Monthly Archives: Studeni 2019

A Challenge to Recognize-and-Resist Apologists: Is it a Mortal Sin to adhere to Francis’ Teachings?

In light of Catholic teaching on the Papacy, that is…

A Challenge to Recognize-and-Resist Apologists: Is it a Mortal Sin to adhere to Francis’ Teachings?

The altar of the Chair of St. Peter in the Vatican

Day in and day out we hear from the recognizing-and-resisting semi-traditionalists that this or that error of Vatican II or the post-conciliar magisterium is “not binding.” In a recent live interview on YouTube, semi-trad darling John Salza repeated it once again.

For the sake of argument, we will accept that claim precisely as stated: Certain papal teaching is not binding. That means, of course, that it is optional to embrace — take it or leave it. If it’s optional, however, one naturally wonders why they are so busy resisting it. We know the answer, of course: because they believe it is more than just not binding — it is, in fact, not permissible to adhere to because it is spiritual poison and contradicts what the Church taught for two millennia, often even the very Deposit of Faith directly.

Now of course the semi-trads don’t only resist their supposed Popes but also recognize them, meaning that they are just as certain that the men whose teachings they have decided are definitely not safe to embrace, are nevertheless definitely true Popes. These self-styled traditionalists also tell us that they adhere only to “what the Church has always taught”, and that is not optional.

To sum up, their position is:

  • what the Church “has always taught” is binding on Catholics
  • papal novelties, incl. errors and heresies, are not binding and not permissible to hold because they contradict “what the Church has always taught”
  • Francis is definitely the Pope

OK then. Since these people acknowledge that what the Church has always taught is not only true and correct but is binding on the Catholic conscience, let’s see what the Church has always taught about the Papacy, shall we? Once we’ve looked at that, we’ll apply it to the man whom the recognize-and-resisters are telling us is definitely — some even say infallibly — the current true Pope.

So first, let’s lay out the traditional doctrine.

We’ll begin with Pope Pius IX, who reigned for 32 years — longer than any other Pope in history — and issued plenty of magisterial documents. Among his rich teaching we find this:

Indeed one simple way to keep men professing Catholic truth is to maintain their communion with and obedience to the Roman Pontiff. For it is impossible for a man ever to reject any portion of the Catholic faith without abandoning the authority of the Roman Church. In this authority, the unalterable teaching office of this faith lives on. It was set up by the divine Redeemer and, consequently, the tradition from the Apostles has always been preserved. So it has been a common characteristic both of the ancient heretics and of the more recent Protestants — whose disunity in all their other tenets is so great — to attack the authority of the Apostolic See. But never at any time were they able by any artifice or exertion to make this See tolerate even a single one of their errors.

(Encyclical Nostis et Nobiscum, n. 17)

Now you know well that the most deadly foes of the Catholic religion have always waged a fierce war, but without success, against this Chair; they are by no means ignorant of the fact that religion itself can never totter and fall while this Chair remains intact, the Chair which rests on the rock which the proud gates of hell cannot overthrow and in which there is the whole and perfect solidity of the Christian religion. Therefore, because of your special faith in the Church and special piety toward the same Chair of Peter, We exhort you to direct your constant efforts so that the faithful people of France may avoid the crafty deceptions and errors of these plotters and develop a more filial affection and obedience to this Apostolic See. Be vigilant in act and word, so that the faithful may grow in love for this Holy See, venerate it, and accept it with complete obedience; they should execute whatever the See itself teaches, determines, and decrees.

(Encyclical Inter Multiplices, n. 7)

Nor can we pass over in silence the audacity of those who, not enduring sound doctrine, contend that “without sin and without any sacrifice of the Catholic profession assent and obedience may be refused to those judgments and decrees of the Apostolic See, whose object is declared to concern the Church’s general good and her rights and discipline, so only it does not touch the dogmata of faith and morals.” But no one can be found not clearly and distinctly to see and understand how grievously this is opposed to the Catholic dogma of the full power given from God by Christ our Lord Himself to the Roman Pontiff of feeding, ruling and guiding the Universal Church.

(Encyclical Quanta Cura, n. 5)

Since the Roman pontiff, by the divine right of the apostolic primacy, governs the whole church, we likewise teach and declare that he is the supreme judge of the faithful, and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment. The sentence of the apostolic see (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman pontiff.

(First Vatican Council, Dogmatic Constitution Pastor Aeternus, Ch. 3)

However it has never been possible to prove oneself a Catholic by affirming those statements of the faith which one accepts and keeping silence on those doctrines which one decides not to profess. But without exception, all doctrines which the Church proposes must be accepted, as the history of the Church at all times bears witness.

…For any man to be able to prove his Catholic faith and affirm that he is truly a Catholic, he must be able to convince the Apostolic See of this. For this See is predominant and with it the faithful of the whole Church should agree. And the man who abandons the See of Peter can only be falsely confident that he is in the Church. As a result, that man is already a schismatic and a sinner who establishes a see in opposition to the unique See of the blessed Peter from which the rights of sacred communion derive for all men.

…All these traditions dictate that whoever the Roman Pontiff judges to be a schismatic for not expressly admitting and reverencing his power must stop calling himself Catholic.

But the neo-schismatics say that it was not a case of doctrine but of discipline, so the name and prerogatives of Catholics cannot be denied to those who object. Our Constitution Reversurus, published on July 12, 1867, answers this objection. We do not doubt that you know well how vain and worthless this evasion is. For the Catholic Church has always regarded as schismatic those who obstinately oppose the lawful prelates of the Church and in particular, the chief shepherd of all.

…Most men feel that the Church’s supreme head and shepherd should decide who are Catholics and who are not.

(Encyclical Quartus Supra, nn. 7-9,12,15)

But you, dearly beloved Sons, remember that in all that concerns the faith, morals, and government of the Church, the words which Christ said of Himself: “he that gathereth not with me scattereth” [Mt 12:30], can be applied to the Roman Pontiff who holds the place of God on earth. Ground your whole wisdom therefore, in an absolute obedience and a joyous and constant adherence to this Chair of Peter. Thus, animated by the same spirit of faith, you will all be perfect in one manner of thinking and judging, you will strengthen this unity which we must oppose to the enemies of the Church….

(Apostolic Letter Per Tristissima; excerpted in Papal Teachings: The Church, n. 419)

Now we come to Pope Leo XIII, who, not surprisingly, taught the same things:

To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors, and for the latter to submit with them to the Head and Supreme Pastor.

(Apostolic Letter Epistola Tua)

If in the difficult times in which Our lot is cast, Catholics will give ear to Us, as it behooves them to do, they will readily see what are the duties of each one in matters of opinion as well as action. As regards opinion, whatever the Roman Pontiffs have hitherto taught, or shall hereafter teach, must be held with a firm grasp of mind, and, so often as occasion requires, must be openly professed.

(Encyclical Immortale Dei, n. 41)

In defining the limits of the obedience owed to the pastors of souls, but most of all to the authority of the Roman Pontiff, it must not be supposed that it is only to be yielded in relation to dogmas of which the obstinate denial cannot be disjoined from the crime of heresy. Nay, further, it is not enough sincerely and firmly to assent to doctrines which, though not defined by any solemn pronouncement of the Church, are by her proposed to belief, as divinely revealed, in her common and universal teaching, and which the [First] Vatican Council declared are to be believed “with Catholic and divine faith.” But this likewise must be reckoned amongst the duties of Christians, that they allow themselves to be ruled and directed by the authority and leadership of bishops, and, above all, of the Apostolic See.

Wherefore it belongs to the Pope to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live.

(Encyclical Sapientiae Christianae, n. 24)

Wherefore, as appears from what has been said, Christ instituted in the Church a living, authoritative and permanent Magisterium, which by His own power He strengthened, by the Spirit of truth He taught, and by miracles confirmed. He willed and ordered, under the gravest penalties, that its teachings should be received as if they were His own.

Union with the Roman See of Peter is … always the public criterion of a Catholic …. “You are not to be looked upon as holding the true Catholic faith if you do not teach that the faith of Rome is to be held.”

(Encyclical Satis Cognitum, nn. 9,13)

This is Our last lesson to you: receive it, engrave it in your minds, all of you: by God’s commandment salvation is to be found nowhere but in the Church; the strong and effective instrument of salvation is none other than the Roman Pontificate.

(Allocution for the 25th Anniversary of his Election, Feb. 20, 1903; excerpted in Papal Teachings: The Church, n. 653)

Pope St. Pius X echoed his predecessors as well because their teachings were precisely “what the Church had always taught”:

They [the Modernists] will learn many excellent things from such a great teacher [as Cardinal John Henry Newman]: in the first place, to regard the Magisterium of the Church as sacred, to defend the doctrine handed down inviolately by the Fathers and, what is of highest importance to the safeguarding of Catholic truth, to follow and obey the Successor of St. Peter with the greatest faith.

(Apostolic Letter Tuum Illud)

And this is why, when we love the Pope, we do not dispute whether he commands or requires a thing, or seek to know where the strict obligation of obedience lies, or in what matter we must obey; when we love the Pope we do not say that he has not yet spoken clearly — as if he were required to speak his will in every man’s ear, and to utter it not only by word of mouth but in letters and other public documents as well. Nor do we cast doubt on his orders, alleging the pretext which comes easily to the man who does not want to obey, that it is not the Pope who is commanding, but someone in his entourage. We do not limit the field in which he can and ought to exercise his authority; we do not oppose to the Pope’s authority that of other persons — no matter how learned — who differ from the Pope. For whatever may be their learning, they are not holy, for where there is holiness there cannot be disagreement with the Pope.

(Address to the Priests of the Apostolic Union, Nov. 18, 1912; in Acta Apostolicae Sedis 4 [1912], p. 695; excerpted in Papal Teachings: The Church, n. 752)

We’re not done yet. “What the Church has always taught” was also laid out by Pope Benedict XV:

All know to whom the teaching authority of the Church has been given by God: he, then, possesses a perfect right to speak as he wishes and when he thinks it opportune. The duty of others is to hearken to him reverently when he speaks and to carry out what he says.

(Encyclical Ad Beatissimi, n. 22)

The same can be said of Pope Pius XI:

Wherefore, let the faithful also be on their guard against the overrated independence of private judgment and that false autonomy of human reason. For it is quite foreign to everyone bearing the name of a Christian to trust his own mental powers with such pride as to agree only with those things which he can examine from their inner nature, and to imagine that the Church, sent by God to teach and guide all nations, is not conversant with present affairs and circumstances; or even that they must obey only in those matters which she has decreed by solemn definition as though her other decisions might be presumed to be false or putting forward insufficient motive for truth and honesty. Quite to the contrary, a characteristic of all true followers of Christ, lettered or unlettered, is to suffer themselves to be guided and led in all things that touch upon faith or morals by the Holy Church of God through its Supreme Pastor the Roman Pontiff, who is himself guided by Jesus Christ Our Lord.

(Encyclical Casti Connubii, n. 104)

Finally, we come to the last (known) true Pope, Pius XII. Again we find that his teaching was no different either:

They, therefore, walk in the path of dangerous error who believe that they can accept Christ as the Head of the Church, while not adhering loyally to His Vicar on earth. They have taken away the visible head, broken the visible bonds of unity and left the Mystical Body of the Redeemer so obscured and so maimed, that those who are seeking the haven of eternal salvation can neither see it nor find it.

(Encyclical Mystici Corporis, n. 41)

The Pope has the divine promises; even in his human weaknesses, he is invincible and unshakable; he is the messenger of truth and justice, the principle of the unity of the Church; his voice denounces errors, idolatries, superstitions; he condemns iniquities; he makes charity and virtue loved.

(Address Ancora Una Volta, Feb. 20, 1949)

…[T]his sacred Office of Teacher in matters of faith and morals must be the proximate and universal criterion of truth for all theologians, since to it has been entrusted by Christ Our Lord the whole deposit of faith — Sacred Scripture and divine Tradition — to be preserved, guarded and interpreted…. Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: “He who heareth you, heareth me” [Lk 10:16]; and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine.

(Encyclical Humani Generis, nn. 18, 20)

These are quite a few examples, and yet they are by no means exhaustive (you can find more here).

Now we’ll apply these teachings to Jorge Bergoglio (“Pope Francis”), the man we are told over and over again by the mainstream traditionalists is the true Pope. We will do that by replacing any mention of “Roman Pontiff”, “Pope”, “Vicar of Christ”, etc., with the phrase “Pope Francis” and/or make any other appropriate adjustments, indicated in bold red font.

This is how the above teachings read then:

Indeed one simple way to keep men professing Catholic truth is to maintain their communion with and obedience to Pope Francis. For it is impossible for a man ever to reject any portion of the Catholic faith without abandoning the authority of the Roman Church. In this authority, the unalterable teaching office of this faith lives on. It was set up by the divine Redeemer and, consequently, the tradition from the Apostles has always been preserved. So it has been a common characteristic both of the ancient heretics and of the more recent Protestants — whose disunity in all their other tenets is so great — to attack the authority of the Apostolic See of Pope Francis. But never at any time were they able by any artifice or exertion to make Pope Francis’ See tolerate even a single one of their errors.

********************

Now you know well that the most deadly foes of the Catholic religion have always waged a fierce war, but without success, against Pope Francis’ Chair; they are by no means ignorant of the fact that religion itself can never totter and fall while Pope Francis’ Chair remains intact, the Chair which rests on the rock which the proud gates of hell cannot overthrow and in which there is the whole and perfect solidity of the Christian religion. Therefore, because of your special faith in the Church and special piety toward the same Chair of Peter, We exhort you to direct your constant efforts so that the faithful people of France may avoid the crafty deceptions and errors of these plotters and develop a more filial affection and obedience to this Apostolic See. Be vigilant in act and word, so that the faithful may grow in love for this See of Pope Francis, venerate it, and accept it with complete obedience; they should execute whatever the See itself teaches, determines, and decrees.

********************

Nor can we pass over in silence the audacity of those who, not enduring sound doctrine, contend that “without sin and without any sacrifice of the Catholic profession assent and obedience may be refused to those judgments and decrees of the Apostolic See of Pope Francis, whose object is declared to concern the Church’s general good and her rights and discipline, so only it does not touch the dogmata of faith and morals.” But no one can be found not clearly and distinctly to see and understand how grievously this is opposed to the Catholic dogma of the full power given from God by Christ our Lord Himself to the Roman Pontiff of feeding, ruling and guiding the Universal Church.

********************

Since Pope Francis, by the divine right of the apostolic primacy, governs the whole church, we likewise teach and declare that he is the supreme judge of the faithful, and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment. The sentence of the apostolic see of Pope Francis (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of Pope Francis to an ecumenical council as if this were an authority superior to Pope Francis.

********************

However it has never been possible to prove oneself a Catholic by affirming those statements of the faith which one accepts and keeping silence on those doctrines which one decides not to profess. But without exception, all doctrines which the Church proposes must be accepted, as the history of the Church at all times bears witness.

…For any man to be able to prove his Catholic faith and affirm that he is truly a Catholic, he must be able to convince the Apostolic See of Pope Francis of this. For this See is predominant and with it the faithful of the whole Church should agree. And the man who abandons the See of Pope Francis can only be falsely confident that he is in the Church. As a result, that man is already a schismatic and a sinner who establishes a see in opposition to the unique See of Pope Francis from which the rights of sacred communion derive for all men.

…All these traditions dictate that whoever Pope Francis judges to be a schismatic for not expressly admitting and reverencing his power must stop calling himself Catholic.

But the neo-schismatics say that it was not a case of doctrine but of discipline, so the name and prerogatives of Catholics cannot be denied to those who object. Our Constitution Reversurus, published on July 12, 1867, answers this objection. We do not doubt that you know well how vain and worthless this evasion is. For the Catholic Church has always regarded as schismatic those who obstinately oppose the lawful prelates of the Church and in particular, the chief shepherd of all, Pope Francis.

…Most men feel that Pope Francis should decide who are Catholics and who are not.

********************

But you, dearly beloved Sons, remember that in all that concerns the faith, morals, and government of the Church, the words which Christ said of Himself: “he that gathereth not with me scattereth” [Mt 12:30], can be applied to Pope Francis, who holds the place of God on earth. Ground your whole wisdom therefore, in an absolute obedience and a joyous and constant adherence to this Chair of Pope Francis. Thus, animated by the same spirit of faith, you will all be perfect in one manner of thinking and judging, you will strengthen this unity which we must oppose to the enemies of the Church….

********************
To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors, and for the latter to submit with them to Pope Francis.

********************

If in the difficult times in which Our lot is cast, Catholics will give ear to Us, as it behooves them to do, they will readily see what are the duties of each one in matters of opinion as well as action. As regards opinion, whatever Pope Francis has hitherto taught, or shall hereafter teach, must be held with a firm grasp of mind, and, so often as occasion requires, must be openly professed.

********************

In defining the limits of the obedience owed to the pastors of souls, but most of all to the authority of Pope Francis, it must not be supposed that it is only to be yielded in relation to dogmas of which the obstinate denial cannot be disjoined from the crime of heresy. Nay, further, it is not enough sincerely and firmly to assent to doctrines which, though not defined by any solemn pronouncement of the Church, are by her proposed to belief, as divinely revealed, in her common and universal teaching, and which the [First] Vatican Council declared are to be believed “with Catholic and divine faith.” But this likewise must be reckoned amongst the duties of Christians, that they allow themselves to be ruled and directed by the authority and leadership of bishops, and, above all, of the Apostolic See of Pope Francis.

Wherefore it belongs to Pope Francis to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live.

********************

Wherefore, as appears from what has been said, Christ instituted in the Church a living, authoritative and permanent Magisterium, now exercised by Pope Francis, which by His own power He strengthened, by the Spirit of truth He taught, and by miracles confirmed. He willed and ordered, under the gravest penalties, that its teachings should be received as if they were His own.

Union with Pope Francis is … always the public criterion of a Catholic …. “You are not to be looked upon as holding the true Catholic faith if you do not teach that the faith of Pope Francis is to be held.”

********************

This is Our last lesson to you: receive it, engrave it in your minds, all of you: by God’s commandment salvation is to be found nowhere but in the Church; the strong and effective instrument of salvation is none other than Pope Francis’ Pontificate.

********************

They [the Modernists] will learn many excellent things from such a great teacher [as Cardinal John Henry Newman]: in the first place, to regard the Magisterium of the Church as sacred, to defend the doctrine handed down inviolately by the Fathers and, what is of highest importance to the safeguarding of Catholic truth, to follow and obey Pope Francis with the greatest faith.
********************

And this is why, when we love Pope Francis, we do not dispute whether he commands or requires a thing, or seek to know where the strict obligation of obedience lies, or in what matter we must obey; when we love Pope Francis we do not say that he has not yet spoken clearly — as if he were required to speak his will in every man’s ear, and to utter it not only by word of mouth but in letters and other public documents as well. Nor do we cast doubt on his orders, alleging the pretext which comes easily to the man who does not want to obey, that it is not Pope Francis who is commanding, but someone in his entourage. We do not limit the field in which he can and ought to exercise his authority; we do not oppose to Pope Francis’ authority that of other persons — no matter how learned — who differ from Pope Francis. For whatever may be their learning, they are not holy, for where there is holiness there cannot be disagreement with Pope Francis.

********************
All know to whom the teaching authority of the Church has been given by God: Pope Francis, then, possesses a perfect right to speak as he wishes and when he thinks it opportune. The duty of others is to hearken to Pope Francis reverently when he speaks and to carry out what he says.

********************

Wherefore, let the faithful also be on their guard against the overrated independence of private judgment and that false autonomy of human reason. For it is quite foreign to everyone bearing the name of a Christian to trust his own mental powers with such pride as to agree only with those things which he can examine from their inner nature, and to imagine that the Church, sent by God to teach and guide all nations, is not conversant with present affairs and circumstances; or even that they must obey only in those matters which she has decreed by solemn definition as though her other decisions might be presumed to be false or putting forward insufficient motive for truth and honesty. Quite to the contrary, a characteristic of all true followers of Christ, lettered or unlettered, is to suffer themselves to be guided and led in all things that touch upon faith or morals by the Holy Church of God through its Supreme Pastor Pope Francis, who is himself guided by Jesus Christ Our Lord.
********************
They, therefore, walk in the path of dangerous error who believe that they can accept Christ as the Head of the Church, while not adhering loyally to Pope Francis. They have taken away the visible head, broken the visible bonds of unity and left the Mystical Body of the Redeemer so obscured and so maimed, that those who are seeking the haven of eternal salvation can neither see it nor find it.

********************

Pope Francis has the divine promises; even in his human weaknesses, he is invincible and unshakable; he is the messenger of truth and justice, the principle of the unity of the Church; his voice denounces errors, idolatries, superstitions; he condemns iniquities; he makes charity and virtue loved.

********************

…[T]his sacred Office of Teacher in matters of faith and morals must be the proximate and universal criterion of truth for all theologians, since to it has been entrusted by Christ Our Lord the whole deposit of faith — Sacred Scripture and divine Tradition — to be preserved, guarded and interpreted…. Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters Pope Francis does not exercise the supreme power of his Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: “He who heareth you, heareth me” [Lk 10:16]; and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine.

Well, dear recognize-and-resisters, how’s it going? Is your head spinning yet? Or do you perchance not believe in the Papacy?

Actually, though, we haven’t even gotten to the challenge yet. This was just the preparatory work to make semi-trads understand what the true doctrine on papal primacy is — you know, “what the Church has always taught” on that — and what it would mean if Francis were a true Pope.

Here, then, is our challenge to all recognize-and-resist traditionalists, especially those who like to proclaim that they will never be sedevacantists, whom they sillily claim to be schismatics and/or heretics:

Considering your firm belief that Francis is the Pope, in light of the traditional Catholic teaching on the Papacy laid out above, is it objectively a mortal sin to adhere to the ideas promoted by Francis in his official documents and discourses?

In other words: How do you reconcile the traditional Catholic doctrine on the Papacy quoted above with the idea that Jorge Bergoglio is a valid Pope, when the traditional doctrine requires you under pain of mortal sin to adhere to everything the Pope teaches and yet you resist what Francis teaches because you know it is poison and therefore (objectively) a mortal sin to adhere to?

So, have at it, fellows: John Salza, Robert Siscoe, Christopher Ferrara, Michael Matt, Brian McCall, Steve Skojec, Eric Sammons, Eric Gajewski, Matt Gaspers… go ahead, answer the challenge.

As of late, more and more people have been opining that we must wait for a group of Novus Ordo cardinals or bishops to get together in a so-called imperfect council to determine if Francis is a heretic and/or a non-Pope. It is amusingly ironic that oftentimes they are the same people who didn’t care too much for the judgments of the last council that came around.

We sedevacantists believe in the Papacy. Recognize-and-resisters believe in Bergoglio.

Which do you believe in?

The “But we’ve had Bad Popes before” Objection

Is Francis a “bad father but still your father”?

The “But we’ve had Bad Popes before” Objection

With the recent idolatrous, heretical, and blasphemous circus surrounding the Amazon Synod, Novus Ordo and semi-traditionalist authorities and apologists are once again offering false solutions to their hapless followers, solutions aimed at mostly one thing: the continued acceptance of Jorge Bergoglio (“Pope Francis”) as the Pope of the Catholic Church, no matter how absurd and indefensible the idea may be — for the only truly intolerable view for them is that of Sedevacantism.

One of the most common objections one hears against Sedevacantism is, “But we’ve had bad Popes before” or, “A bad father is still your father!” People who think that such arguments can legitimize Francis are either not familiar with, or incapable of grasping, the difference between, on the one hand, Catholics who lead immoral lives, and, on the other hand, heretics.

Francis isn’t a bad Catholic. He manifests day in and day out that he is a non-Catholic. That’s the crux. Therefore, saying that we’ve had bad Popes in the past and they were still valid Popes, is totally beside the point. A man who professes the Catholic Faith whole and entire, no matter how wicked he may be, remains a member of the Catholic Church. Even if he hate God. Even if he be a murderer. Even if he be a sodomite.

God forbid, of course! Such a man, if he does not repent, will have an eternity of suffering in hell. His Church membership will have profited him nothing; his Faith, entirely dead because without charity, will not save him in the least. His knowledge of the True Faith will merely add to his misery in hell because he will have sinned with full knowledge of the sinfulness of his deeds.

Yes, all this is true. But such a man, if elected to the papacy, would still be a valid Pope, because what keeps a man from being validly elected to the papacy is not a lack of holiness but the public profession of heresy (among other things). In other words, what keeps him from being a valid Pope is not the commission of sins against morals (otherwise no one could be Pope, since we are all sinners), no matter how many or how grievous, but the commission of certain sins against Faith.

That is standard Catholic teaching and not controversial. Pope Pius XII put it best when he taught authoritatively in his beautiful encyclical on the Church:

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed….

Nor must one imagine that the Body of the Church, just because it bears the name of Christ, is made up during the days of its earthly pilgrimage only of members conspicuous for their holiness, or that it consists only of those whom God has predestined to eternal happiness. It is owing to the Savior’s infinite mercy that place is allowed in His Mystical Body here below for those whom, of old, He did not exclude from the banquet. For not every sin, however grave it may be, is such as of its own nature to sever a man from the Body of the Church, as does schism or heresy or apostasy. Men may lose charity and divine grace through sin, thus becoming incapable of supernatural merit, and yet not be deprived of all life if they hold fast to faith and Christian hope, and if, illumined from above, they are spurred on by the interior promptings of the Holy Spirit to salutary fear and are moved to prayer and penance for their sins.

(Pope Pius XII, Encyclical Mystici Corporis, nn. 22-23; underlining added.)

Note well, ladies and gentlemen: The only sins that by their very nature sever a man from the Church, the Mystical Body of Christ, are the sins of schism, heresy, and apostasy. What this means is that these sins are such that committing them renders one a non-Catholic. A heretic, after all, professes a different religion than a Catholic, and so he cannot be a member of the Church, because one cannot be a Catholic and a non-Catholic at the same time. (The same goes, even more so, for an apostate. Schism is slightly different because it is a sin against charity and not against Faith, but this need not concern us here.)

Therefore, a schismatic, a heretic, or an apostate could not be a valid Pope, for this would mean that a man who is not a member of the Mystical Body can nevertheless be the head of that Mystical Body, which is a contradiction. The Catholic Encyclopedia, compiled during the reign of Pope St. Pius X, states very plainly: “Of course, the election of a heretic, schismatic, or female would be null and void” (s.v. “Papal Elections”).

To appreciate how important and serious this difference is between bad Catholic and non-Catholic, let us take a look at one of the most immoral Catholic Popes in history: Pope John XII, who reigned from 955 to 963. Prince Octavian (his birth name) was only 16 years of age when elected, and he was a complete moral reprobate:

Nothing in his life marked him for this office, and everything should have kept him from it. He was rarely seen in church. His days and nights were spent in the company of young men and of disreputable women, in the pleasures of the table and of amusements and of the hunt, or in even more sinful sensual enjoyments. It is related that sometimes, in the midst of dissolute revelry, the prince had been seen to drink to the health of the devil. Raised to the papal office, Octavian changed his name and took the name of John XII. He was the first pope thus to assume a new name. But his new dignity brought about no change in his morals, and merely added the guilt of sacrilege.

Divine providence, watching over the Church, miraculously preserved the deposit of faith, of which this young voluptuary was the guardian. This Pope’s life was a monstrous scandal, but his bullarium is faultless. We cannot sufficiently admire this prodigy. There is not a heretic or a schismatic who has not endeavored to legitimate his own conduct dogmatically: Photius tried to justify his pride, Luther his sensual passions, Calvin his cold cruelty. Neither Sergius III nor John XII nor Benedict IX nor Alexander VI, supreme pontiffs, definers of the faith, certain of being heard and obeyed by the whole Church, uttered, from the height of their apostolic pulpit, a single word that could be an approval of their disorders.

At times John XII even became the defender of the threatened social order, of offended canon law, and of the religious life exposed to danger.

(Rev. Fernand Mourret, A History of the Catholic Church, Vol. 3 [St. Louis, MO: Herder Book Co., 1946], pp. 510-511; underlining added.)

BAM! Did you get that?

Yes, there can be bad Popes, indeed. But in the exercise of their office they will be as orthodox and as Catholic as any other. Christ promised as much: “And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it” (Mt 16:18). That is the Catholic doctrine on the Papacy, backed by God Himself:

…the Church has received from on high a promise which guarantees her against every human weakness. What does it matter that the helm of the symbolic barque has been entrusted to feeble hands, when the Divine Pilot stands on the bridge, where, though invisible, He is watching and ruling? Blessed be the strength of his arm and the multitude of his mercies!

(Pope Leo XIII, Allocution to Cardinals, March 20, 1900; excerpted in Papal Teachings: The Church, p. 349.)

The Pope has the divine promises; even in his human weaknesses, he is invincible and unshakable; he is the messenger of truth and justice, the principle of the unity of the Church; his voice denounces errors, idolatries, superstitions; he condemns iniquities; he makes charity and virtue loved.

(Pope Pius XII, Address Ancora Una Volta, Feb. 20, 1949)

Thus, if one were to say that Francis is the Pope, one would have to conclude that all the Catholic teaching on the Papacy applies to him and that its guarantees are verified in him. To see how Bergoglio measures up, we have put together a handy little tool:

Unlike what so many prominent “traditionalists” have been spouting for decades, the Church is not guaranteed to have a Pope at all times; but when she has one, she is guaranteed to have one who’s Catholic. This is evident also because the Pope is the principle of unity in the Church and the proximate rule of Faith; he is the guarantor of orthodoxy and to him all must submit as a condition of their salvation (see Denz. 469). The idea that a public heretic could be Pope and teach in accordance with his heresies, would throw all of this completely out of sync.

Thus St. Robert Bellarmine, the Doctor of the Papacy, taught:

The Pope is the Teacher and Shepherd of the whole Church, thus, the whole Church is so bound to hear and follow him that if he would err, the whole Church would err.

Now our adversaries respond that the Church ought to hear him so long as he teaches correctly, for God must be heard more than men.

On the other hand, who will judge whether the Pope has taught rightly or not? For it is not for the sheep to judge whether the shepherd wanders off, not even and especially in those matters which are truly doubtful. Nor do Christian sheep have any greater judge or teacher to whom they might have recourse. As we showed above, from the whole Church one can appeal to the Pope yet, from him no one is able to appeal; therefore necessarily the whole Church will err if the Pontiff would err.

(St. Robert Bellarmine, De Romano Pontifice, Book IV, Chapter 3; Grant translation; underlining added.)

Whereas certain self-appointed recognize-and-resist traditionalists want to “unite the clans” so as to mount a unified defense against their “Pope’s” open heterodoxy, the Catholic Magisterium is quite clear that the only principle that can produce the unity of the flock is the Pope, who alone possesses authority over all Christians and who cannot lead the flock astray in matters of Faith and morals:

The vigilance and the pastoral solicitude of the Roman Pontiff … according to the duties of his office, are principally and above all manifested in maintaining and conserving the unity and integrity of the Catholic faith, without which it is impossible to please God. They strive also to the end that the faithful of Christ, not being like irresolute children, or carried about by every wind of doctrine by the wickedness of men [Eph 4:14], may all come to the unity of faith and to the knowledge of the Son of God to form the perfect man, that they may not harm one another or offend against one another in the community and the society of this present life, but that rather, united in the bond of charity like members of a single body having Christ for head, and under the authority of his Vicar on earth, the Roman Pontiff, successor of the Blessed Peter, from whom is derived the unity of the entire Church, they may increase in number for the edification of the body, and with the assistance of divine grace, they may so enjoy tranquility in this life as to enjoy future beatitude.”

(Pope Benedict XIV, Apostolic Constitution Pastoralis Romani Pontificis, March 30, 1741; excerpted in Papal Teachings: The Church, p. 31; underlining added.)

The Holy Apostolic See and the Roman Pontiff have primacy in the entire world. The Roman Pontiff is the Successor of Blessed Peter, the Prince of the Apostles, true Vicar of Christ, Head of the whole Church, Father and Teacher of all Christians.

(Pope Benedict XIV, Apostolic Constitution Etsi Pastoralis, May 26, 1742; excerpted in Papal Teachings: The Church, p. 32; underlining added.)

To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors, and for the latter to submit with them to the Head and Supreme Pastor.

(Pope Leo XIII, Apostolic Letter Epistola Tua to Cardinal Guibert; underlining added.)

Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.

(Pope Boniface VIII, Bull Unam Sanctam)

Union with the Roman See of Peter is … always the public criterion of a Catholic…. ‘You are not to be looked upon as holding the true Catholic faith if you do not teach that the faith of Rome is to be held.’

(Pope Leo XIII, Encyclical Satis Cognitum, n. 13; underlining added.)

…[T]he strong and effective instrument of salvation is none other than the Roman Pontificate.

(Pope Leo XIII, Allocution of Feb. 20, 1903; excerpted in Papal Teachings: The Church, p. 353)

What? You haven’t heard these things lately from your favorite semi-trad newspaper, blog, or clergyman? You don’t say! Try applying the above quotes to the Vatican II Sect and its “Popes”, and you realize very quickly that their goose is cooked. Is Francis, even in his official acts, “the strong and effective instrument of salvation”? Hardly! If there’s anything he’s strong and effective in, it’s causing loss of Faith and thus damnation.

Take a good look also at the dogmatic teaching of the First Vatican Council on the connection between the Papacy and the True Faith, a connection which is not merely incidental but essential and necessary:

To satisfy this pastoral duty, our predecessors always gave tireless attention that the saving doctrine of Christ be spread among all the peoples of the earth, and with equal care they watched that, wherever it was received, it was preserved sound and pure. Therefore, the bishops of the whole world, now individually, now gathered in Synods, following a long custom of the churches and the formula of the ancient rule, referred to this Holy See those dangers particularly which emerged in the affairs of faith, that there especially the damages to faith might be repaired where faith cannot experience a failure. The Roman Pontiffs, moreover, according as the condition of the times and affairs advised, sometimes by calling ecumenical Councils or by examining the opinion of the Church spread throughout the world; sometimes by particular synods, sometimes by employing other helps which divine Providence supplied, have defined that those matters must be held which with God’s help they have recognized as in agreement with Sacred Scripture and apostolic traditionFor, the Holy Spirit was not promised to the successors of Peter that by His revelation they might disclose new doctrine, but that by His help they might guard sacredly the revelation transmitted through the apostles and the deposit of faith, and might faithfully set it forth. Indeed, all the venerable fathers have embraced their apostolic doctrine, and the holy orthodox Doctors have venerated and followed it, knowing full well that the See of St. Peter always remains unimpaired by any error, according to the divine promise of our Lord the Savior made to the chief of His disciples: “I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren” [Luke 22:32].

(Vatican Council, Dogmatic Constitution Pastor Aeternus, n. 4; Denz. 1836; underlining added.)

It’s time to change the channel, folks. It’s time to stop imbibing the semi-traditionalist propaganda produced by The Remnant and its theological cousins.

As Catholics, we can take a debauched but Catholic Pope John XII over a “nice” but heretical Francis any day. Pope Pius IX reminds us of this once more:

Now you know well that the most deadly foes of the Catholic religion have always waged a fierce war, but without success, against this Chair [of St. Peter]; they are by no means ignorant of the fact that religion itself can never totter and fall while this Chair remains intact, the Chair which rests on the rock which the proud gates of hell cannot overthrow and in which there is the whole and perfect solidity of the Christian religion.

(Pope Pius IX, Encyclical Inter Multiplices, n. 7; underlining added.)

But the supposed “Chair of St. Peter” in the Vatican II Sect has tottered and fallen; it therefore cannot be the true and genuine Chair of St. Peter.

Where, then, is the true Pope? We do not know. For all we know, we do not have a Pope. The See of Peter has been either vacant or impeded since 1958. It has most definitely not been validly occupied by the impostors of the Vatican II Church (John XXIII, Paul VI, John Paul I, John Paul II, Benedict XVI, Francis).

But keep in mind: Though the Church may not always have a Pope, she will always have the True Faith. And for this reason alone we know that the Vatican II Sect cannot be the Catholic Church of our Lord Jesus Christ.

So… now what, you ask? Now go and be a real Catholic.

 

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