextra ecclesiam nulla salus without the irrational premise and conclusion.For the Holy Ofice at that time and the Americanists in the USA the innovative one was made magisterial.

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In every profession of faith, the Church verifies different stages she has reached on her path toward the definitive meeting with the Lord. No content is abrogated with the passage of time; instead, all of it becomes an irreplaceable inheritance through which the faith of all time, of all believers, and lived out in every place, contemplates the constant action of the Spirit of the risen Christ, the Spirit who accompanies and gives life to his Church and leads her into the fullness of the truth.
Lionel: These are only words. Last year he announced that EENS was no more like it was in the 16th century.Can you imagine a pope before Pius XII announcing, "We have decided to do away with a dogma of the Church" ? No.

He was also saying at the same time that he was interpreting Vatican Council II with the false premise and this version of the Council had replaced the rational and traditional interpretation.-Lionel Andrades

Rome, from the offices of the Congregation for the Doctrine of the Faith, June 29, 1998, the Solemnity of the Blessed Apostles Peter and Paul.

+ Joseph Card. Ratzinger Prefect

+ Tarcisio Bertone, S.D.B. Archbishop Emeritus of Vercelli Secretary

abyssum.org/…/the-relativism-…

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AUGUST 22, 2017

False profession of faith(Credo) made by popes and cardinals : recommended by Cd. Brandmuller, Msgr. Bux for Pope Francis
eucharistandmission.blogspot.ro/…/false-professio…

Brandmüller's Profession of Faith for the pope is meaningless : meaning of Nicene Creed has been changed


eucharistandmission.blogspot.ro/…/brandmullers-pr…

AUGUST 5, 2013
Impediment in the Profession of Faith of the Franciscans of the Immaculate Governor General
eucharistandmission.blogspot.ro/…/impediment-in-p…

AUGUST 7, 2013

A FALSE PROFESSION OF FAITH IS BEING MADE BY CATHOLIC RELIGIOUS ALL OVER THE WORLD

eucharistandmission.blogspot.ro/…/a-false-profess…

Pope Benedict XVI could have interpreted Vatican Council II and the dogma extra ecclesiam nulla salus in March 2016 with Feeneyism instead of Cushingism: he chose heresy and the hermeneutic of rupture

eucharistandmission.blogspot.ro/…/pope-benedict-x…
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