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Offline The Penny Catechism

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The magic of Unitatis Redintegratio: a breakdown
« on: March 22, 2014, 04:16:49 AM »
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  • 1. For Trads who are well versed in the controversy and issues of V-II -- this Post will be beneath you. Stop reading now (lol).  Instead, for those -   if for the few - who like breakdowns as a thought exercise…in particular for those whose circumstance ties them to the N.O. and are considering out.

    2. In looking for misdirection, indirection, and seduction you may see ‘magic.’ If  deliberate inconsistency is present, then you may experience a directed manipulation of your reality. An innocent magician’s slight of hand if you’re unknowingly open to naturalism… or suspicious ’black’ magic if you believe Catholic Doctrine to be Apostolic in teaching, origin, and succession (Ott 308); hence a partial breakdown (for brevity) of Unitatis Redinetigratio.
     
    3. Vatican II’s Decree on Ecumenism:
    Unitatis Redintegratio, which means ‘Restoration of Unity’ in Latin. Catholic Principles and Practice of Ecumenism
    4. ‘Restoration’ - action of returning something to a former condition.
    5. ‘Principles’ - fundamental truth(s) that serves as the foundation for a system of belief .
    6. Hence, a Decree on Ecumenism outlined by a system of beliefs to return Catholic Unity to its former condition  = Traditionally, this was stated as ‘The Ecumenism of the Return’ - which is clear, direct and straight forward.
    *. On Faith and Reason (First Vatican Council April 24th 1870, pg. 808 D.E.C. Vol. II). - “Even though faith is above reason, there can never be any real disagreement between faith and reason, since it is the same God who reveals the mysteries and infuses faith, and who has endowed the human mind with the light of reason.” / “Faith never requires us to believe anything that is contradictory to human reason.” pg. 89 Spirago.

    references as needed -
    Misdirection
    Indirection
    Unitatis Redintegratio
    Mortalium Animos
    Satis Cognitum
    Mystici Corporis Christi



    DECREE ON ECUMENISM
    UNITATIS REDINTEGRATIO
    INTRODUCTION


    1. The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council. Christ the Lord founded one Church and one Church only. However, many Christian communions present themselves to men as the true inheritors of Jesus Christ; all indeed profess to be followers of the Lord but differ in mind and go their different ways, as if Christ Himself were divided.(1) Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature. (Acknowledgement of previous Church teaching on ecumenism of the return. The writers in union with Pope and Bishops can’t claim a mistaken interpretation of ecumenism if they are inconsistent moving forward). But the Lord of Ages wisely and patiently follows out the plan of grace on our behalf, sinners that we are. In recent times more than ever before, He has been rousing divided Christians to remorse over their divisions and to a longing for unity. Everywhere large numbers have felt the impulse of this grace, and among our separated brethren also there increases from day to day the movement, fostered by the grace of the Holy Spirit, for the restoration of unity among all Christians. This movement toward unity is called "ecumenical." Those belong to it who invoke the Triune God and confess Jesus as Lord and Savior, doing this not merely as individuals but also as corporate bodies. For almost everyone regards the body in which he has heard the Gospel as his Church and indeed, God's Church. All however, though in different ways, long for the one visible Church of God, a Church truly universal and set forth into the world that the world may be converted to the Gospel and so be saved, to the glory of God. The Sacred Council gladly notes all this. (Heretical. Pius XI ‘Mortalium Animos’ directly contradicts: “…false opinion which considers all religions to be more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God…those who hold this opinion are in error and deceived…” -- an ambiguous ’unity’ to get you to follow along a blasphemous insinuation that the Holy Ghost is the inspiration behind each heretical ‘corporate body’ or ‘sect’ desiring to keep their heresy in a larger umbrella ‘Church.’ If you remove the heresy, it would state straightforwardly that the Holy Ghost is inspiring each ‘sect’ to conform to the doctrines of the One true Religion, aka the ecumenism of the return). It has already declared its teaching on the Church, and now, moved by a desire for the restoration of unity among all the followers of Christ, it wishes to set before all Catholics the ways and means by which they too can respond to this grace and to this divine call. (Misdirection via the use of the word ‘unity’ used 5x in the introduction and note the opening Orthodox statement. Your attention is placed over these words and opening statement to let your guard down while the Council is subtly encouraging that ‘you too’ can take part in the ‘new’ ecumenism…to follow).

    3. Even in the beginnings of this one and only Church of God there arose certain rifts,(19) which the Apostle strongly condemned.(20) But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. (Heretical statement involving misdirection, a Non-Sequitur, and deliberate inconsistency. Inconsistent with the opening statement in the introduction. The ’both sides to blame’ misdirects you from paying attention that separated brethren are the heretics or the ones in error. It does not follow that these heretical children are exempt from the sin via invincible ignorance if they are over the age of reason (ie 9 years)… or have never troubled themselves to know the True Religion because of worldly gain in adulthood…or due to their other sins without confession are still mortally blameworthy). For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. (Heretical statement. ‘Men in imperfect communion’ is inclusive of whatever heresy you want to place here…. Donatist, Old Catholics, Gallicans, Pelagians, etc. and now these are all thrown under a more pleasing banner of  ‘partial communion’ rather than correctly identifying heretics, schismatics, and apostates) The differences that exist in varying degrees between them and the Catholic Church - whether in doctrine and sometimes in discipline, or concerning the structure of the Church - do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body,(21) (the ‘21’ makes reference to the Council of Florence session 8, Nov 22nd 1439. Noteworthy because, now a presumption of deliberate inconsistency can be attributed to at least one trained theologian if not many more by this referencing of Pope Eugene’s Bull Decretum pro Armenis or Exultate Deo which throughout has a tenor defining the Ecumenism of the return. To allege that this Bull gave reference to heretics being in the Body of Christ is intended deceit. A guess would be none other than Joseph Ratzinger, or B16 who was a ‘theological consultant‘ during the creation of V-II. Why? Because out of his own words he claims intended change to Pius IX Syllabus of Errors against Naturalism, Indifferentism, etc. by referring to the French Revolution’s selling points as his basis in thought: ’liberty, equality, and fraternity’ -  B16's 'Principles of Theology' go to page 381 starting at 2nd paragraph ).  and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22) (Any decree based on ‘principles’ would allude to specificity towards the different historical heresies; for how can you ‘overcome’ that which you are not ‘made aware of‘?… ‘the right to be called Christian’ could have come straight from Martin Luther himself- it’s taken from his vantage point. Following a line of reasoning to the above will lead you not so much into heresy, but into apostasy or into a new religion unknowingly). Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ. (Amalgamating Doctrine with Heresy. Assuming that ‘significant elements’ are from the Catholic Church, coming from Christ that lead to a  ‘Church of Christ’ which are non-Catholic heretical sects -Church of Christ ). The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation. (Heretical. Should read, heretics are outside the ‘arc of salvation’ but can aspire to the esteem of others in their worldly conduct).

    It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church. (Non sequitur. Separated ‘churches’ are in fact deprived. Implicit is that they are already baptized and thus if one were to believe in BOD, it wouldn’t apply. For those who believe in invincible ignorance, they don’t have the sin of separation, but their other sins over a lifetime would most likely damn them…unless one believes in God’s intervention outside required Catholic beliefs). Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life - that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation," that they can benefit fully from the means of salvation. (error to say ‘fully’ given previous Church teaching. Makes Faith quantitative rather than qualitative. You believe all that the Church has taught to ensure your Faith, not in believing 75% of what the Church teaches… you are either pregnant or you‘re not. You choose to be a Catholic or not). We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.

    Offline The Penny Catechism

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    The magic of Unitatis Redintegratio: a breakdown
    « Reply #1 on: March 22, 2014, 04:31:23 AM »
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  • CHAPTER II
    THE PRACTICE OF ECUMENISM

    5. The attainment of union is the concern of the whole Church, faithful and shepherds alike. This concern extends to everyone, according to his talent, whether it be exercised in his daily Christian life or in his theological and historical research. This concern itself reveals already to some extent the bond of brotherhood between all Christians and it helps toward that full and perfect unity which God in His kindness wills. (‘Unity’ … the words conversion or converting is not listed anywhere under the ’practice’ of ecumenism. Proselytism is taken out the Ecumenism and with it a foundational belief in supernatural love of neighbor, an aspect of Faith. The basis for a one world religion based on indifferentism, naturalism, and legislative sin - controlled by the State governments)
    6. Every renewal of the Church(27) is essentially grounded in an increase of fidelity to her own calling. Undoubtedly this is the basis of the movement toward unity. Christ summons the Church to continual reformation as she sojourns here on earth. The Church is always in need of this, in so far as she is an institution of men here on earth. Thus if, in various times and circumstances, there have been deficiencies in moral conduct or in church discipline, or even in the way that church teaching has been formulated - to be carefully distinguished from the deposit of faith itself - these can and should be set right at the opportune moment. (Heretical with subterfuge. Notice the orthodox word plant of ‘deposit of faith itself’ - a non sequitur as applied here. For right before these words are planted you read modernism as ‘ever changing renewal of’ ‘moral conduct’ and ‘teaching formulation’ which are the basis of….you guessed it- ‘the deposit of faith.’ Contrast with Leo XIII S.C. #8: The Magisterium or Teaching Authority of the Church to be Perpetual (unchanging) and #9 “there can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition…The practice of the Church has always been the same, by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium")
    Church renewal has therefore notable ecumenical importance. Already in various spheres of the Church's life, this renewal is taking place. The Biblical and liturgical movements, the preaching of the word of God and catechetics, the apostolate of the laity, new forms of religious life and the spirituality of married life, and the Church's social teaching and activity - all these should be considered as pledges and signs of the future progress of ecumenism.


    8. This change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name, "spiritual ecumenism." It is a recognized custom for Catholics to have frequent recourse to that prayer for the unity of the Church which the Saviour Himself on the eve of His death so fervently appealed to His Father: "That they may all be one".(32) (Jn 17, 21 as referenced in the footnotes. The same Jn 17, 21 passage is referenced in the footnotes of ‘Mortalium Animos’ and when you follow it to bullet #7 it reads in opposition: “…opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: “That they all may be one…”). In certain special circumstances, such as the prescribed prayers "for unity," and during ecumenical gatherings, it is allowable, indeed desirable that Catholics should join in prayer with their separated brethren. Such prayers in common are certainly an effective means of obtaining the grace of unity, and they are a true expression of the ties which still bind Catholics to their separated brethren. "For where two or three are gathered together in my name, there am I in the midst of them".(33)


    17. What has just been said about the lawful variety that can exist in the Church must also be taken to apply to the differences in theological expression of doctrine. In the study of revelation East and West have followed different methods, and have developed differently their understanding and confession of God's truth. It is hardly surprising, then, if from time to time one tradition has come nearer to a full appreciation of some aspects of a mystery of revelation than the other, or has expressed it to better advantage. In such cases, these various theological expressions are to be considered often as mutually complementary rather than conflicting. Where the authentic theological traditions of the Eastern Church are concerned, we must recognize the admirable way in which they have their roots in Holy Scripture, and how they are nurtured and given expression in the life of the liturgy. They derive their strength too from the living tradition of the apostles and from the works of the Fathers and spiritual writers of the Eastern Churches. Thus they promote the right ordering of Christian life and, indeed, pave the way to a full vision of Christian truth. All this heritage of spirituality and liturgy, of discipline and theology, in its various traditions, this holy synod declares to belong to the full Catholic and apostolic character of the Church. We thank God that many Eastern children of the Catholic Church, who preserve this heritage, and wish to express it more faithfully and completely in their lives, are already living in full communion with their brethren who follow the tradition of the West. (Pius 12 Mystici C.C. #9 “…the so called popular naturalism, which sees and wills to see in the Church nothing but a juridical and social union..” #22/23# “only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not…separated themselves from the unity of the Body…for not every sin, however grave…sever a man from the Body of the Church, as does schism or heresy or apostasy.”)


    Offline The Penny Catechism

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    The magic of Unitatis Redintegratio: a breakdown
    « Reply #2 on: March 22, 2014, 04:52:23 AM »
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  • 18. After taking all these factors into consideration, this Sacred Council solemnly repeats the declaration of previous Councils and Roman Pontiffs, that for the restoration or the maintenance of unity and communion it is necessary "to impose no burden beyond what is essential".(37) It is the Council's urgent desire that, in the various organizations and living activities of the Church, every effort should be made toward the gradual realization of this unity, especially by prayer, and by fraternal dialogue on points of doctrine and the more pressing pastoral problems of our time. Similarly, the Council commends to the shepherds and faithful of the Catholic Church to develop closer relations with those who are no longer living in the East but are far from home, so that friendly collaboration with them may increase, in the spirit of love, to the exclusion of all feeling of rivalry or strife. If this cause is wholeheartedly promoted, the Council hopes that the barrier dividing the Eastern Church and Western Church will be removed, and that at last there may be but the one dwelling, firmly established on Christ Jesus, the cornerstone, who will make both one.(38) (Pope Leo XIII’s ‘Unity’ - #6 “Agreement and union of minds is the necessary foundation of this perfect concord amongst men…one Lord, one Faith, one Baptism…implores Christians to be all of the same mind, and to avoid difference of opinions: ‘I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you.”)

    II. Separated Churches and Ecclesial Communities in the West
    19. In the great upheaval which began in the West toward the end of the Middle Ages, and in later times too, Churches and ecclesial Communities came to be separated from the Apostolic See of Rome. Yet they have retained a particularly close affinity with the Catholic Church as a result of the long centuries in which all Christendom lived together in ecclesiastical communion. (“He who willfully disbelieves a single doctrine of the Catholic Church has not true faith.” pg. 91 Spirago. “Those who do not possess Christian Faith are either heretics or infidels.” [/color]pg. 98) However, since these Churches and ecclesial Communities, on account of their different origins, and different teachings in matters of doctrine on the spiritual life, vary considerably not only with us, but also among themselves, the task of describing them at all adequately is extremely difficult; and we have no intention of making such an attempt here. (Non sequitur. The task of describing them has already been done by defined groups based on different beliefs ie ‘Donatist’ , ‘Pelegians’ easily grouped under one word: ‘heretic.’ )Although the ecumenical movement and the desire for peace with the Catholic Church have not yet taken hold everywhere, it is our hope that ecumenical feeling and mutual esteem may gradually increase among all men. (statement is for fraternal charity for our worldly brethren that leads into apostasy by inverting the supernatural destiny of the immortal soul by emphasis on human, worldly glory). It must however be admitted that in these Churches and ecclesial Communities there exist important differences from the Catholic Church, not only of a historical, sociological, psychological and cultural character, but especially in the interpretation of revealed truth. To make easier the ecumenical dialogue in spite of these differences, we wish to set down some considerations which can, and indeed should, serve as a basis and encouragement for such dialogue. (Faith definition that is now leading into direct apostasy. Meaning wholesale embracement of heresy as a basic tenant which in years past signified a new Church, evil here because it still claims to be the True Religion).

    21. A love and reverence of Sacred Scripture which might be described as devotion, leads our brethren to a constant meditative study of the sacred text. For the Gospel "is the power of God for salvation to every one who has faith, to the Jew first and then to the Greek".(39) While invoking the Holy Spirit, they seek in these very Scriptures God as it were speaking to them in Christ, Whom the prophets foretold, Who is the Word of God made flesh for us. They contemplate in the Scriptures the life of Christ and what the Divine Master taught and did for our salvation, especially the mysteries of His death and resurrection. But while the Christians who are separated from us hold the divine authority of the Sacred Books, they differ from ours - some in one way, some in another - regarding the relationship between Scripture and the Church. For, according to Catholic belief, the authentic teaching authority of the Church has a special place in the interpretation and preaching of the written word of God. But Sacred Scriptures provide for the work of dialogue an instrument of the highest value in the mighty hand of God for the attainment of that unity which the Saviour holds out to all. (Non Sequitur. Sola Scriptura will not lead to unity with Catholics but the opposite by making a heretical position in denying the Magesterium (teaching office). In particular with Papal infallibility clashing over issues of Faith and Doctrine with Protestants which will never be reconciled by dialogue, but only with converting their viewpoint to ours, rightly called ‘conversion’ or Ecumenism of the return).


    22. Whenever the Sacrament of Baptism is duly administered as Our Lord instituted it, and is received with the right dispositions, a person is truly incorporated into the crucified and glorified Christ, and reborn to a sharing of the divine life, as the Apostle says: "You were buried together with Him in Baptism, and in Him also rose again - through faith in the working of God, who raised Him from the dead".(40) Baptism therefore establishes a sacramental bond of unity which links all who have been reborn by it. But of itself Baptism is only a beginning, an inauguration wholly directed toward the fullness of life in Christ. Baptism, therefore, envisages a complete profession of faith, complete incorporation in the system of salvation such as Christ willed it to be, and finally complete ingrafting in eucharistic communion. (Indirection or ambiguous. Should state along the lines of ‘Baptism is the beginning of a life with Christ confirmed with requisite knowledge and profession of the Catholic Faith as handed down by Apostolic Tradition and participating in the Sacraments worthily).

    Offline The Penny Catechism

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    The magic of Unitatis Redintegratio: a breakdown
    « Reply #3 on: March 22, 2014, 05:08:00 AM »
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  • 23. The daily Christian life of these brethren is nourished by their faith in Christ and strengthened by the grace of Baptism and by hearing the word of God. This shows itself in their private prayer, their meditation on the Bible, in their Christian family life, and in the worship of a community gathered together to praise God. Moreover, their form of worship sometimes displays notable features of the liturgy which they shared with us of old. (apostate view to ‘see’ souls defined as heretics who previously have been on the road to damnation in a ‘light’ that is favorable. Pure Naturalism which lead to the French Revolution and today to legislative sin and tomorrow to a possible ‘wet’ martyrdom to the church militant). Their faith in Christ bears fruit in praise and thanksgiving for the blessings received from the hands of God. Among them, too, is a strong sense of justice and a true charity toward their neighbor. (heretical to state ‘true charity’ that doesn’t define conversion to the True Religion explicitly into active participation in the Supernatural life of Christ). This active faith has been responsible for many organizations for the relief of spiritual and material distress, the furtherance of the education of youth, the improvement of the social conditions of life, and the promotion of peace throughout the world. While it is true that many Christians understand the moral teaching of the Gospel differently from Catholics, and do not accept the same solutions to the more difficult problems of modern society, nevertheless they share our desire to stand by the words of Christ as the source of Christian virtue, and to obey the command of the Apostle: "And whatever you do, in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God the Father through Him".(41) For that reason an ecumenical dialogue might start with discussion of the application of the Gospel to moral conduct. (feed the poor without love for his eternal soul or the giver himself by not directing his act for the love of God, which is impossible when adhering to Masonic charity).

    24. Now that we have briefly set out the conditions for ecumenical action and the principles by which it is to be directed, we look with confidence to the future. (‘principles’ is a foundation of belief with the new principles having no mention of the word ‘convert’ or ‘conversion’ a heretical definition of one of the most basic Catholic beliefs of being ‘Catholic‘ hence this principle is not only heretical but leads into apostasy) This Sacred Council exhorts the faithful to refrain from superficiality and imprudent zeal, which can hinder real progress toward unity. (the word ‘superficiality’ placed here leads the reader towards sentiments of the document being ‘orthodox,‘ a seduction tactic) Their ecumenical action must be fully and sincerely Catholic, that is to say, faithful to the truth which we have received from the apostles and Fathers of the Church, in harmony with the faith which the Catholic Church has always professed, and at the same time directed toward that fullness to which Our Lord wills His Body to grow in the course of time. (Amalgamating Orthodoxy to Heresy. Notice that ‘Catholic’ precedes church here, important because it refers to a constant set of beliefs roughly 2000 years, hence ‘apostolic’ from the apostles). It is the urgent wish of this Holy Council that the measures undertaken by the sons of the Catholic Church should develop in conjunction with those of our separated brethren so that no obstacle be put in the ways of divine Providence and no preconceived judgments impair the future inspirations of the Holy Spirit. The Council moreover professes its awareness that human powers and capacities cannot achieve this holy objective - the reconciling of all Christians in the unity of the one and only Church of Christ. (reconciling or to bring together all good and bad under the ‘Church of Christ’ - Notice ‘Catholic’ is dropped again, getting the reader used to Church of Christ inclusive of those of good will of any belief who claim 'Christ' - Church of Christ if you go to the link, notice that it mentions ‘unity’ in this case, a Protestant religion[/i]). It is because of this that the Council rests all its hope on the prayer of Christ for the Church, on our Father's love for us, and on the power of the Holy Spirit." And hope does not disappoint, because God's love has been poured into our hearts through the Holy Spirit, who has been given to us".(42) Each and all these matters which are set forth in this Decree have been favorably voted on by the Fathers of the Council. And We, by the apostolic authority given Us by Christ and in union with the Fathers, approve, decree and establish them in the Holy Spirit and command that they be promulgated for the glory of God. (not at the beginning but at the end into -  ‘Apostolic authority’ given Us by Christ approve and decree and promulgate….).
    Given in Rome at St. Peter's, November 21, 1964

    *Syllabus of Errors - Pope Pius IX  (countered by B16's 'Principles of Catholic Theology' - pg 381) -
    *Mortalium Animos (Pius XI)was used because it was an encyclical on 'Religious Unity' to contrast with the 'Restoration of Unity' of VII as well as Satis Cognitum (Leo XIII) because it was on 'The Unity of the Church"

    Offline The Penny Catechism

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    The magic of Unitatis Redintegratio: a breakdown
    « Reply #4 on: March 22, 2014, 01:03:44 PM »
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  • sorry guys, this part of the document was cut out from my word doc. when trying to paste earlier and why '3' was much shorter than corresponding '3' in U.R.

    area including '...benefit fully from the means of salvation.' Went ahead and pasted the whole '3' paragraph for context.


    3. Even in the beginnings of this one and only Church of God there arose certain rifts,(19) which the Apostle strongly condemned.(20) But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church - whether in doctrine and sometimes in discipline, or concerning the structure of the Church - do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body,(21) and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22) Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ. The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation. It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church. (Non sequitur. Separated ‘churches’ are in fact deprived. Implicit is that they are already baptized and thus if one were to believe in BOD, it wouldn’t apply. For those who believe in invincible ignorance, they don’t have the sin of separation, but their other sins over a lifetime would most likely damn them…unless one believes in God’s intervention outside required Catholic beliefs). Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life - that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation," that they can benefit fully from the means of salvation. (error to say ‘fully’, given previous Church teaching. Makes Faith quantitative rather than qualitative. You believe all that the Church has taught to ensure your Faith, not in believing 75% of what the Church teaches… you are either pregnant or you‘re not. You choose to be a Catholic or not).
    We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.


     

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